Religious beliefs of the Karachais. Health care and public education. Karachais

Armenian historian H.A. Porksheyan on scientific conference In 1959, in Nalchik, he presented a report based on the concept of the Crimean origin of the Balkars and Karachais. But the majority of conference participants, guided not so much by scientific as by political considerations, rejected Porksheyan’s idea. In their opinion, the Crimean hypothesis strengthened the position of the “aggressive policy of pan-Islamism and pan-Turkism” and, more importantly, did not satisfy the desire of the Balkars and Karachais to be considered an autochthonous population North Caucasus.

We believe that Porksheyan’s version has a right to exist as more reasoned in all respects. Moreover, modern Balkar-Karachai historians give preference to the Turkic roots of their ethnic history. The modern Moscow scientist Shnirelman writes that “the desire of Soviet researchers to present their (Balkars and Karachais - comp.) ancestors as autochthons who switched to Turkic language, caused protest among the Balkars and Karachais” (V. Shnirelman “Being Alans. Intellectuals and politics in the North Caucasus in the 20th century”).

It follows that under the conditions prevailing in historical science today, there is a need to return to the version of Porksheyan H.A.

Historians still do not have accurate data about the past of the Balkars and Karachais. The question of their origin surfaced in historical science more than 300 years ago and has been studied and debated by historians ever since. However, to date there is no common point of view supported by indisputable evidence.

The difficulty of the ethnogenesis of the Balkars and Karachais is further complicated by the fact that before the Sovietization of the region they did not have their own written language, they did not have their own chroniclers, and their ancestors did not leave written sources about the past of their people.

The situation is also bad with auxiliary scientific disciplines. The corresponding monuments of material culture have not yet been identified. True, in the territory occupied by the Balkars and Karachais, there are many ancient monuments - burial grounds. But, according to archeological data and the conclusion of scientists Maxim Kovalevsky and Vsevolod Miller, the skulls and household items found in the Shiaks belong to an earlier period and have nothing in common with the current population.

In the same area there are many medieval churches and other buildings, most of which have either been destroyed by time or have fallen into disrepair. Their architecture is not at all similar to the building art of the Balkars and Karachais, and all of them belong to the period of either Greek or Genoese influence.

Historians usually, in difficult cases, resort to the history of neighboring and other related peoples and study their past.

Unfortunately, here too the prospects for studying the history of the Balkar and Karachay peoples in this way are very narrow. Pressed against the rocks of the gorges of the Caucasus Mountains, a handful of Balkars and Karachais have no tribes related in language in their neighborhood. Their neighbors, the Digorians and Kabardino-Circassians, are themselves in the same situation; they have no written sources of their culture. True, the Kabardians in the 19th century had their own outstanding scientist and writer Shora Nogmov. Before the establishment of Soviet power, the Balkars and Karachais did not have their own historians, and none of the indigenous residents studied their native history.

The only source for studying the history of Balkaria and Karachay remains folk legends and songs. However, great care must be taken when using them, because they are often contradictory. So, for example, in Karachay there was a widespread legend that they, the Karachais, came from the Crimea, where they escaped from the khans who oppressed them. According to another version, the leader Karcha led them out of Turkey, and according to a third version, from the Golden Horde in 1283, etc.

The French scientist and traveler Klaproth, who visited Chegem and Karachay at the beginning of the 19th century, heard from the Karachais that they came from the Khazar city of Majary and occupied their current territory before the Circassians arrived in Kabarda.

There is a legend that the Balkars and Karachais “remained from the lame Timur.”

There are many other modified legends that contradict one another. It is impossible to put any of them into the basis of science without supporting it with indisputable evidence.

Foreign scientists and travelers who visited Balkaria and Karachay sometimes tried to find out their origin. Under the influence of fleeting impressions, superficial judgments were born, devoid of any serious significance for science.

The first historical information about the Balkars and Karachais dates back to the 17th century. In 1639, the ambassador of the Moscow Tsar, Fedot Elchin, and his retinue traveled to Svaneti through Baksan. Here they found the Karachais and stayed with their leaders, the Crimean-Shamkhalov brothers. This is how the name “Karachai” first appeared in the report of the Russian ambassador.

A few years later, in 1650, the ambassadors of Tsar Alexei Mikhailovich Nikifor Tolochanov and clerk Alexei Ievlev passed through the Balkar lands on the way to the Imeretian Tsar Alexander. Their report mentions the name “Bolkharians” for the first time.

IN historical literature The Catholic missionary Arcangelo Lamberti first wrote a book about the Karachais in 1654, which will be discussed below.

Serious study of the history of the Caucasus and its peoples began in the 40s of the last century, first by military historians: Butkov, Stahl, Uslar and others, and after the end of the war - by academicians M. Kovalevsky, V. Miller, N. Marr, Samoilovich, professors Leontovich , Karaulov, Ladyzhensky, Sysoev and many others. Despite this, the question of the origin of the Balkars and Karachais remains an unresolved problem.

Much has been written about the origins of these two peoples. Back in 1983 Islam Tambiev believed that the number of existing opinions and hypotheses on this issue is at least nine. He himself, while criticizing them, expressed his own, tenth opinion.

X.O. Laipanov divides hypotheses about the origin of the Balkars and Karachais into seven groups and expresses a completely new point of view, which does not correspond to any of these opinions.

It is not our task detailed analysis these hypotheses. Purpose of the present short message is to acquaint historians and readers with the contents of the chronicle of the Crimean chronicler of the 17th century. Khachatura Kafaetsi.

In our opinion, the chronicler Kafaetsi satisfactorily resolves the problem of the origin of the Balkars and Karachais.

However, in order to make the question more understandable, to clarify its essence and the ways of development of historical thought about the origin of the Balkar and Karachay peoples, we must briefly dwell on the existing main hypotheses.

Arcangelo Lamberti's hypothesis.

Back in 1854, the Catholic missionary Lamberti, who lived for 18 years in Mingrelia, wrote that the Karachais, or Kara-Circassians, are descendants of the Huns. 20 years later, the French traveler Jean Chardin joined this opinion.

Lamberti bases his conclusion on two premises. On the one hand, the Karachais “preserved the purity of the Turkish language among so many different peoples,” and on the other, he read from Kedrin that “the Huns, from whom the Turks descend, came from the northernmost part of the Caucasus.”

Since the Turks descend from the Huns, and the Karachais and Turks speak the same language, then, according to Lamberti, the Karachais also descend from the Huns. He speaks of the Zikhs and Circassians as two different peoples, and calls the Karachais Kara-Circassians. Of course, with such a poor store of knowledge, Lamberti could not resolve such a complex question as the question of the origin of the Balkars and Karachais.

Without going into details of the history of the peoples of the Caucasus, it is enough to turn to the history of the Huns themselves to be convinced of the inconsistency of Lamberti’s hypothesis.

First of all, it should be noted that the Huns’ belonging to the Turkish world is not generally accepted in science and that there are many supporters of Huns’ Mongolism, like Shiratori Pinyo.

The Huns lived in the center of Asia along the Chinese border. Around the 1st century. n. e. they began to move west. In the seventies of the IV century. The Huns migrated to Europe, they devastated the Kuban, Taman Peninsula, defeated the Alans and Meotians, moved to the Crimea, forever destroyed the famous Bosphorus kingdom, conquered the space between the Volga and Danube, and advanced to the Rhine.

As a nomadic people, the Huns did not stay long either in the Caucasus or in other conquered lands. They moved west, defeating the Sarmatians, Scythians and Germans. In the 5th century their famous leader Attila created the Hunnic alliance. In 451 he devastated France, in 452 - Italy, and in 453 the movement of the Huns to the west stopped, and the Hunnic union soon collapsed.

Thus, in the whirlpool of history, the numerous Hunnic union was wiped off the face of the earth, and a small handful of it, according to Lamberti, remained for more than 1,500 years in the Caucasus Mountains. The improbability of Lamberti's hypothesis will become more obvious if we take into account that the Caucasus was the scene of devastating wars and huge movements of peoples.

Lamberti expressed his idea more than 300 years ago, but it still has not found its at least partial confirmation either in science or in the legends of the people.

Gildenstedt's hypothesis.

The traveler Gildenstedt, who visited the Caucasus in the 17th century, suggests that the Balkars are descendants of the Czechs. He bases his assumption on information gleaned from a catechism published in Berlin, the preface of which states that several centuries ago (and according to other sources in 1480), Bohemian and Moravian brothers fled from religious persecution and found salvation in the Caucasus mountains. Finding traces of ancient Christianity and, in addition, pointing out that Bohemia and Balkaria, as well as the Czech Republic and Chegem, begin with the same letters, Gildenstedt considers it possible to assume that the brothers who fled from the Czech Republic stopped in Chegem and founded Balkaria.

Let's assume for one minute that the Czech brothers really arrived in the Chegem Gorge and over time lost their language. Here the question involuntarily arises: how did they acquire the Turkic dialect, when Kabardians, Ossetians and Svans live next door to them and none of them speak this dialect?

Gildenstedt’s hypothesis is not scientifically substantiated, and his fortune-telling using the initial letters “b” and “h” does not deserve serious attention.

Klaproth's opinion.

The French scientist and traveler Klaproth, who visited Karachay and Balkaria at the beginning of the 19th century, collected folk legends and became acquainted with the life, way of life and language of the Karachais and Balkars. Based on these materials, Klaproth comes to the conclusion that the Karachais and Balkars come from the Khazar city of Madzhar, which was destroyed by Timur in 1395 and the remains of which are still visible on the Kuma River.

The Khazars have appeared in history since the 2nd century. A. Initially, they were a special people with their own language and a fairly high culture. In the VI - VII centuries. on the territory of the Lower Volga region they formed a large kingdom called the Khazar Khaganate.

In the VII-VIII centuries. The Khazars lived in the lower reaches of the Volga, on the Don and the foothills of the Carpathia; they subjugated the entire North Caucasus, the Taman Peninsula and the Crimea. Many tribes and nationalities were enslaved, mainly Turkic, who adopted their culture and assimilated with them; but the Khazars themselves were strongly influenced by the conquered peoples.

They had large cities: capitals - Itil (Astrakhan), Sarkel (Belaya Vezha, and according to many - Makhachkala) and Madzhary on Kum. The latter was a major center of transit trade with the East, from here caravan routes went to the shores of the Black and Caspian Seas.

The king and the entire court professed the Jewish faith. The majority of the population were Mohammedans, but there were many Christians and pagans.

The Arab traveler Ibn-Haukal (977-978) writes that the Khazar language is not similar to Turkish and is not similar to any of the languages ​​of known peoples. However, over time, due to the quantitative superiority of the Turkic tribes, Turkic became the state and dominant language.

The Khazar state collapsed after the defeat of Itil in 965 by Svyatoslav and Crimea - and 1016 by Mstislav. The remnants of the Khazars existed for a long time in the Crimea and the Caucasus.

According to Klaproth, part of the population of the Khazar city of Majary, after the defeat by Tamerlane, moved to the mountain gorges and founded Balkaria and Karachay.

The question of the Khazars belonging to the Turkish world is not sufficiently developed and is very problematic. The population of the Khazar Kaganate at that time represented a conglomerate of different nationalities. Klaproth does not indicate which of them came to Balkaria and Karachay. Klaproth's hypothesis is based on a legend that is not popular among the population; it is not confirmed by objective data and written sources.

Hypothesis about the Kabardian origin of the Karachais and Balkars.

This hypothesis has no basis. If the Balkars and Karachais come from Kabarda, then the question arises (how, living next door to the Kabardians, did they forget their natural language and from whom, from what people did they adopt the current Turkic language? After all, no one speaks this language nearby. It is clear that the Balkars and Karachais came to their current territory with their modern language.

This hypothesis, devoid of any scientific basis, has found a place in encyclopedic dictionary Brockhaus and Efron.

Hypothesis about the origin of the Balkars and Karachais from the remnants of Timur’s troops.

Some researchers consider it plausible to believe that the Balkars and Karachais are the descendants of the remnants of the troops of Timur (Tamerlane).

It’s true that Timur visited the North Caucasus and conducted his military operations here. In 1395 he destroyed and devastated the famous Tana (Azov) on the shores of Lake Meot; in 1397 on the Terek he completely defeated the mighty khan of the Golden Horde Tokhtamysh, destroyed his power and conquered many settlements. However, there is no evidence that the remnants of the victor’s troops settled in the mountain gorges of the Caucasus. The beautiful plains of the Caucasus spread out before them, and it is incredible that they, bypassing them, settled on the meager lands of rocky gorges. The very logic of things speaks against this hypothesis.

All of the above “opinions” and “points of view” are based on conflicting folk tales.

Serious study of the country and the history of the mountain peoples by Russian scientists begins after the annexation of the Caucasus to Russia.

The process of annexing the Caucasus lasted several decades. The Russians did not have accurate information about the highlanders and their country. Headquarters military units They really needed this information. Therefore, individual officers were entrusted with the study of localities, nationalities, their history and geography. Consequently, the first Russian explorers of the Caucasus were military specialists. Among them appeared such outstanding scientists as Academician Butkov, Academician Uslar, Stal and many others. The materials they collected were presented to the military authorities in the form of reports. They were not published or printed, but remained for use at the headquarters of military units.

As an ethnographic and historical study, Stahl's work, written in the forties of the last century, is of particular value. Steel was held captive by the mountaineers for five years, where he studied their languages ​​and history. Stahl's work was not published until 1900, but scientists widely used its data. Due to the great demand for Stahl's work, in 1900 the learned historian General Potto published this manuscript in the Caucasian Collection.

This first essay about the Circassian people still remains a very valuable reference book about the highlanders.

According to Stahl, the Karachais are of Nogai origin, the Malkars (i.e. Balkars) are of Mongol-Tatar origin.

Stahl was unable to determine the time of settlement of the Karachais and Balkars in the Caucasus. According to Stahl, Balkars and Karachais are different nationalities of different origins.

Hypotheses of Russian scientists about the origin of the Balkars and Karachais.

After the annexation of the Caucasus to Russia, a thorough study of it began by Russian scientists: historians, ethnographers, geographers, geologists and other Caucasian experts. One of the first scientists to study the Caucasus is professor of Novorossiysk University F.I. Leontovich, who wrote a monograph about the adats of the highlanders. On the question of the origin of the Balkars and Karachais, he fully agrees with the opinion of Stahl.

Another Caucasus expert, V. Sysoev, holds the same opinion. He believes that the Karachais came to their country no earlier than the 16th century, because only in the 13th century. Mongol rule appeared, from which the Nogai Horde emerged much later, around the 15th-16th centuries. In turn, the Karachais emerged even later than the Nogais.

Sysoev bases his conclusions on logical assumptions; he has no written sources or other evidence at his disposal.

The assumption that Mingrelians, Kabardians, Svans, Abkhazians and even Russians joined the main core of Nogai-Tatar origin over the centuries is unlikely.

There is a fairly common opinion about the Bulgarian origin of the Balkars. This assumption, based on the consonance of the words “Bulgar” and “Balkar,” was first expressed by N. Khodnev in the newspaper “Caucasus” in 1867. Later N.A. Karaulov became the defender of this opinion.

Based on folk legend, Karaulov writes that the Balkars once lived in the steppe part of the Caucasus, and then, displaced by the Kabardians, they went to the mountains, upstream the Cherek, Chegem and Baksan rivers. The Balkars, in turn, ousted the Ossetians from these gorges, who moved to the neighboring gorges, to the south on the river. Urukh.

In support of this legend, Karaulov refers to the fact that “several Ossetian villages, cut off from their people, remained north of the Balkars.

According to Karaulov, the Balkars got their name from the great Bulgarian people who lived on the Volga in the 7th century. advanced to the south of Rus' and the Balkan Peninsula.

Some historians also include Academician as a supporter of this opinion. V. F. Miller. It’s true, he wrote very carefully in his “Ossetian Etudes” in 1883: “In the form of an assumption, we express a guess that, perhaps, in the name of the Turkic society living east of the Digorians in the Cherek valley - Balkar, an ancient name has also been preserved.” .

However, a year later, after he traveled around Balkaria with prof. Maxim Kovalevsky, the same Miller wrote:

“It is much more plausible that they (the Balkars - A.P.) “inherited” the name along with the country, from which they partly displaced the older Ossetian population.”

Miller, who in his first statement made a “guess” about the Bulgarian origin of the word “balkar,” in his next statement completely moved away from defending this opinion.

The hypothesis about the origin of the Balkars from the Bulgarians, based on the similarity of these words in consonance, is devoid of any scientific basis.

We know many different nationalities that have similar names. For example, Germans and Nenets. It is unlikely that any scientist will allow himself to say on this basis that the Germans are descended from the Nenets or vice versa.

Supporters of the Bulgarian origin of the Balkars refer to the historian Moses of Khorensky, who lived in the 5th century AD. e. Khorensky is the author of the History of Armenia, translated into all European languages. This work has great importance and for the history of neighboring peoples.

Khorensky in his “History” in two places tells about the resettlement of the Bulgarians to Armenia, but these migrations took place in the first and second centuries BC.

In addition, there is a geographical treatise of the 7th century, the author of which until recently remained unknown, and scientists have long attributed this treatise to Moses of Khoren. Since Khorensky lived and worked in the 5th century, and the geography was compiled in the 7th century, in order to smooth out this contradiction, there were historians who tried to prove that Khorensky also lived in the 7th century.

Even in the last century, Orientalist scholars Gubschman and Prof. Kerop Patkanov was allegedly assured that the author of geography was not Moses of Khorensky, but a scientist of the 7th century. Ananiy Shirakatsi, but due to the lack of evidence this issue remained unresolved. Currently, through the painstaking research of Prof. A. Abrahamyan has clearly established that the author of the geographical treatise is not Moses Khorensky, but a major scientist of his time, Ananiy Shirakatsi, who lived in the 7th century.

The handwritten text of this treatise was greatly distorted by scribes; many lists with different variants appeared. In one of these lists, in the description of Asian Sarmatia, the author speaks of four Bulgarian tribes, who received their names from the rivers in whose valleys they settled. These valleys were, according to the author, north of the Caucasus, along the Kuban River and beyond.

It is difficult to say whether this list is trustworthy and can serve as a solid basis for a hypothesis. The Volga Bulgars are a people of the Turkic tribe. In the 7th century, most of them moved to the Balkan Peninsula, creating their own powerful state there, which successfully competed with the great Byzantine Empire.

Despite the large number of their people and the power of the state, the Bulgars came under the influence of the Slavs, assimilated and became glorified. The Turkic Bulgars became the Slavic Bulgarians.

Here the question involuntarily arises: how could a small handful of Bulgars, who settled in the gorges of the Caucasus Mountains, preserve their language and national characteristics for such a long time?

Armenian chroniclers - Moses of Khoren in the 5th century. Ananiy Shirakatsi in the 7th century. and Vartan in the 14th century. - they interpret about one people who arrived in Sarmatia, calling them “bukh”, “bulkh”, “Bulgar” and “pulgar”. Obviously, we're talking about about the movement of the Volga Bulgars, some of whom at one time went to Armenia, some to the Balkans, and some settled in Sarmatia. Saint Martin also speaks about the presence of the “Bulgars” in Sarmatia in his book.

The famous historian and Caucasus expert Ashot Noapnisyan, without denying the possibility of the presence of the “Bulgars” in the North Caucasus, believes that on the basis of this bare fact and the meager information of Armenian authors, it is impossible to establish a connection between the Sarmatian “Bulgars” and modern Balkars, to consider the latter as descendants first. Usually all sorts of things an important event in the life of peoples is reflected in folk legends and songs. In the folk legends and songs of the Balkars we find no traces of their “Bulgar” origin.

Russian Caucasian scholars academicians Butkov, Uslar, Marr, Samoilovich, V. Miller and D.A. made a great contribution to the study of the history of the Caucasus. Kovalevsky. The last two scientists, in addition to studying the history of the entire Caucasus, were specifically engaged in the study of Balkaria.

In 1883, V. Miller and M. Kovalevsky made a joint trip to Balkaria. They studied the history of the people on the spot, collected folk legends, studied the remains of ancient material culture, themselves excavated ancient graves - shiaks, acquired from the population ancient objects discovered in shiaks that were of historical significance.

First of all, they were struck by the fact that Balkaria forms, as it were, an island among nationalities that differ from the Balkars in language and tribe. In the east it borders with Ossetia and Digoria, in the north and west with Kabarda, and in the south the Main Caucasus Range separates it from Svaneti.

The experienced eyes of scientists immediately noticed two dominant types among the population; one is reminiscent of Mongolian, with significantly smoothed features, and the other is Aryan, most similar to Ossetian.

As we noted above, excavations of the Shiaks, the study of the skulls and household items found in them showed that they belong to an earlier period and have nothing in common with the current settlers.

Based on a number of toponymic names left over from the Ossetians, the presence of many words in the language of the Balkars of Ossetian origin and local legends, Miller and Kovalevsky came to the conclusion that the Balkars found an Ossetian population in the mountains who professed the Christian religion.

Thus, according to Miller and Kovalevsky, the Balkars are not aborigines of their country. Arriving at the real territory, they found the local Ossetian population here, displaced them, and some of the Ossetians remained in place and mixed with the newcomers. This explains that the Ossetian type is often found among the Balkars.

Miller and Kovalevsky were unable to find out where and when the Balkars came from. They call the Balkars Caucasian Tatars, without indicating their origin.

Language is the main factor in determining the origin of peoples. Unfortunately, the language of the Karachay-Balkars has been little studied. Research in this area is of great importance the best specialist: on the languages ​​of the Turkic peoples, Acad. Samoilovich. The scientist finds that “the dialects of the Kumyks, Karachais and Balkars are not closely related to the dialects of the Nogais, who appeared in the southern Russian steppes after Mongol invasion(XIII century), and have among themselves some common features, which indicate the connection of these three dialects with the dialect of the pre-Mongol inhabitants of the southern Russian steppes - the Kumans, or Kipchaks, (Polovtsians). Although Samoilovich does not give his final conclusion about the origin of the Karachay-Balkars, his scientifically based statement refutes the opinion of Stahl, Leontovich and others about Nogai origin of the Karachay-Balkars.

Samoilovich’s opinion about the similarity of the language of the Kipchaks and the Karachay-Balkars is also confirmed by the Polovtsian dictionary, compiled in 1303 and first published by Klaproth in 1825. It contains words that are now preserved only in the Karachay-Balkar language. Samoilovich's statement and the Polovtsian dictionary are an important factor in determining the origin of the Karachay-Balkars.

Dyachkov-Tarasov (1898 - 1928) studied Karachay. For four years he lived in Karachay, where he studied the language, history, geography, ethnography, and economy of the country.

Like V. Sysoev, Dyachkov-Tarasov believes that the Karachais moved to Kuban in the 16th century. Referring to the message of Academician Pallas that at the end of the 18th century. the total number of Karachais did not exceed 200 families; the author himself comes to the conclusion that at the time of resettlement their number reached barely a thousand people.

In his opinion, the basin of the upper Kuban was occupied by an unknown people with a fairly developed culture. Several centuries before the arrival of the Karachais, this people left the country.

This is how Dyachkov-Tarasov explains the origin of the Karachais: “The primary group of the ancestors of the Karachais, speaking one of the Kipchak dialects, was organized from refugees. It included natives of Turkish regions: on the one hand, the Far East (Koshgar), Itiliy, Astrakhan, and on the other, the Western Caucasus and Crimea.”

According to Dyachkov-Tarasov, the Karachais willingly accepted newcomers into their midst. The author counts among the Karauzdenians alone 26 clans formed from aliens and refugees: of these, 7 clans have Russian ancestors, 6 clans have Svans, 4 clans are Abkhazians, 3 clans are Kabardians, 1 clan each is Abaza, Kumyks, Armenians, Balkars, Kalmyks and Nogais.

Without going into a discussion of the hypothesis about the Kipchak origin of the Karachais, which corresponds to the opinions of many scientists, we must say that it seems incredible to us such a large influx of aliens from various distant countries, not connected by economic interests, who did not know each other. It is incomprehensible that a small society, numbering barely 2,000 people, without its own written language, a developed national culture, scattered and scattered in small groups throughout the territory of Karachay, along its impassable gorges, would be able to assimilate, dissolve in its composition such a large number of foreign-speaking representatives of various nationalities and preserve the purity of the Kipchak language.

We have briefly listed all the main hypotheses of foreign and Russian scientists about the origin of the Karachais and Balkars. You should get acquainted with the opinions of local historians, indigenous residents of the Caucasus: Islam Tambiev, prof. G. L. Kokieva and Kh. O. Laipanova.

Islam Tambiev, analyzing existing hypotheses and denying some of them completely, and some partially, comes to the conclusion that “the first ancestors of the Balkars and Karachais, who took the reins of government in their hands and had an assimilating influence on all other newcomers, were the Khazars-Turks or Kipchaks."

Further, the author himself admits: “the question of which people (Khazars, Cumans, etc.) belong to the descendants of the Karachay-Balkar ancestors, who formed the first cell of the social organism, remains not yet positively resolved.”

This vague opinion is nothing new. It partially duplicates the statements of Klaproth, partially Sysoev and others, introducing great confusion into their hypotheses.

Tambiev completely incorrectly identifies the concepts of Khazars, Turks and Kipchak.

The question of whether the Khazars belong to the Turkish world, as academician Samoilovich writes, has been little developed, and classifying them as Gurkhas “is a very controversial position.” Above we cited the opinion of the Arab geographer and traveler Ibn-Haukal that “the language of the pure Khazars is not similar to Turkish and none of the languages ​​of known peoples is similar to it.”

As for the process of formation of the Karachay and Balkar peoples, Tambiev attributes it mainly to the influx of foreigners, which is a complete repetition of the thoughts of Sysoev, Dyachkov-Tarasov and others.

Objecting to Sysoev and Dyachkov-Tarasov in their opinion about the appearance of the Karachais and Balkars in the North Caucasus in the 16th century, he argues that their settlement in the current territory occurred “long before the 16th century.” and, in any case, no later than the 10th century.” We have already talked above about the report of the Russian ambassador Yelchin, from which it is clear that back in 1639 the Karachais lived on Baksan and the ambassador and his companions stayed with them for two weeks, making valuable gifts to their leaders - the Crimean-Shamkhalov brothers and their mother.

This valuable document definitively refutes the conclusions of G.A. Kokiev about the time of resettlement of the Karachais and Balkars in the current territory.

Further, according to G. A. Kokiev, the Karachais and Balkars were part of the “Elamite union of tribes,” because, as he explains, with the exception of the Kabardians, all peoples were included there. The question arises, how does the author know that the Karachais and Balkars also could not be an exception?

Before giving such a conclusion, the author had to find out whether the Karachais and Balkars themselves were in the Caucasus during the era of the existence of the Alan tribal union.

Historian X.O. Laipanov goes further in his assumptions than G.A. Kokieva. He categorically states that “the Karachais and Balkars did not have any Turkish or Crimean ancestral home, but are the indigenous inhabitants of the Kuban basin and the sources of the Terek.”

Further, the author defines their place of origin: “The Balkars lived,” he writes, “in the steppe regions of Kuma and Podkumka, and the Karachais lived in the Trans-Kuban region, in areas called Zagzam, Laba, Sanchar and Arkhyz.” However, the author himself admits that he “does not have any written or other sources” on this issue.

He also has no evidence about the crossing of the Karachais from Trans-Kuban to Baksan, and the Balkars from Kuma and Podkumk. This resettlement, in his opinion, occurred “no earlier than the second half of the 15th and early 16th centuries.”

Regarding the issues of the origin of the Karachais and Balkars, Kh.O. Laipanov concludes: “the basis of the Karachay-Balkar ethnic group are the Kipchaks (Cumans) and Khazars.”

This statement by Laipanov coincides with Tambiev’s hypothesis. In addition, Laipanov admits the possibility of one of the Kuban Bulgarian tribes joining the main Khazar-Kipchak group and believes that “fragments of Timur’s hordes joined the bulk of the Karachay-Balkars and were the ancestors of some of their modern surnames.” Then the author claims that over the centuries Ossetians, Kabardians, Svans, Abazas, etc. joined this Khazar-Kipchak core.

X.O. Laipanov, denying any resettlement of the Karachay-Balkars from Crimea and other places, considers them to be the aborigines of the North Caucasus, while recognizing the Karachays and Balkars as descendants of the Kipchak-Polovtsians. Everyone knows that the Kipchaks and Cumans are not the indigenous inhabitants of the North Caucasus, their homeland is Central Asia, from where they migrated to Eastern Europe in the 11th century n. e. Consequently, the Karachay-Balkars, descended from the Kipchaks, could not possibly have been the indigenous inhabitants of the North Caucasus.

Laypanov's hypothesis about the origin of the Karachais and Balkars, in addition to being based on historically incorrect and contradictory data, is too broad and comprehensive. Here are the Kipchaks, and the Khazars, and the Bulgarians, and the remnants of Timur’s troops, and almost all the Caucasian peoples.

It is possible to allow the assimilation of individual newcomers and foreigners on the part of the Karachay-Balkars, but the assimilation of the remnants military units Timur or an entire tribe of Bulgarians is hard to believe.

We have presented almost all the main hypotheses about the origin of the Balkars and Karachais.

Of them brief overview the following conclusions can be drawn:

1. Karachais and Balkars lived together in the past and bore the name of the people from which they broke away.

2. For the first time the name “Karachais” is found in the report of the Moscow ambassador Yelchin in 1639, and the name “Bolkhars” is in the report of the Moscow ambassador Tolochanov in 1650. It is true that in the replies of the Terek governor Dashkov for 1629 the word “Balkars” is found, but it is used as a place name, as a toponymic term.

3. Karachais and Balkars are not aborigines of their current territories, they are newcomers and displaced an earlier population from here.

4. Most scientific researchers consider the Kipchaks (Polovtsians) to be the main core of the Karachay-Balkar people.

5. Linguistic research of acad. Samoilovich and the Polovtsian dictionary, compiled in 1303, which has survived to this day, testify to the closeness of the language of the Karachais and Balkars with the language of the Kipchaks (Polovtsians).

6. The Karachais came to the present territory between 1639 and 1653, for in 1639 they were still in Baksan, as evidenced by the report of the Russian ambassador Yelchin.

7. From the report of the Russian ambassador Yelchin it is clear that the Karachais (and therefore the Balkars) were in the stage of transition to feudal relations, they were led by leaders - the Crimean-Shamkhalov brothers, the feudal lords of Karachay.

8. The ancient burial grounds and shpak located on the territory of Balkaria, as shown by excavations carried out by V. Miller and M. Kovalevsky, have nothing in common with the current population and belong to an earlier period.

9. Among the Karachais and Balkars, two dominant types predominate: one is Turkic, with significantly smoothed facial features, the other is Aryan, most reminiscent of Ossetian.

Here, in our opinion, are more or less scientifically substantiated data concerning the history of the Karachay-Balkars, which we came to by reviewing the existing main hypotheses and indisputable evidence.

However, as we see, the question of the origin of the Karachay-Balkars, the questions of when and where their ancestors came from when they came to Baksan, have not yet been scientifically clarified. Historians are helpless, there are no written sources, and there are no remnants of material culture, these small but faithful witnesses of the past.

In such cases, when a hopeless situation is created for the historian, Prof. V. Klyuchevsky recommends turning to the memory of the people themselves, that is, to folk legends.

Having accepted this advice, we turned to the legends existing among the people, which, as mentioned above, are very contradictory, and therefore, having reviewed them with great caution, we settled on one, the most widespread legend in Karachay, about the exit of the Karachais from Crimea, about their Crimean origin. In this regard, we found it expedient to turn to the sources of the history of Crimea, to the monuments of the history of the peoples who inhabited Crimea, and there look for the information we need. The North Caucasus has always been in close cooperation with Crimea.

Since ancient times, the Crimean peninsula has been the arena of the history of many peoples, starting with the Cimmerians and Taurians, ending with the Cumans-Kipchaks, Tatars, and Nogais.

An important role in the history of Crimea was played successively by the Greeks, Armenians, Genoese and Tatars.

The Armenians played a particularly important role in Crimea under the Genoese. The Armenians in Crimea created a large network of churches and monasteries, which had educational institutions. Learned monks lived in the monasteries, were engaged in literary activities, and taught in schools not only theology, but also philosophy, history, mathematics, astronomy, geography and other sciences. A large number of church, historical and scientific books were written and rewritten here.

According to a tradition established over centuries, book scribes included at the end or beginning of these books the memorable notes they compiled about the events of their time. There were a lot of such manuscripts with memorial records in Crimean-Armenian churches and monasteries. Most of them disappeared after the fall of Kafa and the conquest of Crimea by the Turks in 1475. Currently, the surviving manuscripts of Crimea are stored in Yerevan in the state book depository - Madenataran. In addition, Jews, Karaites and Krymchaks lived in Crimea from ancient times, who played a leading role in the Khazar Kaganate.

In the middle of the 11th century, the Kipchaks (Polovtsy-Cumans) entered Crimea. This Turkic people, who previously lived in Central Asia. In the 11th century The Kipchaks migrated to Eastern Europe and occupied the Azov and Black Sea steppes. They were engaged in cattle breeding and raids on Rus', where they obtained slaves, who were taken to eastern markets and sold at a profit.

According to the historian of Crimea of ​​the 17th century. Martiros Kryshetsy, in 1051 they settled in a large trading center of Crimea, in the famous city of Solkhat, turning it into their capital. From here there was a trade caravan route to Asia Minor and India.

In the middle of the 12th century. The Kipchaks occupied the Taman Peninsula and forever destroyed the Russian Tmutarakan principality, occupied its capital Tumatarcha, from where the caravan route to Asia Minor and beyond began.

At the end of the 12th century. these Kipchaks subjugated another important trading point - the port of Sudak (Sugdeya), which was then the largest center of transit trade between East and West.

Owning three large points of international trade, the Kipchaks benefited greatly.

In 1223 they were conquered by the Mongols. After the conquest of Crimea, part of the Kipchaks (Cumans) went to Hungary and settled there. There they founded two regions - Greater and Lesser Cumania. They enjoyed special benefits and lived autonomously according to their own laws. These regions existed until 1876, when, due to reforms, they were abolished, and the Kipchaks (or Cumans) began to submit to the norms of general Hungarian legislation. Some of the Polovtsians remained in Crimea, but did not enjoy any benefits.

Here is basically a list of peoples who inhabited Crimea in the Middle Ages and played a role in the life of the country. All these peoples have their own archives, containing enormous historical material not only on the history of Crimea, but also on the history of the North Caucasus. The Crimean Tatar state (Khanate), which existed from 1223 to 1783, had its own divan and left a large archive, which, of course, contains information about the peoples who inhabited the Crimea. The Genoese also had their own rich archive, which they took to Genoa, where it is kept in the archives of the Bank of St. George. The Greeks and Armenians in 1778, during their resettlement, took their archives to Mariupol and Nakhichevan-on-Don.

We did not have the opportunity to use all these rich sources. However, as we have already mentioned above, the state book depository of Armenia - Madenataran - has extensive material on the history of Crimea. The number of manuscripts stored in Madenataran exceeds 10 thousand. Currently, the Academy of Sciences of the Armenian SSR publishes commemorative records of these manuscripts. Among the published memorial records, the chronicle of Khachatur Kafaetsi (1592-1658) attracts attention. This chronicle was not known to the scientific world; it was first published by V. Hakobyan in 1951. True, back in 19-14 a detailed article was written about it in the Etchmiadzin magazine by prof. A. Abrahamyan.

It should be noted that Kafaetsi’s records are very truthful and completely coincide with the data of historical science. For example, his records about the capture of Azov by the Don Cossacks and about the campaign against Azov by the Turkish Sultan and the Crimean Khan in 1640 with an army of one hundred thousand, about the brutal defeat of this army, about the loss of more than 40 thousand soldiers by it alone, and about the shameful return to Crimea , his records about the alliance of Bogdan Khmelnitsky with the Crimean Khan Islam-Girey the second, about their joint struggle and campaign against Poland coincide with the descriptions of the same events by historians N. Kostomarov, V. D. Smirnov, V. Klyuchevsky and others. Based on this we can say that Kafaetsi’s records are trustworthy, and we hope that his record about the Chagatai (Kipchaks) will also deserve the attention of historians.

This is what we find and what attracts our attention in the chronicle of Khachatur Kafaetsi:

“On May 3, 1639, peoples rose up: Nogais, Chagatai, Tatars, left (or left - Kh.P.) from Crimea. All three (people - Kh.P.) came together and consulted with each other: the first (people, i.e. Nogais - Kh.P.) went to Hadji-Tarkhan, the second (people, i.e. Chagatai. - X. P.) entered Circassia, the third (people, i.e. Tatars - X. P.) returned back to Crimea.”

Here is the Armenian text of this entry: “...1639 Tvakanii, Amsyan 3 Maisi 932 Nogai, Chgata, Tatar Elan, Khrimen Gnatzin. 3 mekdeg egan, zenshin arin, - mekn Hadji-Tarkhan gnatz, meki Cherkess mdavev mekn dartsav, khrim egav.” What is important to us from this record is that on May 3, 1639, three peoples left the Crimea, of which the Chagatai went to Circassia. (The Kafaets in their notes call all Circassians Circassians, and call the entire country, including Kabarda, Circassia.)

Unfortunately, Kafaetsi in his entry brings the Chagatais “to the Circassians” and this ends his story about them. He is silent about the further fate of the Chagatai people in Circassia; we have no other sources yet. From history we know that the Chagatai are the same Kipchaks (Cumans). According to philologists, their language belongs to the Kipchak group of Turkic languages, to the Kipchak-Oguz subgroup. The Chagatai language arose on the basis of the Oguz-Kipchak language that already existed in Central Asia. literary language. No wonder Lamberti was amazed by the purity of the Turkic language among the Karachais.

Kafaetsi more than once mentions in his notes the Chagatai as warriors of the Khan’s army. The Chagatai took part together with the Circassians in the Khan's campaign against Azov. The Chagatai and Circassians knew each other well, like comrades in arms. Therefore, it is not surprising that by 1639 the Chagatai went to their Circassian friends, entered their country and settled there.

Where did the Chagatai, or Kipchaks, stay in Circassia? The history of Circassia has been little studied; in it we do not find the name “Chagatai”. This question was not the subject of research. In the same way, we do not know from Russian primary sources the name “Karachai” before 1639, and the name “Balkar” until 1650. We meet the word “Balkarians” as geographical name terrain. True, Kokiev and Laipanov are trying to prove that the Karachais and Balkars could exist under the name Alans, but this is a bare assumption that is not confirmed in science. Scientific data say that they really did not exist in the Caucasus. They lived in Crimea under the name of Chagatai, or Kipchaks.

We are confident that the Chagatai who came from Crimea are the indisputable ancestors of the Karachais and Balkars. Kafaetsi says that the Chagatai entered Circassia. First of all, it is necessary to find out whether the territory of Baksan, where Fedot Elchin found the Karachais, integral part Circassia. This question is beyond doubt. For a long time, Pyatigorsk Circassians lived on Baksan. Laipanov proves that “by the time the Karachais and Balkars arrived in Baksan, Kabardian auls existed in its lower reaches and the lands along Baksan were considered princely.” Further Laipanov writes that the Karachais, when they came to Baksan, were subject to princely tribute. Thus, Baksan was part of the territory of Circassia.

How can one prove the identity of the Karachay-Balkars and the Chagatai? To do this we must turn to the facts. Until 1639, in Kabardino-Cherkessia, in particular in Baksan, there were no people who spoke the Turkic language. Kafaetsi writes in his chronicle that in 1639 the Chagatai people left the Crimea and entered Circassia. These people spoke the Turkic language. We don't know where they stopped. We only know that in the fall of 1639 there were people on Baksan who spoke the Turkic language. In other places of Circassia even after 1639 there were no people who spoke Turkic or Kipchak languages.

The question arises: if not the Chagatays, but another people appeared on Baksan, then where did the Chagatais go and where did the new people come from, called the “Karachai” by the Russian ambassador Yelchin?

The royal order, given to Ambassador Yelchin at the beginning of 1639, details all the settlements, cities, principalities in the Caucasus, and the names of their rulers with whom he could stay. This order says nothing about the Karachais and Balkars. This clearly proves that at the time the order was drawn up, they were not on Baksan. They left Crimea in May 1639. Apparently, these people were then on the move and looking for a suitable place for a permanent and settled life.

Indeed they found suitable places in the upper reaches of the Kuban. Soon, part of the Karachais moved there and settled in the Zelenchuk and Teberda gorges. This resettlement took place soon, maybe even in the same 1639, but not later than 1650, when the second Russian ambassador Tolochanov on Baksan did not find either the Karachais or their princes and stopped at the Balkar Murzas. The Karachay society was a feudal type society, which completely coincides with the Chagatay society. The Balkar people were led by the Crimean-Shamkhalov princes.

An important factor for determining the ethnogenesis of any people is its language. The conclusion of academician has already been cited. Samoilovich that the language of the Karachais and Balkars has a common connection, common features with the dialect of the Kipchaks.

This opinion of Samoilovich is confirmed by the Polovtsian dictionary of 1303, which we have already discussed above. It contains many words that have survived to this day only in the Karachay and Balkar languages ​​and are completely absent in other Turkic languages.

One more remark from Academician. Samoilovich deserves serious attention. The name of the days of the week among the Karachais and Balkars coincides with the name of the days of the week among the Karaites and Crimeans. This suggests that the ancestors of the Balkars and Karachais lived in Crimea together with the Karaites and Krymchaks and borrowed. They have these words.

All these facts and the great similarity of the language of the Karachais and Balkars with the first language of the Chagatai (or Kipchak) speak of their exit from the Crimea and their Chagatai (or Kipchak) origin.

One more question remains to be clarified: why did one part of the Crimean Chagatais (or Kipchaks) here in the Caucasus begin to be called Malkars or Balkars, and the other Karachais? According to the prevailing opinion among historians, the Karachay people got their name from their country - Karachay, which translated into Russian means “Black River”. Lamberti often calls the Karachais “Kara-Circassians,” although they have nothing in common with the Circassians. He explains this not because they are black, but “maybe because in their country the sky is always cloudy and dark.” K. Gan, based on folk legends and his own observations, finds that this country is called “Karachay” because the rivers in this area are colored black from slate sand.

At the Karachay resort of Teberda there is a beautiful lake Kara-Kel, which means “Black Lake”. The water in it, thanks to the underwater black stones and the abundant shade of the branchy coniferous and deciduous giant trees standing on the shore, really seems black and shines like skillfully polished black marble.

According to folk legend, at the bottom of this lake lives a black witch, the mistress of the country’s lands, and the country as her possession “Kara-Chay”.

We do not intend to argue whether the rivers and lakes of Karachay are black or not, although we have wonderful lakes in the mountains of green, blue and other shades, although the beautiful Teberda herself has rightly been called “Blue-Eyed Teberda” for a long time. It is important for us to find out since when did this country begin to bear its modern name? What was its name before the Karachais settled there?

According to Dyachkov-Tarasov, this country was abandoned by an unknown people several centuries before the arrival of the Karachais and had no name.

This free territory was occupied by part of the Chagatai, or Karachais, who migrated from Crimea and temporarily stayed on Baksan. The Karachais could not get their name from their new homeland, because before coming here, while on the road, they were called Karachais even on Baksan.

The Chagatai left Crimea on May 3, 1639, and on October 13 of the same year, the Russian ambassador Fedot Elchin found them on Baksan; he stayed with their leaders, the Crimean-Shamkhalov brothers, for two weeks.

Both the ambassador himself and the priest Pavel Zakharyev who accompanied him always call them Karachais in all their official papers. This means that the Karachais came with this name from Crimea, where they already had this name.

The Kafaetsi chronicle calls them Chagatai based on their nationality. Everyone knows that in Southern Crimea there is a river called the Black River, which the local population calls “Karasu”, and sometimes “Kara-Chay”. “Karasu” is a new Tatar name, and “Kara-Chay” is an old one, apparently of Kipchak origin. Residents of the entire river basin Kara-Chai were called Karachais. Among these residents were Chagatays. These are Chagatai by origin, and Karachays by residence moved to Circassia, whom Yelchin found on Baksan.

Usually, all immigrants in new places of residence, when founding cities, villages and other settlements, give them the names of the settlements they left. The Karachais did the same: having settled on the modern territory of Karachay, in memory of their old Crimean ancestral home - the Kara-Chay basin - they also called their new homeland “Karachay”.

About the Balkars.

Balkars are also called Malkars. As Laipanov certifies, “the neighbors of the Balkars - Kabardians, Circassians and Karachais - in the past did not know the name “Balkars”. Both in the past and at present, the Balkars themselves do not call themselves by this name.”

Stahl, in his essay about the Circassian people, always calls the Balkars Malkars.

M.K. Abaev believes that Russian officials renamed the Malkars into Balkars, finding this name more euphonious and convenient for official papers.

As Laipanov notes, various Balkar tribes previously bore the names of their gorges, only the inhabitants of the Cherek Gorge called themselves Malkars. In his opinion, this indicates that the Malkars came to this gorge with an established name. Like many others, Laipanov believes that the name “Malkars” comes from the name of the river. Malki, where the inhabitants of Cherek seem to have lived before.

V. Miller and M. Kovalevsky suggest that the Balkars inherited their name along with the country from which they displaced the more ancient Ossetian population. This assumption of scientists at the present time, when documents and materials related to Kabardian-Russian relations have been published, has been fully justified.

According to the indisputable data of the Kafaetsi chronicle, the Chagatai, or Karachais, left Crimea on May 3, 1639. Having stopped temporarily on Baksan, they settled.

As we have already seen, one group went to the upper reaches of the Kuban, occupied the Zelenchuk and Teberda gorge, the second group went to the upper reaches of the Terek, settled along the gorges of the Baksan, Bezengi, Chegem and Cheren rivers, flowing into Malka. The first group retained its name and gave the country its name - Karachay, and the second group in the upper reaches of the Terek, in the river basin. Malki, lost its name and began to be called Balkars, and the territory occupied by the inhabitants of all four gorges began to be called Balkaria. How did the Chagatais, or Karachais, become Balkars? According to our data, the Balkars under the name of the Chagatai or Karachais appeared on Baksan in 1639 and until 1650 nothing was said about them as a sovereign people either in Russian or in foreign sources.

Only recently, T. X. Kumykov, in his outline of the history of the Kabardino-Balkarian Autonomous Soviet Socialist Republic, and after him S. Babaev, D. Shabaev in a newspaper article, state that the first news of Russian sources about the Balkars dates back to 1628. However, respected authors they are mistaken, a toponymic term is mistaken for an ethnic name, the name of a locality is considered the name of a people. Obviously, the source on which this statement is based are documents published in the book “Kabardino-Russian Relations in the 16th - 18th Centuries.” Nos. 76, 77, 78 concerning silver ore deposits.

In the letter from the Terek governor I.L. Dashkov dated January 11, 1629 to the Ambassadorial order on exploration of silver ore deposits, it is reported that “Kovshov-Murza was sent to the mountains for your sovereign affairs, who brought ore... and the place of Balkara belongs to him , Kovshov-Murza, nephew of Abshit Vorokov.” From this reply it is clearly clear that the word “Balkarians” is the name of the place where they were looking for silver.

The same Terek governor I. A. Dashkov, in his reply dated February 21, 1629, writes on the same occasion:

“Gathering with the military men, they went to the mountains in Balkars to the place where they had silver ore.” Here also the word “Balkarians” is used as a toponomic term. These documents indicate that the place where the silver was located, even before the arrival of the ancestors of modern Balkars, was called “Balkars”, and it is very natural that the inhabitants of this area, regardless of nationality, bore the name of the area and were called Balkars. Since when the Cherek gorge was called this, we do not know, the question has not been studied, but it has been established that the name “Balkary” already existed in 1629.

If Karachay got its name from the Karachay settlers, then the “Balkars” themselves gave their name to the Chagatai, or Karachays, who came from Crimea. Soon they forgot their old name and began to be called Balkars.

Academicians Kovalevsky and Miller were right when they, not knowing and having no information that this country was called “Balkarians,” wrote that the Balkars “inherited their name along with the country.” The toponomic name became ethnic.

There is an opinion that only the river basin. Cherek was called “Balkars”, and the inhabitants of this gorge were called Balkars. The question arises, how did the name “Balkars” spread to the inhabitants of the Baksan, Chegem and Bezengi gorges and the entire territory of these rivers began to be called Balkaria? Proponents of this hypothesis say that numerical superiority and great specific gravity population of Cherek - Balkars in the social life of settlers from all gorges brought them to the fore. They played a leading role in the lives of the settlers, and therefore the name of this tribe eventually passed on to all other tribes and became the common name of the entire people. Shora Nogmov had this opinion, and now Laipanov and others defend this point.

01/29/2017 1 3218 Bratsun E.V.

State Archives Krasnodar region one of the most documented archives in the south of Russia. There is a huge treasure trove of documents on the history of the peoples of the North-West Caucasus. Among others, a considerable layer of GAKK documents is devoted to the history of Karachay and the Karachais.

As is known until the 1920s. Karachay was part of the Kuban region, namely Batalpashinsky district, and then a department. Accordingly, a large layer of documents, correspondence, periodical materials, office documentation on the history of Karachay and the Karachais are stored in the State ACC. In our opinion, it is very relevant to introduce into scientific circulation documents on various aspects of the life of Karachay and the Karachais in the 19th - early 20th centuries. We did this work in an article, which, in fact, is a “mini” collection of documents for all those who are interested in the history of Karachay and Karachais and to help the scientific community of the Karachay-Cherkess Republic.

The first block of documents is dedicated to the life of Karachay and Karachais in the second half of the 19th century. Immediately after the end of the Caucasian War of the 19th century.

So, one thing is the reports of district heads and lists of peasants and small owners to receive benefits from the treasury during the 1860s:

“A statement to the poor owners of the Elbrus District who are requesting benefits showing their property and peasants.

Aula Kart-Dzhyurta

Karachay tribe owner of the village of Kart-Dzhyurt Janai Uzdenov, 35 years old, his wife Sarai, 30 years old, son 6 years old, daughters 11, 6, 5.4 years old. Their peasants Bayram Aliy, 30 years old, owned one horse, 10 heads of cattle, his brother Myrtaz-Aliy, 26 years old, with a redemption transaction of 250 rubles. for each = only 500 rub.

Aula Uchkulana

Crimea Bayramukov, 25 years old, owned 10 heads of cattle.

His peasants (name illegible) are 37 years old, his wife Asiyat, daughter Kablahan 9 years old, second daughter (name illegible) 5 years old, son 3 years old. The indicated 200 rub. for it, 200 rubles. for a wife, 50 rubles. for a son, 450 rubles in total.

Aula Khurzuk

Nogai Karabashev 45 years old, owned 3 horses, his wife Jansoz (???) 42 years old, son Karamurza 9 years old, his 1st brother Ibrahim 29 years old, his wife 40 years old, their daughter 1 year old, 2nd brother Akhmet 25 years old, their mother Chava is 80 years old.

Their peasants Batcha 50 years old, 7 horses and 5 heads of cattle, his wife Khiva 50 years old, sons: Yusuf 25 years old, Yunus 20 years old, Mahmud 14 years old. For the head of the family 100 rubles, for the wife 50 rubles, for older sons 200 rubles, for the youngest son 90 rubles. total 640.

Their second family owned.

Head Mohammed was 30 years old, owned one horse and 2 heads of cattle. His wife Akbolek (???) 25 years old, son 1 year old, for the head of the family and his wife 200 rubles. and 150 rubles, total 350 rubles.

Kasai Batchaev is 49 years old, his wife Kolokhan is 43 years old, his son is 13 years old, his daughter is 14 years old, names are illegible. Their peasants (inaudible, young man) 15 years for him 150 rubles, Khatcha, (apparently a girl) 20 years.”

The next block of documents is devoted to statistical data on the Karachay population of the Kuban region in the second half of the 19th century. It should be noted, however, that the data for 1878 and 1886 differ greatly.

Statement on the composition of the population of the Kuban region by nationality, 1878. We present here all the nationalities in order to have a complete picture before our eyes.

1. "Russians 572799
2. Polyakov 2729
3. Armenians 6044
4. Nemtsev 4510
5. Jews 1485
6. Kalmykov 135
7. Kabardians 11631
8. Besleneevtsev 5875
9. Temirgoevtsev 3140
10. Khatukaevtsev 606
11. Egerukaevtsev 1678
12. Mamkhegov 887
13. Mokhoshevtsev 1439
14. Bzhedugov 15263
15. Abadzekhov 14660
16. Shapsugov 4983
17. Khakuchintsev 87
18. Natukhaypev 135
19. Abazintsev 9367
20. Bagovtsev 6
21. Barokayevtsev 92
22. Nagaitsev 5031
23. Karachayevtsev 19.832
24. Kumykov 19 ".

The following document (table), a comparative statement of digital data on the size of the mountain population of the Kuban region according to information from 1885 and according to new family lists compiled in August and September 1886, information on Karachay villages and auls taken from the specified statement.

The next block of documents is dedicated to the military service of the Karachais. In particular, documents and lists of Karachais who participated in the Russo-Japanese War of 1904-1905. as part of the Terek-Kuban Cavalry Regiment. As well as orders for the service of representatives of Karachay in the hundred Kuban Mountain Standing Militia.

Karachays participated in the Russo-Japanese War of 1904-1905. (lists)

From the order for the Kuban Cossack army for 1904. Karachais (and their age) enlisted in the Terek-Kuban cavalry regiment, which was formed from Caucasian volunteers to participate in Russo-Japanese War 1904-1905 In this regiment, four hundred were recruited from the Caucasians of the Terek region, and the 5th and 6th hundreds (in which the Karachais served) were from the Caucasians of the Kuban region and were called “Circassian” hundreds. We present the names as they were printed in the orders on a typewriter:

At the same time, a list is announced to the lower ranks and mountaineers enrolled as hunters (volunteers) in the 1st and 2nd hundreds of the newly formed Terek-Kuban regiment, sent to the theater of military operations in the Far East.

Punished Ataman, Lieutenant General Malama

Karachay auls and villages of the then Kuban region:

Villages of Teberdinsky:

• Uzden Osman Kipkeev 22 years old
• Uzden Adrokhman Kochkarov 28 years old
• Uzden Makhtay Botchaev 22 years old
• Batyr Arguyanov 22 years old
• Uzden Zakerya Semenov 26 years old
• Islam Baykulov 22 years old
• Abul Kochkarov 21 years old

Villages of Marinsky:

• Hadji-Murza Kochkarov 22 years old
• Adil-Girey Alchagov 23 years old
• Islam Krym-Shamkhalov 23 years old

Villages of Jazlyk:

• Uzden Ilyas Botchaev 26 years old
• Ibragim Karakotov (Karaketov?) 29 years old

Villages of Uchkulansky:

Uzdeni:

• Khozir Urusov 27 years old
• Khadikhay Aybazov 27 years old
• Elmurza Erkenov 26 years old
• Akhmat Adzhiev 24 years old
• Khadzhimurat Semenov 26 years old
• Taugeri Semenov 27 years old
• Aslan Erkenov 26 years old
• Osman Urusov 24 years old
• Yunus Adzhiev 29 years old
• Azamat-Girey Bedzhiev 24 years old
• Zulkarnay Urusov 25 years old
• Abubekir Adzhiev 20 years old
• Simple origin:
• Shamai Baycharov 26 years old
• Shaham Urusov is 23 years old

Villages of Kart-Dzhyurt:

• Uzden Bek-Murza Salpogarov 23 years old
• Uzden Davlet-Geri Hadzhichikov 21 years old
• Shogai Gadzhaev 22 years old
• Uzden Harun Urtenov 27 years old
• Uzden Khamzar Batashev 19 years old
• Uzden Kalmuk Shamanov 25 years old
• Karakez Kobaev 30 years old
• Uzden Yahya Izhaev 24 years old
• Umar Karaev 20 years old
• Uzden Shaukhal Batashev 21 years old
• Taukan Khiburtov 21 years old
• Smail Temerliev 36 years old

Villages of Kamennomostsky:

• Uzden Aslanbek Kulov 26 years old
• Ali Mamaev 25 years old

Villages of Dzhegutinsky:

• Adil-Girey Dolaev 30 years old
• Harun Kalabekov 26 years old
• Khadzhimurat Salpogarov 21 years old
• Uzden Lokman Uzdenov 22 years old
• Umar Khachirov 24 years old

Villages of Khurzuksky:

• Musos Dudov 25 years old
• Tugan Dudov 22 years old
• Shamail Dudov 22 years old
• Uzden Askerbiy Borlakov 24 years old
• Nana Tokhchukov 35 years old
• Magomet Baykulov 22 years old
• Uzden Barak Laipanov 23 years old
• Abdul-Kerim Bayramukov 22 years old
• Khorun Gaguev 23 years old
• Uzden Magomet Karokotov 24 years old
• Dzhamerbek-Eibzeev Koychuev 30 years old
• From the princes Askerbiy Kochakov 25 years

Villages of Dautsky:

• Prince Amzat Aidabulov 22 years old
• Nobleman Khadzhi-Murat Abaykhanov, 22 years old.”

Order on the Kuban Cossack Army for 1915, which talks about awarding the ranks of warrant officers to representatives of the Karachay and Kabardian military aristocracies Tugan Crimea-Shamkhalov and Berd Bekmurzovich Shardanov during a visit to Ekaterinodar by Emperor Nicholas II in 1914:

When the GOVERNMENT EMPEROR visited the mountains. Ekaterinodar, on November 24 of last year (1914), HIS IMPERIAL MAJESTY, in my opinion, was pleased to make an i.d. a junior official with special assignments under me, Berd Bek Shardanov, who does not have the rank, and a constable of the Kuban Mountain permanent police, Tugan Krymshamkhalov, as a police warrant officer. I announce the above for the troops entrusted to me. Punished Ataman General of the Infantry Babych.”

From the order for the Kuban Cossack Army for 1915 on the enrollment of Karachay Zaurbek Kasayev from the Karachay village of Khurzuk into service in the hundred of the Kuban Mountain Standing Militia. This hundred police were engaged in maintaining law and order in the Caucasian villages of the then Kuban region:

Pun. 2. From April 18 of this year, enroll Zaurbek Kasaev, a highlander from the village of Khurzuksky, into the hundred of the Kuban Mountain Permanent Militia, registered and served under the management of the Ekaterinodar department, as a 3rd category horseman.”

The next block of documents shows us the socio-economic life of Karachay and the Karachais at the beginning of the 20th century.

The article below is from Karachay Abubekir Batchaev, who served in the Ministry of Internal Affairs Russian Empire, was discovered by me in the newspaper “Kuban Regional Gazette” in No. 8 of January 11, 1914.

A. Batchaev himself was a very talented person. Already at the age of 23, he became a police bailiff in the city of Alexandropol, the third largest city in Transcaucasia. Actually, in it the author himself describes some features from the life of Karachay society at the beginning of the 20th century. He criticizes many moments in the life of the Karachais at that time. The article may seem overly critical of its people, but this is one of the opinions of the then Karachai intelligentsia, in which one feels, first of all, resentment for their own people, who deserved better:

"Karachai and Karachais

The past 1913 for the Karachais in relation to material well-being and material development is, with few exceptions, as productive as 1813. There is only one reason: the Karachai cannot, or does not want to wake up from the age-old hereditary sleep. He is an optimist by nature, he places all his hopes on the will of Allah (God), but that he himself has energy, hard work, thinking and reasoning abilities, that he himself can win his own well-being and the right to a good existence, that everything depends on himself , – the Karachay doesn’t understand this; he has everything - except practicality in life. He knows and understands that those who do not have livestock must die of hunger; he does not know other ways to exist.

For a Karachay, the old custom, “adet” (as in the text - approx. E.B.), - bringing him closer to the inhabitants of the 1st century, he fulfills it better than any law, without thinking about whether it is harmful or not. That compliance with it places the Karachais at the last stage of development among the inhabitants of the globe, the Karachais will not understand this, perhaps, for centuries. To illustrate “adet,” I will give several examples that remain in my memory: after marriage, a young man cannot, according to “adet,” show himself to his father or mother for a long time, and together with his wife, for years. The young woman does not have the right to talk with her father-in-law, mother-in-law and generally close relatives of her husband - for decades, and she is forbidden by the “adet” to pronounce her husband’s name and the names of the latter’s relatives. A Karachaika cannot say hello, speak Russian, wear a European costume, otherwise her name is “uyalmaz” (unscrupulous), if she is a thief, then he cannot steal small change, he must definitely steal as much as possible, otherwise he will be called a woman, etc. absurdity, and for female children to go to school - this is already considered a crime by the same “adet”. Isn't this wild?

What is the benefit of the fact that Karachay has a lot, even too many natural resources, such as gold, lead-silver, copper, coal, lime and other deposits, mineral water(gara). The famous Kuban “trout”, etc., the possibility of the presence of others is not excluded precious stones. And the terrain. What a rich nature, coniferous and pine forests, mountains led by Elbrus, eternal ice, lakes, waterfalls, springs like crystal, and many others, all this, if not superior, then in no way lags behind the famous resorts and demonstrated in cinema of local Switzerland. The Karachays rely on their trustees, who, not to mention anything else, could not even rent out the existing mines to any work-payment company (and the previous tenant, due to non-payment of rent money and violation of the contract, could have been refused, especially he died). To invite to the service at least one of the general Karachay trustees (with an increased salary, which will be covered by the benefits brought by him), one competent person and through him to put all these natural resources into circulation - the Karachay will not agree, how can this be? violation of “adet”, because since there is a Karachay who will satisfy the demands of the trustee by at least one percent, then it is impossible to invite an outsider to serve under “adet”. And so all this wealth given by Allah brings almost no benefit to the Karachais.

The Karachay now rejoices: glory to Allah, the schools have their teachers - Karachays, the pharmacies have their paramedics, their foremen, educated people, everything will go forward at a fast pace, and for Karachay the sun of a better life will appear. It is interesting to follow the “useful” activities of these “friends” idolized by the Karachais: “teachers”, “aesculapians” and “well-mannered elders”. With rare exceptions, their “useful” activity is depicted in this form: on a completely petty issue, instead of having a verbal conversation and getting the necessary satisfaction, the teacher sits down to write a complaint to his superiors about the foreman for this and that. Having learned about this, the foreman will not remain in debt and, in turn, writes a complaint against the teacher, or vice versa, or this happens between the paramedic and the foreman. A struggle begins, which flares up in breadth, society is divided into parties: “foremen” and “teachers”, or “paramedics”, everyone thirsts for revenge, is exclusively occupied with collecting information about the “sins” of the other side. Concerns: duty to society and authorities, education of youth, improvement of the same society, etc., all this gave way to denunciations and slander. The Karachai, on the other hand, accepts, even very well, such upbringing of his well-mannered relatives and also becomes a scoundrel. It even got to the point that, having chosen an elder today, the Karachay tomorrow writes to all institutions complaints about the alleged incorrectness of the elections and pointing out other reasons he has invented, always, invariably, asking for the cancellation of the elections; the goal is obvious: either he himself (the complainant) or his protege did not get into the sergeant-major position. I remember one teacher who started a fight with the foreman only because he (the foreman) did not want the teacher to look through all the papers in the aul board, and one of the paramedics (now living) is only engaged in renting public land plots at auction and resells to members of the same society, of course, not without benefit for himself. So this is the kind of education that teachers, paramedics, and other “well-mannered” Karachais do.

Until the Karachais begin to look at the obsolete and outdated “adet” as a binding law, until the more or less intelligent class of Karachais stops waging this pathetic, ridiculous, shameless, useless and unnecessary civil strife, until the Karachais understand that for the good of the Motherland, he is just as suitable as his confidant, that in violation of “adet” a competent non-Karachai can be trusted, until attention is paid to public education (by opening at least one general Karachay secondary educational institution), until the Karachai understands that he is going backwards, and if he steps forward, then only for the worse, until there is a consciously united Karachai society - Karachai and the Karachais will remain as morally poor as they are now for many, many years to come. With enormous wealth but a completely poor Karachay. It's a pity!

In conclusion, in order to avoid controversy, I declare that I, as a Karachai, can hardly have a preconceived opinion about the Karachais. Abubekir Batchaev".

Not only documents, but also rare books are kept in the GAKK funds. One of them is a rare book by a specialist in the agrarian history of the region, I. Goldentul, published in 1924, “Land relations in the Kuban. A short essay”, where, in particular, the author examines some aspects of the economic life of Karachay and the Karachais:

“Karachais live in the South-Eastern region in the mountains (currently separated into a separate region.) All inhabitants - 40,000; live in 10 villages; all yards – 5932; Their lands are distributed as follows: mowing, pasture and forest pastures - 137,000 des. (tithes, abbreviation). Total arable land – 4000 dessiatines. In addition, forests – 69,083 dessiatines. Per capita: arable land - 0.1 dessiatines, pastures - 3.5 dessiatines, forests - 11/2 dessiatines. In 1910 they had 657,716 heads of livestock (large and small); cattle – 125027; horses – 33758.

Livestock sold in 1910: cattle - 30,787 heads; sheep and goats - 107,552 heads. A total of 3,307,369 rubles were sold.

Private owners, uzdens and beks (nobles), numbering 126 in total, had: arable land - 4000 dessiatines; all kinds of pastures - 159,000 dess.; forests – 74035 des.

In general, this group of privileged people had more land than the entire Karachai people.

The following is interesting: before the war, a commission was appointed to resolve the continuous disputes between the Karachai people and the “masters.” After a thorough examination, the commission recognized the seizure of communal lands by the Uzdeni and Beks. When publishing the report, the reactionary editors of the Kuban Collection (a regional government body) make notes of this kind: “...But since ancient times, only the privileged made up the people, and the rest of the masses enjoyed “privileges through them”... “You can seize from an equal, but not from serfs.” "

Thus, the above documents open up new facts for the scientific community and Caucasian studies, indicating certain aspects of the life of Karachay and the Karachais in the second half of the 19th – early 20th centuries.

The work we have done can further serve as the core for collecting a wider range of documents, and publishing a full-fledged collection of archival documents on the history of Karachay and the Karachais.

(Main stages historical development Karachay)

PAST OF THE KARACHAYS. NAME "KARACHAY". EDUCATION OF KARACHI. KARACHAY TO THE KARACHAI PEOPLE. PROCESS OF ACCUMULATION MOMENTS. PAGANITY AND ISLAM. CONQUEST OF KARACHI. NAIBS (EMISSARS) OF SHAMIL IN KARACHAI.

Where and when did the Karachais come to the places they now occupy, did they occupy empty lands or find a population here, did they push this population back, exterminated it or merged with it - all these questions are easy to pose, but it is difficult to give a definite answer to even one of them.

The sources from which information can be drawn to address these issues are many and varied; the study of customs, language, psychology, physical type, archeology and history can all be valuable material. Unfortunately, little has been done in all areas to study the past of the Karachais, but we present the data we have.

The name “Karachay” is explained differently, but of course, this term is of Turkic origin and comes from two words: “kara” - black and “chai” - river, in general - “Black River”. The Karachais consider their name to come from the name of their ancestor, a certain Karch, who was distinguished by courage and intelligence, and who led the resettlement to the upper reaches of the Kuban.

They also have another version: as if the name of their tribe came from their use in former times of a plant that produced black tea and now grows in abundance in the mountains of Karachay - “Caucasian blueberries”.

The legend of the Karachais says the following about their origin. About six hundred years ago [those. around the 14th century - approx. website], a certain Karcha with four comrades - Budiyan, Nauruz, Adurhay and Tram and a bunch of their followers, moved out of Crimea. Some say the reason for the eviction is civil strife, others say the conquest of the Crimeans by some other people [In 1239, the steppe Crimea was conquered by troops Mongol Khan Batu. Since the 14th century, the Genoese and Byzantines have been fighting for southern Crimea, and in eastern Crimea the Adyghe-Abkhazians are strengthening their position - approx. website]. Karcha was distinguished by his courage and enterprise, which is why he became the leader of the emigrants. Moving east along the Black Sea coast, the immigrants first settled somewhere in Abkhazia, in an area called either Dzhemete or Inal-Kuba, but they were soon pressed by the “Turks”, and they were forced to move to the northern side of the ridge, first to Zagdan [Zagedan is a mountainous area in the west of modern Karachay-Cherkess Republic - approx. website], then to the upper reaches of B. Zelenchuk “Old Dwelling”, Arkhyz. Here they remained for quite a long time, until the Abaza people from the Kizilbek tribe began to disturb them. Then they moved to Dzheguta (Eltarkach). However, they did not have to stay here for long: an epidemic disease that appeared among neighboring tribes forced them to start wandering again. So they finally reached Baksan, or El-Jurt, where they occupied an area called “Eldzhashagan” and lived there for about 40 years.

Here they had to enter into a fight with the Kabardians, during which Karcha was forced to flee beyond Elbrus to Svaneti (according to another version, to Abkhazia), and the Karachay people were plundered and imposed tribute by the Kabardian prince Kazi [Probably the Kabardian prince Kazi Psheapshokovich, who had relatives in the neighboring principality of Beslan. Died in 1615 — approx. website]. Karcha, however, soon managed to enlist the help of the Svaneti and force the Kabardian prince Kazi to make peace and hand over the prisoners. At the same time, instead of two Karachais who died in captivity, Karcha was given two Kabardian youths - Tokhchuk and Tambi, who became the founders of two large families of Karachay.

The resettlement to the Kuban valley occurred, according to legend, as follows: a Karachay hunter named Botash was hunting with his comrades on the heights of Sadyrla (northwest of Elbrus) and accidentally ended up in the Ullu-Kama valley. This area, completely uninhabited, covered with virgin coniferous forests and rich in game, really pleased Botash. He stayed here for several days and examined the surroundings in detail. Before returning home, the hunters sowed at the site of their camp at the confluence of Ullu-Kam and Khurzuk several grains of barley from what they had in the “khazyr”, and when in next year They visited this place again and saw that the barley had produced a rich harvest.

After this, the people, seduced by Botash’s stories, moved to the Kuban valley. The first settlement was founded here on the site of modern Kart-Jurt and was named “El-Tyube”. Subsequently, Botash decided to take possession of the land that he had discovered, but was killed by the verdict of the community, and the twelve sons remaining after his death moved to Kabarda and Balkaria (where the Botashevs still live).

After some time, two of Botash’s sons returned to their community, were accepted, allocated plots of land on an equal basis with other members of the community, and in addition, each of these sons was allocated one extra plot of “kanilepin”, as blood payment. This order of land disposal confirms the opinion that the population owned the land on a communal basis and at that time did not have any class organization.

Thus, having settled in a new place and getting rid of any obligations towards the Kabardians, these independent settlers formed the first village on the right bank of the Kuban River, calling it Kart-Dzhyurt (old village) and since then these settlers among other mountain tribes became known as name "Karachay".

With the formation of this settlement, fugitives and slaves began to flock to it from Svaneti, Mingrelia, Abkhazia, Dagestan and Kabarda, sometimes with their families. The Karachais willingly accepted these newcomers into their midst, needing them for protection from the incessant attacks of the Abaza and Kabardian tribes.

As the population increased, the villages of Uchkulan and Khurzuk arose. Then more than 300 years ago [those. around the 17th century - approx. website] the villages of Duut and Jazlyk were founded in the valley of the river. Duut. These five villages are called “Old Karachay”. In addition to them, to pacify the region, the Russian government in the sixties of the last century, which determined the common space of land for Karachay on the lands added to it later by contiguity, built new villages there: on the river. R. Teberda, Kuban, Mara and Dzheguta from the villages of Old Karachay. These villages are as follows: Teberdinskoye (in 1868), Sentinskoye (in 1870), Kamennomostskoye (in 1870), Marinskoye (in 1875) and Dzhegutinskoye (in 1883), which were later called. "New" or "Small Karachay".

This area is inaccessible and deserted, surrounded by rocky mountains and overgrown with forest, with the only road along the river gorge. Kuban protected the villagers from invasion by neighboring tribes.

The settlers found here only traces of the life of a people unknown to them in the form of ruins of towers, stone dwellings, graves, churches along the river. Teberda (Synty), tombs in caves and, as legend says, wild people of “Agach-Kishi” ["Bigfoot" - approx. website] wandering through the surrounding mountain slums. They were without clothes, overgrown with hair, speechless, and carried stone axes in their hands. Are these not the remains of those people who lived in the mountains and whose stone statues still stand in the Bizhgon tract, near the station. Zelenchukskaya. The statues also depict hatchets and crosses. The last of the towers, so often found in the mountains of Chechnya, Ossetia and Pyatigorsk societies, are located near the village of Khurzuk on the high rocky ridge of “Mamiyakala” and “Goshayakh-bicheni kalasy”, i.e. Tower of the Princess "Goshiakh-Biche" in Dzheguta.

The Karachais found their Kuban gorges, as well as the Teberda gorge up to Khumara, completely free of population. The spread of the Karachais through these gorges proceeded unhindered. The mountain silence, beautifully set off by the roars of the Kuban and Teberda, was broken only by the cries of the Karachay shepherds and the lowing of their herds. Meanwhile, there was a time, and it was long before the arrival of the Karachais, that these gorges, and especially the Teberda gorges, were seething with life. Caravans from ancient Sukhum walked in a line through the Klukhor Pass, carrying Byzantine, Genoese and Georgian goods.

We find an almost complete population in the ruins between Sentami and Humara. Ruins of churches, chapels, towers built in inaccessible places, extensive cemeteries, all this is found in abundance and indicates that the population was quite dense. The architecture of the temples, reflecting the influence of Byzantium, suggests the time of their construction in the X-XI centuries. As indicated historical information, this region in the era of greatest prosperity of Georgia, in the X-XI centuries, was in the sphere of its influence and, perhaps, belonged to it; in Khumar there was a see of a Georgian bishop.

In the 10th century, during the heyday of the Abkhaz-Georgian kingdom, Christianity had already spread in the Teberda and Zelenchuk basin. The Khumarinsky, Sentinsky and Zelenchuksky temples already stood on their impregnable heights. The belonging of these temples to the 10th century was clearly confirmed by the gold coins found in the Sentinsky temple in 1908 with the image of Constantine and Basil - the Byzantine emperors, the brothers of Anna - the wife of Vladimir. This was the era greatest development Byzantine trade along the shores of the Caucasus coast.

What kind of people made up this former population and when could they have disappeared from here? Some facts suggest that these were Alans, who, as was established by the research of Prof. Miller should be considered the ancestors of modern Ossetians.

In his “Ossetian Etudes” prof. Miller gives examples of topographical names of areas west of Elbrus, including within Karachay, which are words of Iranian origin. It is possible that the ancestors of modern Ossetians, or Alans, already forced out of the western regions of their former distribution, could still partially survive in the inaccessible gorges of Karachay. A similar conclusion can be drawn from the fact that even when the Ossetians occupied their modern area of ​​distribution, the name “Alan” was still preserved in the memory of neighboring peoples and was associated with the region of the origins of the Kuban.

The appearance of Turkic peoples in the North Caucasus began in a relatively early period of our era. The Attila Huns, who overran Europe in the 5th century, were probably a people with a predominant Mongol element. Later, more pure-blooded Turks appeared one after another: Bolkars, Khazars (in the 6th century), Pechenegs, Polovtsians [Cumans/Kypchaks/Cumans are a Turkic nomadic people who came to the Black Sea steppes in the 11th century. In the 13th century, the Cumans assisted the Alans against the Mongols, but then went over to the side of the latter. By the end of the 13th century, the Cumans were defeated and assimilated by the Golden Horde - approx. website]. The latter people had already significantly reduced the area of ​​distribution of the Alans, pushing them from the plain to the mountains. In the first half of the 13th century, the North Caucasus was captured by the hordes of Genghis Khan, who made a great revolution in the political life of the mountain people.
peoples by the destruction of Christianity (the rule of the Byzantine Empire) and the invasion of the Mongols and Turks in Asia Minor and Eastern Europe. The result of this invasion was the appearance of the Nogais and Tatars of the Crimean Peninsula.

The Crimean Tatars were probably the Turkic people who began to crowd out the Adyghe tribes living near the Sea of ​​Azov and thus caused significant movements of people.

The most significant of the Adyghe tribes, the Kabardians, moved along the Caucasus ridge to the southeast and at the same time ousted the Alans from the mountains of the Western Caucasus, driving them into modern mountainous Ossetia. It itself settled in present-day Kabarda. It is possible that after the disappearance of the Iranian element from the country west of Elbrus, in some remote gorges of the sources of the Kuban, isolated remnants of the ancestors of the Ossetians could remain for some time; Thanks to this, perhaps, the name Alans remained with the population of these places almost until the end of the 18th century. In the end, these remains probably disappeared, after which the area was occupied by new newcomers of Turkic origin, the ancestors of the Karachais. It was on them that the neighboring peoples transferred the name of the former population, the memories of which were still fresh in their memory. Where these Turkic people came from is a rather obscure question.

The Crimean origin of the Karachais, which their legends hint at, has a certain degree of probability. Information about the raids of the Crimean Tatars on the North Caucasus is attested by history. As is known, in the middle of the 16th century, the Kabardian and Nogai princes, wanting to get rid of the oppression of the Crimean khans, turned to Ivan the Terrible for help. Kabardian legends preserve many episodes of the struggle of this people with Crimean Tatars and the latter's raids on Kabarda. The last of these raids took place in 1707 under Khan Kaplan-Girey, when the Tatars invaded the Pyatigorye region and even penetrated Baksan.

It is possible that during one of these campaigns some of the Crimeans ended up in the gorges of the upper Kuban and remained here. It remains to consider the question of the family relations of the Karachais and Balkars in the former. Terek region. The Balkars, who settled east of Mount Elbrus, and the Karachais constitute one and the same nationality; They have only been separated since ancient times between the spurs of mountain pastures. True, the Karachai epic is completely Ossetian; the heroes of their legends are the same sledges fighting powerful but stupid giants (emegens). The names of the Karachay Narts are modified Ossetian ones. This circumstance, however, is by no means proof of the direct contact of these two peoples or their mixing.

The epic could have been borrowed by the Karachais from the Kabardins or Balkars, who also adopted the Ossetian epic, which also spread among the Chechens and Abazas. On the contrary, Karachay legends do not mention at all any people in whom one could recognize the Ossetians and with whom the Karachays would have to encounter during their wanderings. One can therefore think that if the Karachais include a certain proportion of Ossetian blood, it is significantly less than the Balkar blood, which they adopted through cross-breeding. The last conclusion is confirmed by certain differences in physical type. According to Vyrubov’s research, among the Balkars there is a fairly significant percentage of fair-haired and gray-blue-eyed subjects, while among the Karachais they are found as isolated exceptions. Meanwhile, it is known that among all the peoples of the Caucasus, Ossetians are almost the only ones among whom blondes are observed quite often.

What ethnic elements took part in creating the physical and spiritual type of the Karachais? Legends say that during the stay of the Karachais on Arkhyz (Arkhyz is the upper reaches of B. Zelenchuk), they were joined by Khubia, the son of the Kizilbek (Abaza) prince, who later became the founder of the large family of Khubievs and Khachirovs. The surnames of the Tokhchukovs and Tambievs are undoubtedly of Kabardian origin, because These genera are also found in Kabarda. “The very etymology of very numerous surnames,” writes B. Miller, “indicates their “foreign” origin; These are, for example: Kumykovs, Kalmykovs, Nogaevs.”

We will add a few more to the above examples. Thus, the very populous surname Ebzeevs originates from Svaneti (ebze is the Karachay name for the Svaneti); the surname of the Aibazovs is of Armenian origin, the Aliyevs are of Kumyk origin, and the Urusovs, Semyonovs and Khalkechevs are of Russian origin. Regarding the last surname, the Karachais say that its ancestor is a fugitive Russian soldier - Semyon, and Khalkechev - from the Don Cossacks; The Aidobulovs are from the Malgarians. One might think that even among the surnames descended from one of the main ancestors - Nauruz, Buduyan or Adurkhai, many branches of the family tree are actually not related by blood to the main trunk and owe their origin to people from neighboring countries.

The fact is that the Karachais had a custom by which foreigners joined one of the already existing clans, and did not become the founders of new ones. This was accomplished through a symbolic act - the stranger passing under a stick, which was usually held by the oldest representatives of the clan - the recipients. The recipients also had to “go under the stick.” Such acceptance into the clan was beneficial for both the received and the receiving clan; the first immediately became a full member of an ancient and respected family, on whose help and protection he could count, and for the second it was flattering to increase the number of his members, which gave him greater strength and importance. Such foreigners, adoptees of the clan, were called “brothers from under the stick” in contrast to the brothers of the “firebrands”, i.e. blood brothers who, during the division, carried away brands from their father's hearths for new hearths. This custom went out of use only 30-40 years ago.

All these facts confirm the opinion that the Karachay people included a wide variety of ethnic elements: Adyghe (Kabardians), Kartvelian (Svanetians), Abkhazian, Iranian (Ossetians), Kumyk, etc. These successive layers largely erased the main Turkic features of the tribe and were reflected both in his physical type and in his spiritual properties.

Aliev U.D. "Karachai". Rostov-on-Don. 1927

Notes:

1. ()
2. In connection with this, the Karachays retained the word “Alan” (comrade - U.A.). For several centuries, the Alan people dominated the entire Caucasus, both along its northern and southern slopes. Collection of information about the Caucasian highlanders., vol. IV, p. II.

Speaking about the Karachais, it is necessary to keep in mind that we are also talking about the Balkars, since they are parts of the once united Alan people. And, despite the fact that currently the Karachais and Balkars are separated administratively and geographically, the common culture of these peoples remains united and indivisible.

We stop: Teberda resort and Teberda village. The Karachais live - the most ancient tribe in the Caucasus. A. SERAFIMOVICH Revelation of the mountains. 1971, p.38

ALANS – ANCESTORS OF THE KARACHAYS AND BALKARTERS (Ancient people of the Caucasus)

The Yase language is known to be born from the liver of a woman’s family, living near the Tan and the Meotian Sea. Josephus Flavius ​​"History of the Jewish War", Old Russian translation from Greek (1. p. 454)

Of the Caucasian peoples, the most western were the Kasas people, further to the east lived the Azkyashes, Abkhazians and Alans. All of them were Christians, except for the Abkhazians, all were considered Turks. Ibn Said al-Maghribi - 13th century Arab scholar

The 14th century Arab geographer Abulfeda says that to the east of the Abkhazians live Alans and Ases, who are Turks and profess the Christian religion... I think that Abulfeda’s testimony represents the result of precise knowledge and has a certain accuracy. He knew the Karachais and Balkars under the name Alans and Ases and correctly calls them Turks. To this day, the territory of Karachay has been assigned the name Alana (in the mouths of the Mingrelians), and Balkaria has the name Asa... V.ABAEV About the origin of the Karachais and Balkars. Nalchik, 1960, p.131

Alans are Turks who converted to Christianity. Nearby there is also a people of the Turkic race called Assy: they are a people of the same origin and the same religion as the Alans. Abu-l-Feda - Arabic author of the 14th century.

The Karachay Tatars or Alans live in the northern parts of the Caucasian Alps, where for the most part are engaged in cattle breeding. Khan M. About the tribes of the globe. St. Petersburg, 1864, part 3, p. 133

Alania is named Karachay on the map of the Italian author of the 17th century. Lamberti. Georgian historian geographer of the 18th century. Vakhushti placed Alania to the west of Svaneti, Alania is also placed there on the Russian map of the Georgian kingdoms of Kakheti and Kartalinia. The name “Alan” remained with the Karachais even longer. Thus, the author of the late 18th and early 19th centuries, Potocki and Klaport, when speaking about Alans, mean the Karachais. Some authors even in the 19th century called the Karachais “Alans.” E. ALEXEEVA Essays on the history of Karachay-Cherkessia. Stavropol, 1967, vol. 1, p. 116

The Alans, or as they are called - the Ases - at the turn of our era led an alliance of Sarmatian nomads who inhabited the steppes of the Volga region, Ciscaucasia, the Urals, as well as the Eastern Caspian region to the Aral Sea. E. ALEXEEVA Karachais and Balkars – ancient people Caucasus. M., 1993, p.9

The Mingrelians call the Karachai Tatars (Karachais) Alans, living on the northern slope of the Main Caucasus Range, near Elbrus at the source of the Kuban River. About a representative person, known for his strength and courage, the Mingrelians usually say - well done, like an Alan A. Tsagareli – Georgian historian-ethnographer

In terms of richness, originality and exceptional variety of objects, the Koban culture is in no way inferior to the famous so-called Hallstatt culture Western Europe, nor the less famous Luristan bronze of Western Iran... Monuments of the Koban culture covered the entire central part of the Caucasus, from the upper reaches of Zelenchuk to the Argun basin, that is, the territory of Karachay-Cherkessia, Pyatigorye, Kabardino-Balkaria, all of North Ossetia, part of South Ossetia and Checheno-Ingushetia . E. KRUPNOV Ancient history of the North Caucasus. M., 1960, p.26

The entire country, which stretches from the Caucasus to the Caspian Gates, is occupied by Alans... PROCOPIUS from Caesarea War with the Goths. M., 1950, p. 381

The Visigoths did not conquer the Hispano-Roman population, just as the various tribes of the Germans failed to do so: the Franco-Alemannics, Vandals, Quadosvebi, Turkic Alans and even the Greeks (Byzantines) in the Levant. Jose Manuel Gomez-Tabanera. Origin and formation of the peoples of Spain // Soviet ethnography. - no5. – M., 1966.

Basians in the valleys of the North Caucasus near Elbrus, they are also called Karachay-Turks and Alans. Newspaper "Caucasus" dated November 2, 1846, no. 46, Tiflis.

(Ancient Georgian sources often talk about the Basians. Previously, the Balkars were called that way.

Translated from the Karachay-Balkar language, “basian” (“biy”-prince+“as”-as+an) means “princely aces”, “noble aces”, which is confirmed by those same Georgian sources.

Tsarevich Vakhushti writes: “The Basians are the most noble of all the aces...”

According to legend, the Karachay-Balkars were once inhabited by two brothers, Basiat and Badinat.

Basiat remains in Balkaria and becomes the ancestor of the local princes (Basian), and Badinat goes to neighboring Digoria. Therefore, the Digorians remained in the memory of our people as a people related to us.

In turn, the memory of the Digor people remembers that once settlers from Assia came to Digoria, whom they still call Asson.

The above facts fit well with ancient Armenian sources, which indicate a certain people Ashtigor, and then Digor separately. The Ashtigors are most likely the same Balkar-Digor symbiosis...)

In the materials and spiritual culture of the Karachais and Balkars, elements of Alan culture can be traced - in similar forms of some things - jewelry, household items, tools; in the ornament, some motifs of the Nart epic. E. Alekseeva is a Russian scientist, Doctor of Historical Sciences.

E.N. Studenetskaya, analyzing the motif of the Karachay-Balkar ornament, concluded that the tradition of the Alan period is observed in the patterns on felt and in the gold embroidery of the Karachay-Balkars.

The contribution of historical Alans to the ethnogenesis of this or that people of the North Caucasus still requires a comprehensive scientific assessment, but for both the Karachais and the Balkars of our days there is no doubt that the Alans are their glorious ancestors. V. KOVALEVSKAYA Caucasus and Alans. M., 1984, p.7

Almost all Alans are tall and handsome, with moderately blond hair, they are scary with the restrained menacing look of their eyes, they are very mobile due to the lightness of their weapons and in everything they are similar to the Huns (respectively, the Turk is the author), only with a softer and more cultural way of life. Ammianus MARCELLINUS History. XXXI, 221. Kyiv, 1906-1908

At the foot of the Caucasus in the north there live several more peoples, the so-called Karachais. I was very surprised that the Karachais, among so many barbaric languages ​​spoken by the peoples around them, could preserve the Turkic language so purely; but when I read from Kedrin that just with north side The Huns, from whom the Turks descend, came out of the Caucasus, then I guessed that these Karachais were the tribe of the Huns, from which the Turks emerged, and that for this reason they still preserved their ancient language. A. LAMBERTI Description of Colchis, now called Mingrelia, 1654.

The Karachais have their own language, their own writing. As for religion, neglecting all other aspects of religion, for they have their own cults and rituals... Their women are beautiful and kind-hearted. John de GALONIFONTIBUS Archbishop of the Persian city of Sultaniya (Book “Knowledge of the World”, 1404), Information about the peoples of the Caucasus, Baku, Elm Publishing House, 1980, pp. 17-18

Since ancient times, Karachay have lived at the very tops of the Kuban on the passage to Svaneti, which the Byzantines in the 6th century. Karachays were called Koruchon and Khoruchon by name. P. BUTKOV Journal. “Bulletin of Europe”, 1822, November-December, p.202

The system of transhumance sheep breeding, which arose in the mountains of the Central Caucasus in the middle of the 3rd millennium BC, was widely developed both among the Alans in the Middle Ages and among the Karachais at the present time. E. Krupnov is a Russian scientist, Doctor of Historical Sciences.

The breed of Karachay cattle is called mountain. According to specialists - livestock breeders, referred to by E.I. Krupnov, a high-mountain breed of cattle belongs to the ancient, indigenous ones. "Ancient and medieval history Karachay-Cherkessia"

At the end of IX-beg. X centuries Alans become a major military-political force in the south-east of Europe. In the western part of Alanya, in the gorge of the rivers B. Zelenchuk, Kuban and Teberda, the best work of ancient architecture in the Caucasus is being erected - three Zelenchuk, Shoan and Sentinsky temples. These monumental three-apse churches with remains of fresco painting date back to the 10th century and are the oldest monuments of Christian architecture on the territory of the RSFSR. V. Kuznetsov – Russian scientist, Doctor of Historical Sciences

Wooden utensils of the Karachais - bowls, scoops, spoons, spools of thread, rollers for linen - were decorated with carved ornaments. In some details of the ornament (teeth, triangles, spirals, interpretation of animals, in particular rams), the traditions of the Koban culture can be traced. The custom of depicting animals (goats and rams) on the handles of wooden bowls, observed among the Karachais, indicates the preservation of Sarmatian-Alanian traditions, since zoomorphic handles are considered a sign of Sarmatian-Alanian dishes. "Ancient and medieval history of Karachay-Cherkessia"

LOYALTY, BEAUTY, BRAVENESS, AGILITY, HONESTY, WORK

Karachais are the most beautiful people in the world. Jean CHARDIN “Caucasian Messenger”, Tiflis, no9-10 1900., p.22

I know the Karachais from the Stavropol Territory. Labor comes first for them. Mikhail Gorbachev - the first and last president USSR

The peoples of the right flank, knowing the belligerence of the Karachais and their fiery character, are afraid to touch them and live peacefully with them. I. ZABUDSKY Military-strategic review of the Russian Empire. Stavropol province. St. Petersburg, 1851, vol. 16, part 1, p. 132

Karachay is a neutral people living at the foot of Elbrus, distinguished by its loyalty, beauty and courage. L. TOLSTOY Complete Works. Anniversary edition, M., vol. 46, p. 184

Karachays led by Islam-Kerim-Shovkhali accompanied the expedition. They stood excellently in the saddle and rode their horses bravely, not only dashingly, but also with grace; they are very dexterous and excellent marksmen.

These people are distinguished by excellent posture, expressive facial features, beautiful appearance and flexibility of the figure. I noticed that in this regard, no other nation is similar to the Hungarians like the Karachais and Dugurs (Digorians - author)...

Polygamy is permitted, but they rarely have more than one wife. They have a reputation for being good husbands and good fathers. Moreover, they should not be considered as semi-barbarians: they show quite a lot of intelligence, easily perceive arts brought from outside, and it seems difficult to hit them with anything. Jean-Charles de BESS Adygs, Balkars and Karachais in the news of European authors. Nalchik, 1974, p.333-334

Karachais belong to the most beautiful inhabitants of the Caucasus. They are well built and have delicate facial features, which are further enhanced by large black eyes and white skin. Among them there are absolutely no wide, flat faces and deep-set, slanted eyes, like those of the Nogais, which would prove mixing with the Mongol tribes.

Usually they take only one wife, some, however, have two or three, with whom they live very peacefully and with whom, in contrast to other mountain people, they treat very humanely and carefully, so that they have a wife, like the Europeans, a friend, not a servant to her husband...

If someone disgraces a girl or a married woman and this becomes known in the village, the residents gather at the mosque, where the criminal is also brought. The elders try him, and the verdict is usually that he is expelled from the country with the strictest orders never to appear in Karachay again unless he wants to risk his life...

The Karachais are not as partial to robbery as their neighbors - the Circassians and Abazas; you can rarely even hear the words “robbery” and “deception” among them. They are very hardworking and are mainly engaged in agriculture... Treason is an unheard of crime among them, the name of which they barely know; and if anyone is guilty of this or they have a stranger as a spy, then all the inhabitants arm themselves to capture him, and he has to atone for his crime by death.

In general, we can rightfully say that they are the most cultured people of the Caucasus and that in terms of gentleness of morals they surpass all their neighbors... Heinrich-Julius KLAPROT Circassians, Balkars and Karachais in the news of European authors of the 13th-19th centuries. Nalchik, 1974. p.247-251

The Karachais are a free, brave, hardworking people, excellent rifle shooters... Nature itself, with its beauties and horrors, elevates the spirit of these mountaineers, inspires a love of glory, contempt for life, and gives rise to the noblest passions... A. YAKUBOVICH “Northern Bee”, 1825. no138

The Karachais, living on the heights near Elbrus, although a small people, are brave, having the Trans-Kubans as enemies on the right side, Kabarda on the left, they have never been defeated and their independence instills even more fear in their neighbors...

In general, Karachais differ from other highlanders in the neatness of their clothes, cleanliness home life, courtesy in treatment and faithfulness to the given word. The men are of average height and slender, white-faced and mostly with blue, sparkling eyes; the female sex in particular is beautiful. V. SHEVTSOV Journal. “Moskvityanin”, M., 1855, nono23,24, books 1 and 2, p.5

Karachais are generally talkative people, who love to chat about different subjects, mainly about antiquity; in particular, they are great hunters of legends about the past of their homeland, hunters of stories about heroes, about Nart heroes or about the huge and ugliest emegens, giant monsters who possessed supernatural strength. M. ALEINIKOV Collection of materials for describing the localities and tribes of the Caucasus, issue 3, Tiflis, 1883, p. 138

...Respect for elders is the basic law of the Karachay moral code... The position of women in Karachay is much better than that of other highlanders. V. TEPTSEV Collection of materials for describing the areas and tribes of the Caucasus. Tiflis, 1892, vol.XIV, p.96,107

Before leaving Karachay, before separation, perhaps for a long time, I so wanted to bow to him internally. At the foot of Elbrus I felt all the greatness of the sensitive soul of the Karachay people. S. Ochapovsky - Russian scientist-doctor

In the upper reaches of the Kuban, almost at the foot of Elbrus, in places inaccessible, lived a brave and courageous people, who at the beginning of the 19th century were considered beyond our control; over time, our influence in Karachay weakened and the dependence of the mountaineers was forgotten. V. TOLSTOY History of the Khoper Regiment of the Kuban Cossack army, Tiflis, 1900, p.205

When the Kabardian predators, Circassians and others found shelter in Karachay in significant numbers, the Russians were forced to conquer Karachay. P. KOVALEVSKY Journal. "Marxist Historian", vol. 1-2, M., 1932, p. 145

The Karachais, superior to all other mountaineers, have invaluable qualities for mountain hunting. Sharp vision, amazing resourcefulness, the ability to navigate even in fog... They are all walkers, or, more precisely, Lazuns - both old and small... Everyone knows the notorious dexterity and fearlessness of the Swiss chamois hunters, but you can’t compare them with the Karachais..., the Karachai beats for sure, he won’t shoot in any other place than at random, or in vain. A.ATR Jour. "Hunting". M., 1883, p.34

The Karachais are brave and tireless riders; in the art of riding on the steep mountain slopes and rocky gorges of their homeland, they surpass even the neighboring Kabardians, who were considered the best riders in the Caucasus. V. NOVITSKY In the Caucasus mountains. St. Petersburg, 1903, v. 39, issue. IV p.95

Under the influence of such heroes as Karcha and Kamgut, the Karachais became known as the most honest of all mountain tribes. The basic law of their moral code is respect for elders and submission to them.

Despite the fact that the Karachays are ardent admirers of Islam, polygamy is almost absent among them. The position of women is better than that of other mountaineers, and girls enjoy freedom...

Hard work everywhere meets with honor and respect in society, and laziness - censure and contempt, which is publicly expressed by elders. This is a kind of punishment and a stigma of shame for the guilty. No girl will marry someone despised by elders. Under the dominance of such a view, the Karachais are an extremely sober people, which is greatly facilitated by the mullahs who lead an exemplary life. These mountaineers do not manifest in sharp forms that warlike ardor, those desperate predatory impulses that are characteristic of many other Caucasian nationalities. G. RUKAVISHNIKOV. Newspaper "Caucasus", 1901, no109

The Karachais are full of inner nobility, concentrated restraint... They are beautiful, strong people grazing their herds on the slopes of alpine meadows, able to see and observe, compare and evaluate. N.ASEEV Newspaper “Red Karachay”, 1937, July 24

And that the Karachais will never offend women, according to folk traditions, this is beyond any doubt. K. KHETAGUROV Collected works, vol. 3 M., publishing house " Fiction", 1974, p. 144

The friendliness and hospitality of the Karachais is famous not only among the peoples of the North Caucasus, but also among the Svanetians and Abkhazians, with whom the Karachais are in constant relations. Their sociability and curiosity are also characteristic features... It should be noted the significant unity of the Karachais and their interest in public affairs. I. SHCHUKIN Journal. "Russian Anthropological Journal", 1913, no1-2, p.66

At the very top of the Kuban River, near the largest mountain, called Elbrus, there lives a people called Karachais, who are kinder than other mountain peoples. Report of Chief General GUDOVICH to Catherine II, November 7, 1791, “Caucasian Collection”, vol. XVIII, Tbilisi, 1897, p.428

The Karachais were known as the most honest of all mountain tribes. V. TEPTSOV SMOMPK, v. XIV, Tiflis, 1897, p.95

Karachais are one of the most beautiful tribes of the Caucasus. Being tall, they are broad-shouldered and have very well-developed muscles; facial features are small, but correct; skin color is white and ruddy; hair of different shades; beautiful teeth; thinness; flexible and slender figure with the gracefulness of movements characteristic of mountaineers...

Among the Karachais, neither that warlike ardor nor those desperate predatory impulses that are characteristic of many other Caucasian nationalities manifest themselves in sharp forms. G.RUKAVISHNIKOV Picturesque Russia. M., 1901, no35. p.463

Old people in Karachay are generally respected. V. SOSYEV SMOMPC, v. 43. Tiflis, 1913, p.50

Among the Karachais, as among other peoples, a guest is considered a sacred and inviolable person, even if he was in hostile relations with the host. V. SOSYEV SMOMPC, v. 43. Tiflis, 1913, p.55

Karachays are distinguished by remarkable health and longevity. B. MILLER Ethnographic review. M., 1899, no1. p.391

The Karachay people are remarkably beautiful, different good health..., capable of great and long work. F.GROVE Cold Caucasus, St. Petersburg, 1879, p.128

This people (Karachais) are remarkable in many cases; his good nature and good character, the complete absence of hatred and suspicion in him - should be fully appreciated by the traveler. What deserves even more admiration is the complete absence of this northern people theft and different types violence and cruelty, especially in comparison with the tribes living on the southern side of the chain of the Caucasus mountains.

Thus, I must conclude that they are a completely peaceful people and remarkably honest... F.GROVE Cold Caucasus, St. Petersburg, 1879, p.166

Throughout the entire area inhabited by the Taulu and Karachai tribes, in the summer cattle walk almost unattended and no one will ever touch them here. The population of these tribes is distinguished by remarkable honesty. M.KIPIAN From Kazbek to Elbrus. Vladikavkaz, 1884, p. 17

The beauty and wealth of Karachay nature cannot be described; this is the work of great poets and scientists. K. KHETAGUROV Journal. “North”, St. Petersburg, 1892, no24, p.15

Among all the mountaineers, the Karachais are the most willing to study and start schools, understanding the practical benefits of knowledge. M.B. Zhur. “Russian Thought”, M., 1904, no5-7, p.54

The Karachais both love and know how to speak, and when they speak, their speech flows in an uncontrollable stream and is accompanied by gestures; this oratorical ability is equally inherent in women, girls, and boys. N. KIRICHENKO Russian-Karachai dictionary. Aul Mansurovskoe, 1897, manuscript, p.24

The Karachais are brave and tireless riders; they surpass even the neighboring Kabardians, who are considered the best riders in the Caucasus, in the art of riding on the steep mountain slopes and rocky gorges of their homeland. V. NOVITSKY “News of the Russian Geographical Society”, vol. 43, v. II, St. Petersburg, 1903, p. 95

Karachay is fertile soil, pure, untouched, in our schools Little Russians will not learn to speak the Great Russian dialect fluently after 5 years, but here in Karachay, in 2-3 years, what amazing results... M. ANDREEVICH From Teberda. Kuban region, 1912, no180

The Karachais are neither Circassians nor Abazins. Those were screwed, trained, learned to walk a line in front of their older brother, but these were not, no matter how much they were dragged through prisons and exiles, no matter how much they were beaten to the punch, they did not give up, they respect their honor and remember themselves, others, by the way, too: if You treat him with respect, he will break into pieces for you, even if you were even a hundred times Russian, I love them, devils, around them I begin to feel like a human being. V.MAKSIMOV Collected Works, M., 1992, vol.5, p.160

Yu.N. Libedinsky really fell in love with the Karachays - they are simple-minded, damn hard-working and friendly people. “With them, they can breathe easily,” said Yuri Nikolaevich. Ivan Egorov (Chilim) – Russian Soviet journalist

The vaunted Georgia and the glorious Kabarda are not worthy of the amazing folk customs of Karachay. A. Dumas is a French writer.

Hospitality, cordiality, hard work, honesty are the distinctive features of the Karachais. Georgiy Dimitrov is a Bulgarian party and statesman.

From their midst came the famous Kilar (Khachirov), who in 1829, during the expedition of General Emanuel with members of the Academy of Sciences Lenz, Kupfer K. Meyer and Menetrier, was the first to climb to the top of Elbrus. G. Radde - Russian scientist-doctor, publicist

The Karachay people are remarkably beautiful, have good health, and are capable of great and long work. Florence Grove - English writer

ALAN LAMB, MILK, AIRAN AND KEFIR. KARACHAY BREED OF HORSE

The homeland of kefir fungus is the foot of Elbrus. From here he began to wander around the world in 1867, gradually losing his strength. Requests to send Caucasian kefir fungi come to Rostov even from America. Karachay kefir will become world famous in the future, provided that a kefir grain factory is created in some village, for example, Khurzuk. A. VYAZIGIN Newspaper “Soviet South”, 1924, no244

They (Karachais) are excellent shepherds, milkers, they know where, how and when to fatten a ram, a horse, etc.

I studied the dairy business at different times in England, Holland, Denmark and Holstein and I can say that only among the farmers of Somerset Shire in the south of England - this homeland of lovely English cheddars - I also liked the milk for its sweetness and aromaticity, but it was far from the taste of Karachai milk. A. KIRSH Newspaper “Kuban Regional Gazette”, 1883, no44

During my travels, I often spent the night on the Karachai koshes and feasted on shish kebab, which the shepherds treated us to with patriarchal cordiality. Karachay lamb is tastier than our best veal and has some special aroma, probably from mountain herbs, among which there are many fragrant flowers. I managed to meet many Karachais, and I studied this kind and humble people with curiosity...

The Karachais are warlike and well armed, but they were hardly ever distinguished by special predatory behavior, like the Kuban people. There are a lot of fair-haired people between them blue eyes, with a profuse beard and facial features very similar to the types of men in Central Russia. G.PHILIPSON Jour. "Russian Archive", 1883, vol. 3, p. 167.

The Karachays have preserved the best features of their ancestors, who were distinguished by hospitality, goodwill, and hard work. Engaged exclusively in cattle breeding, Karachay livestock breeders developed a breed of fat-tailed sheep, the meat of which has a unique aroma and is considered the best. G.ADAMYAN, N.ADAMYAN Valley of Health. Stavropol, 1983, p.8

The Karachai ayran, which has long been known in the Caucasus, can only be had in Teberda and villages inhabited by Karachais. Local doctors recommend treating gastrointestinal diseases with ayran... For Karachays, ayran is the main food product; many families eat it exclusively. K.VASILIEV Bulletin of Public Veterinary Medicine, 1907, no16, p.564

Irina Sakharova graduated from the dairy school in 1906 and was sent by the All-Russian Society of Doctors to Karachay-Cherkessia in order to find out from the Karachais the secret of making kefir. But no one wanted to give out the recipe for the drink to a foreign land... One day, on the way, five masked horsemen caught up with her and forcibly took her away. This “bride kidnapping” occurred on behalf of Prince Bekmurza Baichorov, who fell in love with beautiful girl. The case went to court. Irina forgave the accused and, in compensation for moral damage, asked for a recipe for making kefir. The request was granted. Since 1908, the invigorating, healthy drink has been widely sold in Moscow... G. RÖHLER Newspaper "Freie Welt". Berlin, 1987, no8, p.53

We must not forget that Karachay has been producing wonderful “lactobacillin” yogurt “airan” since ancient times; we must not forget that Karachay is considered the birthplace of kefir and kefir milk. Only here you can buy dried kefir grains that look like coarse grains (“gypy” in Karachay). German scientists also consider Karachay the birthplace of this fungus... A.TARASOV Journal. “North Caucasus Region”, Rostov-on-Don, 1925, no9, p.84

Prices for livestock at the Kislovodsk and Pyatigorsk bazaars depended on the amount of cattle brought by the Karachais for sale. N. Ivanenkov – Russian historian and Caucasus specialist

Karachay lambs are known throughout the Caucasus for their special tender and delicious meat. In this case, Karachay can compete even with famous island White, who was also famous for his lamb, the meat of which is the pride of the royal table in England. V. Potto is a Russian military historian.

In the Parisian restaurant “Véri”, meat prepared from young Karachay lamb was in great demand. Bulwer Lytton "Palham, or the Adventures of a Gentleman"

The Karachays breed horses of an excellent breed, among them there are those that would cost about two thousand francs in Europe. Jean-Charles de Besse - Hungarian ethnographer, was a member of the expedition to climb Elbrus in 1829.

I am glad that in my later years I found wonderful friends in Karachay, the country of Alanian temples and Cyclopean caves. In the homeland of the epic “Narts”, which seems to me the most amazing of epics, not like any of the world’s legends, and distantly related to Homer’s “Odyssey”. Plunging into this depth, you believe in the existence of extraterrestrial life and look completely differently at the constellations standing high in the clear sky of ancient Arkhyz... Mikhail Isakovich Sinelnikov. From the book “Beyond the Distance of Bad Weather.” Moscow, Natalis publishing house, 2006.

Traveling around Karachay, working on the transcription of the gigantic epic “Narts”, I realized that the reserved, hidden soul of the Turkic world miraculously survived in the Elbrus region. And it seems that here the Karachais and Balkars have preserved some secret knowledge, inherited from their ancestors and important for humanity. Mikhail Isakovich Sinelnikov - poet. Newspaper "Express Mail", No. 12, March 18, 2009.

More than 25 thousand Karachais and Balkars were called to the front. Fifteen thousand of them were awarded high military awards. 35 soldiers and officers from Karachay and Balkaria were nominated for the title of Hero of the Soviet Union. 13 of them were awarded a high military rank:

1. Badakhov Khamzat Ibraevich

2. Baysultanov Alim Yusufovich

3. Bidzhiev Soltan-Hamit Lokmanovich

4. Bogatyrev Harun Umarovich

5. Barkhozov Asker Khabatovich

6. Golaev Janibek Nanakovich

7. Izhaev Abdulla Makhaevich

8. Karaketov Yunus Kekkezovich

9. Kasaev Osman Mussaevich

10. Uzdenov Dugerbiy Tanaevich

11. Ummaev Mukhazhir Magomedovich

12. Khairkizov Kichibatyr Alimurzaevich

13. Chochuev Harun Adameevich

21 soldiers and officers from among the Karachais and Balkars nominated for the title of Hero of the Soviet Union, due to the fact that they belonged to a repressed people, have not yet received their well-deserved title..." Plus, it must be taken into account that the vast majority of Karachais and Balkars participated in the war until 1943-44, i.e. until its middle, and after the eviction they were removed from the fronts and deported to Asia. It is clear that representatives of the deported peoples were deprived of well-deserved awards. Osman Kasaev, the legendary partisan commander in Belarus, died in 1944 year, and to whom there is a monument in Mogilev, was nominated for the title of Hero five times, but he was awarded it only posthumously, in 1965. Dugerbiy Uzdenov was awarded this title (more precisely, the title of Hero of Russia) only in 1995! Most heroes after deportation and did not see our awards. Taking this into account, as well as the ratio of the number of our people and the period of participation in the Second World War, we specifically overtook the Ossetians (who, if I’m not mistaken, had about 50 heroes, but the number of people then was 4 times larger than ours, in the war Ossetians took part until the end and were not subjected to repression).

For general information, I will provide a few more quotes on this topic:

Comrades Karachais! It's been two years since our country leads the Great Patriotic War against the brutal hordes of fascist Germany... Hand in hand with the great Russian people, the sons of Soviet Karachay are fighting for their homeland. Brave mountaineers do not spare their lives in fierce battles, knowing that they are going into battle for a just cause. “From the appeal of the leadership of the Stavropol Territory to the workers of Karachay”

The patriotism of the Karachays was clearly manifested during the period of restoration of the economy destroyed by the war. Suffice it to say that already in the middle of 1943, i.e. five months after the liberation of Karachay, the region's livestock farms were restored by 99.1%... “Karachais: eviction and return”

Three months after the liberation of Stavropol, the first secretary of the district committee of the CPSU (b) M. Suslov informed I. Stalin: “The workers of Stavropol ... and Karachay, as a sign of ardent love for their homeland, the valiant liberator - the Red Army and boundless devotion to you, all their lives, all They devote their strength to the great holy cause of liberating their beloved homeland from foreign enslavers.” "Stavropolskaya Pravda"

Many Karachais actively fought against the fascists as part of partisan detachments in the occupied territories... Only on the territory of Belarus there were 10 partisan detachments created and led by commanders - Karachais. "Essays on the history of Karachay-Cherkessia"

Historical truth has triumphed regarding the unjustly repressed Karachay people. I'm with great pleasure received the news that the President of the Russian Federation B.N. Yeltsin recently awarded the title of Hero of Russia to the unjustly offended natives of Karachay-Cherkessia. Hero Russian Federation Harun Chochuev and other partisans and liberator soldiers are especially honored in my country - Slovakia Roman Paldan – Slovak statesman

The material was sent to "Turkist" by our friend

Denislam Khubiev, for which special thanks to him!