Kumyks of Dagestan. Magomed Atabaev Kumyki. History, culture, traditions. Eastern Caucasus. Kumyks

Johann Blaramberg

Topographical, statistical, ethnographic and military description of the Caucasus

EASTERN CAUCASUS. KUMYKS

The origin of the Kumyks and a brief summary of the history of this people

There is no single point of view on the origin of the Kumyks. According to the scientist Klaproth, they are the descendants of the Khazars, so famous in medieval historical chronicles; One of the Kumyk tribes is still called “Shezars”. According to other scientists, the Kumyks are Tatars who settled in the Caucasus long ago and transformed into a powerful tribe called “Kumyks” and “Kazi-Kumyks” (we will talk about these latter later).

When the famous Tamerlane appeared, the Kumyks submitted to this conqueror, like the Mam-Kat tribes, as Sheref-ad-din says, speaking about Tamerlane’s last campaign against Khan Tokhtamysh. From this we can conclude that the Kumyks who acted on the side of Tamerlane may have been descendants of the Kipchaks or one of the tribes of the Golden Horde. Ptolemy mentions the Kama people, or Kamaks, who lived in the places where the Kumyks are now settled.

Modern Kumyks speak a Turkic dialect, which differs from the dialect of the Nogais; For a long time they have been professing Sunni Islam and, although in morals, customs, and clothing they are similar to the highlanders, as a result of mixing with them, they consider themselves Tatars by origin.

The first contacts of Russia with the Kumyk rulers date back to 1614; the archives mention a certificate of fidelity dating back to this year, sent by Tsar Mikhail Fedorovich to the Kumyk Khan Giray and his brothers; The following year another document is dated, containing information about the subordination of the Kumyks to Russia. In any case, it can be assumed that even before this time, some Kumyk tribes were already dependent on Russia, in particular in 1594, when during the reign of Fyodor Ioannovich a city was founded near Koisu, as well as in 1604, when under Boris Godunov fortresses on the Sunzha, in Enderi and in the vicinity of Tarka.

In the same year, the Kumyks rebelled and, uniting with the Circassians and Lezgins of Dagestan, forced the valiant commander Buturlin to retreat beyond the Terek and leave the above-mentioned fortresses. Nevertheless, the Kumyks continued to maintain friendly relations with Russia until 1722, when Peter I undertook a campaign in Persia; then the Kumyks rebelled again, they attacked the Russians, but were defeated and punished for their betrayal by the plunder of the settlement of Enderi, which then numbered up to three thousand houses. From that time on, the Kumyks were loyal to our government and were calm and submissive all the time.

The territory of the Kumyks is located between the Terek, Aksai, Koysu rivers and the Caspian Sea, which is its eastern border. To the north it is separated from the Kizlyar region by swamps in the lower reaches of the Terek; in the west it is located on both banks of the lower Aksai up to the Amir-Adzhi-Yurt fortress, located on the right bank of the Terek; in the south it borders with Dagestan and the areas occupied by the Salatavs, Aukhovs and Kachkalyks. The southern branch of the Sulak River, called “Kuru-Koisu” (Dry Koisu), separates the Kumyks from the territory of the Tarkian Shamkhals.

The greatest extent of the Kumyk territory from west to east, from the Amir-Adzhi-Yurt fortress to Cape Agrakhan, is 120 versts; from north to south, from the ancient Terek (meaning the old riverbed) to Sulak - 60 versts, which is a total area of ​​7200 square versts.

Once Gudermes was the western border of the Kumyk territory; it flows into the Sunzha fifteen miles above its confluence with the Terek. But when the Chechens descended from their mountains, the Kumyk khans settled some of them on their territory at the foot of the spurs of the Caucasus, between Sunzha and Aksai. The Chechens who settled there under certain conditions began to be called Kachkalyks (six villages). Then, with the arrival of new tribesmen, their numbers increased, and although the Kumyk khans still consider them their vassals, in fact, the Kachkalyks, later taking advantage of the weakening of the Kumyk khans, regained their independence. Thus, the entire territory between Gudermes and the Amir-Adzhi-Yurt fortress can be considered as an integral part of the territory occupied by Chechen tribes.

Rivers, territory and soil quality

The territory of the Kumyks is irrigated by the following rivers: Aksai (White Water), both banks of the Aksai belong to the Kumyks from the old settlement of Aksai to the confluence of the Aksai and the Terek. The Yamansu and Yaraksu streams flow into Aksai. The small river Kasma, or Aktash, crosses the central part of the territory of the Kumyks; it flows from the Lezgin mountains, from the Salatav ledge, and at the foot of the Khana-Kaitau and Saukh-Bolak mountains many small streams flow into it; when it flows into the Caspian Sea, it is lost in the swamps. Left bank of Koi-su (Ram Water) ( Koyun - ram, su - water (Turk.) ) from the settlement of Chir-Yurt also belongs to the Kumyks. Sulak and Agrakhan - two branches of the Koisu - are rich in fish; significant catches are recorded here.

The territory of the Kumyks consists mainly of vast plains, turning into swamps closer to the Caspian Sea; the southern part is mountainous, representing spurs of the Lezgin and Dagestan mountains, known here as the “Tavlinsky Mountains”. The valleys and plains serve as pastures for numerous herds; villages are located near rivers. The soils of this region are considered the most fertile in the entire North Caucasus. The climate here is warmer than in other areas located at the same latitude; grapes ripen well in gardens, in the forests there are many kinds of wild fruit trees, etc. finally, rice is cultivated in the fields. Both banks of Koisu are covered with forest.

The lowlands at the mouth of this river are overgrown with reeds, but there are also rich pastures, which in general abound in this region, as well as lands suitable for agriculture.

Kumyks are divided into three tribal groups: Aksai Kumyks, Andreevsky and Kostek Kumyks. In addition to the Kumyks themselves, Nogais also live there. The Kumyks live sedentary lives, the Nogais lead a nomadic life, and all their wealth consists of numerous herds of sheep. To pay taxes to their masters, the Kumyk khans, the Nogais obtain the money necessary for this by selling sheep and wool; in addition, as tribute they give annually 2-3 sheep from every hundred. These Nogais represent the remnants of the Greater and Lesser Hordes of the Nogais, which we have already spoken about above and will speak about later.

There are also many Armenians engaged in trade and Georgians living in the territory of the Kumyks.

The main settlement of the Aksai Kumyks is Aksai, numbering 800 houses, it is located on the right bank of the river of the same name, 20 versts from the Terek and 70 versts from Kizlyar. The territory of the Aksai settlement belongs to five ruling families of the same clan, their names: Alibekovs, Akhmatkhankaplanovs, Eldarovs, Utsmievs and Arslanbekovs. The last family is the most ancient and once owned a small state unit of the Kachkalyks, which later became independent. Many Chechens and other highlanders come to the Aksai settlement to conduct trade business. The dwellings of the khans were once surrounded by stone walls with towers and were adapted for stubborn defense. Opposite Aksai on the left bank of the river is the Tash-Kichu fortress.

The main settlement of the Andreevsky Kumyks is Enderi, or Andreevka, a large village of 1,500 houses, 30 versts from Aksay and 90 versts from Kizlyar, located on the right bank of the Aktash in the place where it flows down from the mountains. This place is very picturesque, there are several mosques built of stone; The houses of the khans are also built of stone, they are surrounded by stone walls with towers for defense. The location of this village is very convenient: it is located between the Aktash River and its two tributaries - the Achi and Chumli rivers. Endery, one might say, closes the mountain pass. In the vicinity of this village there are also several convenient places that were used to build the Vnezapnaya fortress northwest of Enderi on the left bank of the Aktash. This fortress is of great importance because it guards the exit from the mountains and inspires respect among the Circassians.

The most powerful khan families in Enderi are the Kazanalipovs, Aidemirovs, Temirovs, Alishevs, and Murtazali-Adzhievs. The origin of the village of Andreevka (Enderi) is described as follows. After the collapse of Ermak's Cossack army, a significant part of the Cossacks, united by Ataman Andreev, took refuge in the Caspian Sea, where they took up piracy. Later, this ataman Andreev with three hundred Cossacks discovered the remains of an ancient fortified city; He stayed there with his comrades, strengthened the means of defense, and with his stay there gave the name to the settlement - Andreevka (Enderi). In vain did the Kumyks and mountaineers try to drive them out of there; the Cossacks stayed there until 1569, until, by decree of Tsar Ivan Vasilyevich the Terrible, they were transferred to the Terek, where their descendants, called the Greben Cossacks, still live.

It is still possible to find the remains of an earthen fortress opposite the village of Enderi on the left bank of the Aktash as it emerges from the mountains - this indicates that the advantageous position of this place was noticed by those who once occupied it.

Before the Russian conquest, the village of Enderi was the main market for the sale of prisoners of war, whom the mountaineers brought there. We will return to this trade in a separate section.

Kosteki, or Kostyukovka, is the main settlement of the region with the same name; this is a large village of 650 houses, located on the left bank of the Koisu River, which abounds here with all kinds of fish; Even Kizlyar herring (Shamakhi) is found here.

The Kumyk khans of the Alishev family, who own the area, receive the largest income from fishing, which is mainly leased to Armenians and Russian traders. Sulphurous thermal waters were found not far from the village of Kosteki. Dozens of different springs have been spotted on Kumyk territory.

Kazi-Yurt is located on the left bank of the Koysu, where the river begins to branch. This village serves as a transit point on the way from Kizlyar to Tarki.

Chir-Yurt is located on the right bank of the Koysu, it is located on the ledge that the river forms as it turns to the west; Chir-Yurt is a transit point on the way from Enderi to Tarki.

The Amir-Adji-Yurt fortress stands on the right bank of the Terek and is the westernmost point of the border of this territory.

Population

Here is the population of these three areas: Aksai settlement - 8 thousand souls; Enderi settlement - 28 thousand souls; Kosteki settlement - 2 thousand 800 souls.

Total: 38 thousand 800 souls, which can field 4 thousand 500 armed infantry.

Ethnographic details

The Kumyk rulers occupy a place immediately behind the Kabardian ones and, with the exception of these latter, are the most prominent in the Caucasus. The Persian Shahs and Russian Tsars once chose the shamkhals of Tarki among them, and the Aksayev khans still maintain family ties with the Tarki shamkhals and the khans of Avaria.

The entire territory of this region, without exception, is the property of the families of the Kumyk khans. These khans have their own peasants who have passed on to them by inheritance, but they do not dare to sell them, but annually receive a cartload of wood from each family and worker for one day during sowing, harvesting and haymaking; other than this, peasants do not pay any tax. Uzdeni, who have subjects, consider themselves subordinate to the khan, on whose territory they live, but nevertheless they do not pay any rent, just like the peasants.

Peasants have the right to leave one owner in order to come under the protection of another. It follows that the richest khan is the one who has a large territory and a larger number of peasants. Uzdeni and peasants are obliged to accompany their khan during predatory campaigns and to war.

Kumyk khans can marry the daughters of uzdens and even the daughters of their subjects, but in this case their children have no right of inheritance. Khan's daughters marry only khans. They also have a custom of kalym, following the example of other mountain peoples. The most revered khans have 2-3 wives, but the law allows you to have up to 7 wives.

All Kumyks are Muslims of the teachings of Omar (Sunnis). The clergy enjoys special respect among them, especially from the people; it is represented by two groups - the Qadis (there are only three of them) and the mullahs. The Qadiyas receive annually from each family in their district two measures of millet or wheat and one sheep out of every hundred; mullahs contain qadis. Those who have visited Mecca are treated with special respect, as throughout the Caucasus, these people are called “hajiyas”, or “pilgrims”.

Internecine feuds and quarrels are considered by the megkema - a church court in which the clergy sits, sometimes khans are present there.

The khans' income is supplemented by rent for the land, which is given for use to the Lezgins, who graze cattle there during the cold season. Taxes on transit trade also go to the khan's treasury.

We have already mentioned the excellent quality of the soil and its remarkable fertility. The Kumyks grow mainly wheat and millet, preferring millet, which gives them excellent harvests. Everywhere there are fields sown with millet, crossed by numerous irrigation canals, called here “tatauli”. Barley is grown in smaller quantities; In the area where the Kostek Kumyks live, rice is also cultivated. Vegetable crops, although they grow successfully here, generally provide little income.

The Kumyks are rich in numerous herds of cattle bred for wool; herds of sheep and goats are sent to the mountains for the whole summer. The Kumyks keep huge herds - several hundred horses each, their best breed is called “Chepalovskaya”, it is very valued in the Caucasus. Herds of Chepalovsk horses belong to Aksaev Khan Kaspulat. A huge number of horses are sold to Russians every year.

Kumyk men are prone to laziness and inaction; they are only slightly engaged in trade, which is mainly concentrated in the hands of the Armenians. Their women are more industrious and make excellent carpets called "burmet"; linen woven from plain, coarse cotton, and silk fabrics for personal use.

In Kizlyar, Kumyks sell timber and firewood, as well as poles for vineyards. They extract salt from Lake Turali, located on the territory of the Shamkhals, and exchange it for millet and wheat. The Kumyk khans maintain close relations with the Chechens, in addition, they have long had trade ties with the Kabardians and Lezgin tribes living in the snow-capped mountains of the North Caucasus.

The Kumyks are generally more civilized than their neighbors, and only secretly take part in their robberies.

Like other mountain peoples, the Kumyks also sometimes give their sons to be raised by foreigners - the Atalyks. From the age of 7-8, the young Khan's son goes on long horseback rides with his guardian; The saddle is made in such a way that the child cannot fall. The boy, together with his teacher-atalyk, spends whole days in the saddle in order to contrive to steal a horse or a cow; if he succeeds and the owner of the livestock does not catch it immediately, he keeps the animal for himself and the next day he can no longer hide his theft; if the owner manages to catch it, the thief must return the animal. Then he only feels shame for his awkwardness.

The custom, common to the entire Caucasus, of giving children into the hands of foreigners, pursues a political goal of great significance, since the atalyk teacher then becomes a member of the family of the legal father and these family relations extend not only to representatives of the same clan, but to all representatives of the people, to which the atalyk belongs, throughout the Caucasus, so that amid the hostility that reigns between them, they always seek and find means to receive support and help.

Kumyks never go on military campaigns for long periods of time, like other highlanders, and are not absent from home for more than two or three weeks. They follow no order when marching, but gather in small groups, each of which follows its own leader. In the camp they are also located at their own discretion, without, however, moving too far from their khan. The latter is accompanied by a herd of sheep or several heads of cattle to feed the khan himself and his retinue; the rest are required to have - each their own - food supplies, which, as a rule, are a small bag of millet or wheat tied to the saddle. Although the Kumyks have a reputation as good riders and brave people, they are still not nearly as brave as the Kabardians and Chechens.

The Kumyks make their own gunpowder and weapons. Daggers made in the village of Enderi are in great demand throughout the Caucasus; They buy lead from the Russians.

There are some obstacles on the roads in this region: rivers, descending from the mountains, flow through vast valleys, which then give way to wetlands; Most of the rivers have a muddy and clayey bottom, and they can only be crossed by bridges. In addition, the entire area is cut by an incredible number of irrigation canals - tatauli, especially in the vicinity of settlements; finally, the forests found there are very dense and overgrown with thorny bushes, which makes them practically impassable; there are only narrow paths along which you cannot go far into the interior for fear of tearing your clothes or getting hurt. A significant part of the lowlands and valleys is covered with forests.

On the sale of prisoners in the Caucasus

We have already said when we talked about the settlement of Enderi (Andreevka) that this place is famous for the trade in captives, and although this trade stopped there 20 years ago, as well as the export of slaves to Turkey, thanks to the harsh measures of our government, it will be of interest to look at some details concerning this trade, and to give some idea of ​​how it took place.

The trade in prisoners was carried out in the Caucasus according to the law of war: those who were captured in battles were sold, and since the highlanders still live in constant friendship with some and in a state of constant war with other neighbors, there was always something to support this trade, which, apparently , has existed there since a very long time. During the reign of Emperor Justinian I, the Abkhazians deliberately stole boys from their neighbors to sell to Constantinople, where they were sold at a very high price, and therefore merchants literally flooded Constantinople with these victims of eastern voluptuousness, which then led to the prohibition of this trade by Justinian. At a later time, there is no information that any mountaineers of the Caucasus themselves brought slaves to Constantinople for sale.

The custom of turning prisoners of war into slaves and selling them as property is not only very ancient, but also, in general, very widespread in many countries. Only with the advent of Christianity in Europe did this shameful trade disappear, with the exception of Russia, where this practice passed on to the descendants of prisoners of war, known as serfs and serfs, who, before the reign of Alexei Mikhailovich, were never mixed with peasants or even indentured servants; these two categories of the population were considered free in Russia. Tsar Ivan Vasilyevich the Terrible, after the conquest of Kazan, forbade peasants to change their place of residence and move from one place to another, as a result of which slavery of peasants gradually began to be established in Russia. But still, in the Russian Empire there is no primitive law that allows the master to sell his peasants separately from the land to which they are attached. Boltin clearly proved that personal slavery and the sale of peasants were established in Russia due to the habit of observing custom, which was later enshrined in law ( Boltin. Notes on the history of Russia by Leclerc. T. 1. P. 328-337, 474-475; T. 2. P. 206-213.).

The small digression we made about the past situation of Russian peasants explains to some extent what we observed on this matter in the Caucasus, since, comparing the situation of Russian peasants with those of the Caucasus, we see that the demarcation line between peasants and yasyrs (slaves) ) in the Caucasus is much less erased than in Russia. Although the masters of the mountaineers can also abuse the right that they have over the peasants, they nevertheless can sell them only if they want to punish them for some crime, for example, for theft, murder, and this is done with their consent neighbors and the khan to whom they obey; therefore, the Uzdeni of this region very rarely sell their peasants, especially since according to custom this action is considered reprehensible.

At first, cases were quite rare when parents sold their children because of poverty or, less often, because of cruelty. However, historical evidence shows that some victims of parental abuse were able to achieve high position in the countries where they were sold - in Egypt or Turkey. Such examples are quite numerous. Sultan Barkok was of Circassian origin, he founded in 1382 the second Mamluk dynasty, called the Borgite or Circassian dynasty, which ruled until the 16th century.

Some of the Egyptian rulers and many of the Turkish pashas were of the same origin. If you consider what a fortune it was for the mountaineers to receive the sum of 100-200 ducats, which they received for especially beautiful boys and girls, it is not surprising and understandable that such a temptation was impossible to resist. In addition, fathers often sold their children in order to feed the younger ones and prevent them from being kidnapped by neighbors, which could always happen and was something to be feared if the children were beautiful and well-built. It must, however, be admitted, for the consolation of mankind, that these two sources of trade—the sale of peasants by their masters, and the sale of children by their parents—were not the basis of the slave trade. This trade was carried out by other means, which we will now focus on.

During strife between two tribes, custom allowed mutual raids on enemy territory, which were carried out either in small detachments or alone with the aim of kidnapping people and animals in revenge for grievances suffered; The mountaineers call it "baranta". This civil war supplied many prisoners; the richest and most famous were bought by their relatives, the rest were sold or left as house slaves, in the latter case they were used in the household or they worked as shepherds. These raids are still carried out today, and since the mountaineers can no longer sell their prisoners to the Turks, they sell them to each other if they do not want to keep them as their own slaves. Our captured soldiers were treated this way: they were either forced to work as shepherds, or used to cultivate fields, collect brushwood and other tasks.

The mountaineers raided the territory of their Christian neighbors, especially Georgia. Their main task was to capture prisoners; their raids on the right bank of the Kuban and the left bank of the Terek pursued the same goal, and we have already talked about how they captured individuals and transported them to the mountains (see the section on the Chechens).

In Mingrelia and Guria, the mountain princes and uzdeni obtained captives for themselves using the barant method and, in order to satisfy their passion for gold, even sold their own slaves. King Solomon I legally prohibited the sale of captives in Imereti, and since the establishment of Russian protectorate over Georgia, the Lezgins were no longer able to capture many prisoners in this country.

Secret kidnapping of people in peacetime from neighbors or even acquaintances was considered commendable for a brave mountaineer, as long as this theft never became known. Otherwise, retaliatory measures were taken and blood feud was declared, which ended in the death of one of the two opponents. Quite often there were cases when a friend kidnapped his friend’s son or daughter in order to sell him in Anapa or Sukhum-Kala, and this theft became known only many years later, when fate returned the kidnapped person to his homeland.

Thanks to these three sources, which we just talked about, a large number of captives were obtained, who, passing from hand to hand, ended up in Anapa, Kodos, Isgauri, Sukhum-Kale, Poti and Batum for sale to Turkish traders, who took them to Constantinople , and from there to Egypt and the ports of the Levant.

The best-built men were chosen for Egypt to replenish the number of Mamluks. The most beautiful girls were sold at high prices to the rich for the pleasures of the harem, while ugly or poorly built captives of both sexes were sold at fairly reasonable prices as simple slaves for domestic and hard physical work.

Volney says that the price of men varied in Egypt depending on their nationality and decreased in the following order: Circassians, Abkhazians, Mingrelians, Georgians, Russians, Poles, Hungarians, Germans, etc. The highlanders themselves followed approximately the same order, and , based on the physical strength, beauty and good physique of a person, the price of a captive decreased in this order: Circassians, Mingrelians, Georgians, Abkhazians.

Among women, preference has always been given to beautiful Circassian women. The Mamluks did not marry Coptic girls, they bought their compatriots for themselves, but, as Volney noted, due to the Egyptian climate, the Mamluks degenerated into the second generation, so the beys were forced for a long time to staff this military militia with young people from the Caucasus in order to have brave cavalry , thanks to which they could maintain their power. The French invasion of Egypt and later the betrayal of Mehmet Ali led to the disappearance of this purchased militia.

Since most of the captives were too far from the shores of the Black Sea and sending them to one of the ports of this basin was associated with great difficulties, two large markets for the sale of slaves were set up in the Caucasus itself, namely in Enderi (which we have already discussed above) and in Dzhari, the main settlement of the Dzharo-Belokan region, inhabited by Lezgins. It was to these two markets that captives were brought, who were then bought by Turkish traders and sometimes Armenians. From Enderi the prisoners were transported, handcuffed in two, through the lands of the Chechens, Ingush, and Circassians, along Russian posts to Anapa. This journey was made under the protection of a convoy with a sufficient number of soldiers and passed along secret paths. The carefully guarded women rode horses and the men walked; on the road they were well fed to maintain strength on the journey. Once upon a time, captives were transported in this way from Enderi to Crimea through the Kuma and Kuban steppes and Taman, from there they were taken to Constantinople, but this road was closed to them when the Crimean peninsula became part of Russian territory.

The Lezgins transported captives from Jari through Georgia along secret mountain paths and through forests to Akhaltsikhe, and from there to Batum and Poti. To increase the number of their captives, they divided, passing through Georgia, into several groups, one of which exported prisoners, and the rest scattered throughout Georgia to capture new captives. As a rule, they tried to return to their hearths before the onset of winter, otherwise, if the cold season found them in Akhaltsikhe, they entered the service of the pasha of this pashalyk:!, but with the condition that they would be allowed to raid Georgia, Imereti , Mingrelia, to kidnap people; they were never refused permission to do so. Thus, friendly ties between the Lezgins from the Dzharo-Belokan region and the Akhaltsikhe pashalyk were maintained to the destruction of Georgia, right up to its admission to Russia. These ties were completely interrupted only when Russia took possession of this pirate lair (Akhaltsikhe was taken by storm on August 15, 1828, the Dzhari region was annexed to the Russian Empire on March 1, 1830). The number of slaves annually sold to the Turks in the ports of the eastern coast of the Pontus Euxine before the admission of Georgia to Russia is estimated at three thousand people. Later, this number decreased significantly as a result of the fact that the mountaineers began to encounter obstacles while passing through the military lines in the Caucasus and along this chain. This shameful trade finally ceased after the conclusion of the Treaty of Adrianople, according to which Russia took possession of Akhaltsikhe and the entire eastern coast of the Pontus Euxine. Turkish vessels approaching these shores from time to time to trade are, in most cases, discovered and driven away or destroyed by our ships before they can even receive their cargo.

Having given some information about the sale of slaves in the Caucasus, we will say a few words about how this trade was carried out in Enderi until 1818 - the time when General Ermolov captured this settlement, built the Vnezapnaya fortress nearby and put an end to this trade.

The Russian government, which until this time could not completely prevent the sale of slaves in Enderi, nevertheless adopted several laws with which it tried to alleviate the plight of Christian slaves.

The inhabitants of Enderi, having bought captives brought by Chechens, Lezgins and other highlanders, sold them in the same place to the residents of Kizlyar or took them to this city to sell them there under certain conditions that applied to all captives, whether they were Christians or not (Russians subjects were an exception).

A resident of Kizlyar, buying one of the prisoners, wrote down his name and the name of the prisoner with the city police and indicated the ransom amount. From that moment on, 24 silver rubles were deducted from the total amount annually as payment for the prisoner’s work, in addition, the owner was obliged to feed and clothe him; the prisoner remained in the service of the owner until the entire ransom amount was paid. After this, the captive became free and could choose the lifestyle that he liked, he enjoyed all the rights of a nonresident settler. Thus, if his price reached 240 rubles in silver, he had to work for 10 years to become free.

Most of these captives were Georgians, Mingrelians, and Armenians, but there were also mountaineers captured during the Baranta, or children sold by their parents due to poverty. Since the usual price for a captive was about 150-200 silver rubles, the captive received freedom after 6-8 years. This trade greatly enriched the inhabitants of Enderi, and the inhabitants of Kizlyar also had great benefits from this trade, since they took advantage of the current state of affairs to obtain workers for their vineyards for a very reasonable fee.

Kumyks are one of the largest indigenous peoples of Dagestan. They speak the Turkic dialect, although anthropologically they belong to Caucasians.
There is no single point of view on the origin of the Kumyks. According to some scientists, they are descendants of the Khazars (one of the Kumyk tribes is still called “Shezars”). Others believe that the Kumyks are Turks who moved to the Caucasus (the ethnonym “Kumyk” (“mobile, moving”) is in obvious connection with the Turkic ethnonym “Kimak” - in the early Middle Ages, this people created the powerful Kimak Kaganate). The Kumyks themselves consider themselves Tatars by origin, although in morals, customs, and clothing they are more similar to the highlanders.

The Kumyk ethnic group was formed at the end of the Middle Ages. At the end of the 16th century, some Kumyk princes recognized the power of the Moscow kings. At this time, the first Russian fortresses arose on the Sunzha and in its environs.
But in 1604, the Kumyks rebelled and, uniting with the Circassians and Lezgins, forced the governor Buturlin to retreat beyond the Terek. However, the Kumyks continued to maintain friendly relations with Russia until 1722, when Peter I undertook a campaign in Persia. Then the Kumyks rebelled again, attacked the Russians, but were defeated. As punishment for their betrayal, the king ordered the plunder of the large settlement of Enderi, which then numbered up to three thousand houses.

From that time on, the Kumyks were invariably loyal to the Russian government. Some Caucasian units of the Life Guards were formed from them.

From the 17th to the first third of the 20th century, the Kumyk language served as the language of interethnic communication in the North-Eastern Caucasus. In addition, the Kumyk language was the official language of correspondence with the Russian tsars and representatives of the Russian administration; it was studied in gymnasiums and colleges in Vladikavkaz, Stavropol, Mozdok, Kizlyar and other cities. Today, 99% of Kumyks consider the language of their people to be their native language. Four out of five Kumyks speak Russian fluently.
The Kumyks are the largest Turkic people in the North Caucasus (and the second in the Caucasus after the Azerbaijanis). During their stay in Russia, the number of Kumyks increased almost seven times. Today there are over 422 thousand people. In Dagestan, the Kumyks are the third largest people, constituting more than 14% of the total population of the republic.

Since ancient times, Kumyks have been respected in the Caucasus and Russia. IN famous Encyclopedia Brockhaus and Efron say about them like this: “Kumyk songs reflect the moral character of the Kumyk - reasonable and observant, with a strict concept of honor and loyalty to the given word, responsive to the grief of others, loving his land.”

Until the 20th century, the Kumyks held the person in high esteem, not his wallet. Only a person with a wide soul, in which there is a place for relatives, friends and guests, was called a rich man. The prince could be poorer than the shepherd, and this would not bother anyone. He is a prince, a descendant of a noble family, the son and grandson of famous people. And that says it all.
What the Kumyks feared most was not poverty, but shame.
In Kumyk villages, society was strictly divided into classes. The princes were surrounded by uzdeni - professional warriors who were also forbidden to work; in times of peace, they protected the princely person from all sorts of troubles.

Sitting in a cart whose owner was of low class was considered the greatest shame. Or - in the presence of others, sit next to your wife. Or - enter the kitchen... And here there was a whole set of unwritten laws and rules.
Allah forbid if the prince, even by accident, did some kind of housework or housework - there were entire classes of slaves for this. The shame primarily fell on them, who failed to help the prince in time, who had his own responsibilities to the people.
And here’s what’s curious: among the Kumyks, selling, doing business, as they would say now, was considered the biggest shame. Even touching money was forbidden, especially for children. For monetary transactions, the Kumyks invited Jews to their auls. And the cattle were herded by hired mountaineers - tavlu.

For a self-respecting Kumyk prince, the ability to obtain military trophies was considered a good deed. To rob a passing caravan, to steal a herd of horses from the Cossacks - this is a worthy occupation for a self-respecting man.
True, then it was customary to give the loot right and left - to guests, friends, relatives, until the owner had nothing left.
The ancient custom is still alive. When communicating with a Kumyk, be prepared to give and accept gifts.

P. Kalininsky, Kirzavod and Yangi-Yurt microdistricts of Mozdok in the Mozdok region) and in Chechnya (Grozny and Gudermes districts - the villages of Vinogradnoye and Braguny). They are the second largest national minority in the Chechen Republic (after the Russians) and the fourth in the Republic of North Ossetia-Alania (after the Russians, Ingush and Armenians).

503.1 thousand people live in Russia in 2010, of which 431.7 thousand people live in Dagestan.

Number and settlement

The Kumyks are the second largest Turkic-speaking people in the Caucasus after the Azerbaijanis, while being the largest Turkic people in the North Caucasus and the third largest people of Dagestan. The territory of their traditional settlement is the Kumyk plane, the western coast of the Caspian Sea and the foothills of Dagestan.

Number of subjects of the Russian Federation

The subject of the Russian Federation	2002	2010
	Number	Number
Dagestan	365 804	431 736
Tyumen region	12 343	18 668
Khanty-Mansiysk Autonomous Okrug	9 554	13 849
Yamalo-Nenets Autonomous Okrug	2 613	4 466
North Ossetia	12 659	16 092
Chechnya	8 883	12 221
Stavropol region	5 744	5 639
Moscow	1 615	2 351
Moscow region	818	1 622
Astrakhan region	1 356	1 558
Rostov region	1 341	1 511
Volgograd region	895	1 018
subjects with a Kumyk population of more than 1000 people are shown

Ethnonym

The origin of the ethnonym “Kumyk” (“K’umuk”) is not entirely clear. Most researchers (Bakikhanov, S.A. Tokarev, A.I. Tamai, S.Sh. Gadzhieva, etc.) derived the name from the Polovtsian ethnonym Kimaki or from another name for the Kipchaks - Kuman. According to P.K. Uslar, in the 19th century. in the North Caucasus, the terms Kumyk or Kumuk were used to refer to the Turkic-speaking inhabitants of the plain. In Dagestan, Chechnya and Ingushetia, only Kumyks were referred to by the terms kumyk and kumuq. B. A. Alborov derived the ethnonym “Kumyk” from the Turkic word “kum” (sand, sandy desert). In turn, Y. A. Fedorov, based on written sources of the 8th-19th centuries, wrote that the ethnonym “gumik - kumyk - kumukh” is an indigenous Dagestan toponym associated with the Middle Ages.

In the Great Soviet Encyclopedia, based on the works of the famous ethnographer and specialist on the Caucasus, Sakinat Khadzhieva, the following version of the ethnogenesis of the Kumyks was indicated:

Ancient tribes took part in the ethnogenesis of the Kumyks - the aborigines of North-Eastern Dagestan and alien Turkic-speaking tribes, especially the Kipchaks, whose language was adopted by the aborigines.

Great Soviet Encyclopedia: 30 volumes / Ch. ed. A. M. Prokhorov. - 3rd ed. - M.: Sov. encyclical, 1969 – 1978

The most famous Caucasus expert Leonid Lavrov questioned the version of the “Turkishness” of the Kumyks:

It is unlikely that the Kumyks were Turkicized Dagestanis, as some claim. Rather, their ancestors should be considered the Kipchaks, Khazars and, perhaps, other Turks of the early Middle Ages. It would be advisable to find out whether the Kamaks who lived in Northern Dagestan at the beginning of our era are related to them

The great Russian orientalist Vladimir Minorsky put forward his version of the origin of the Kumyks:

The final formation of the Kumyk ethnos took place in the 12th-12th centuries.

In the territory of settlement of the Kumyk people, there were several states, of which the most famous were the Kingdom of the Huns, Dzhidan, and Tarkov Shamkhalate.

Anthropological type

Anthropologically, the Kumyks represent the Caspian subtype of the Caucasoid race. This also includes Azerbaijanis, Kurds of Transcaucasia, Tsakhurs, and Muslim Tats. The Caspian type is usually considered as a variety of the Mediterranean race or the Indo-Afghan race.

Ancient tribes took part in the ethnogenesis of the Kumyks - the aborigines of North-Eastern Dagestan and alien Turkic-speaking tribes, especially the Kipchaks, whose language was adopted by the aborigines. According to anthropological characteristics and the main features of culture and life, the Kumyks are close to other mountain peoples of Dagestan.

20th century studies

Soviet anthropologists classified the Kumyks as a Caucasian race and pointed out the anthropological similarities of the Kumyks with other peoples of Dagestan, contrasting them with the Mongoloid peoples. As Soviet and Russian anthropologist Valery Alekseev notes, the Caspian type, whose representatives include the Kumyks, in Dagestan almost always appears in a mixed form and therefore the peoples of central Dagestan cannot be included among the typical representatives of this variety. Regarding the Kumyks, he writes that they “they have the darkest pigmentation, which, in all likelihood, indicates the intensive participation of the Caspian type in the formation of their anthropological characteristics” .

Language

Among the dialects of the Kumyk language, Kaitag, Terek (Mozdok and Bragun Kumyks), Buynak and Khasavyurt are distinguished, and the latter two formed the basis of the literary Kumyk language.

The Kumyk language is one of the old written literary languages ​​of Dagestan. During the 20th century, the writing of the Kumyk language changed twice: the traditional Arabic script was replaced in 1929, first by the Latin alphabet, then in 1938 by the Cyrillic alphabet.

The Karachay-Balkar, Crimean Tatar and Karaite languages ​​are closest to the Kumyk language. .

The Russian language is also common among the Kumyks.

Religion

Believing Kumyks profess Sunni Islam. Most Kumyks belong to the Shafi'i madhhab, some to the Hanafi. In February 1992, as a result of a split in the Spiritual Administration of Muslims of the Republic of Dagestan, the Kumyk Spiritual Administration of Muslims was formed in Makhachkala.

Economy

Kumyks are a people of settled agricultural culture. Traditional for them are arable farming, gardening, viticulture, cultivated since the 8th-9th centuries. Historically, they were also involved in cattle breeding. The land of the Kumyks can rightfully be called the breadbasket of all of Dagestan; over 70 percent of the republic’s economy is concentrated here. Almost all industry is concentrated here (instrument making, mechanical engineering, canning, winemaking, etc.). Rice growing and fishing are developed. The subsoil is rich in oil, gas, mineral springs, raw materials for building materials (glass sand, gypsum, gravel, pebbles, etc.). There are considerable recreational resources (Caspian coast, mud and mineral springs with medicinal properties). These include hydrogen sulfide (Talgi), hydrocarbonate-sodium (Kayakent), chloride, calcareous, etc.

Culture

European traveler of the 18th century. Johann Anton Gildenstedt gave a description of the life of the Kumyks of that time:

Everyone is engaged in agriculture and some cattle breeding. Their grain plants: wheat, barley, millet, oats and mainly rice, they also cultivate cotton quite often, but mostly silk is only for their own needs. Fishing is of greater importance to them than to other Tatars, and they make their subsistence easier by catching sturgeon and other fish. Many Armenians live among them, in whose hands there is a small trade in supplies [necessary] for life - Kumyk products and other necessary [things]. Their dwellings and villages, like the rest of the Caucasian ones described many times, are made of light checkered buildings with willow wickerwork.

Literature and theater

In the folk memory of the Kumyks, examples of epic (heroic, historical and everyday songs, songs of didactic content (yyr'y), fairy tales, proverbs, riddles) and lyrical (quatrain song (“saryn”) and “yas” (lamentation, lamentation) or "yas-yyr") poetry. In the pre-revolutionary period, Kumyk literature was influenced by Crimean Tatar and Tatar literature, and after the 1917 revolution the influence of Azerbaijani literature increased somewhat. In the first years of Soviet power, Kumyk literature continued traditional themes: the emancipation of man, the spiritual awakening of the people, the fight against ignorance, etc.

Cloth

Men wore thin tunic-like shirts, trousers, Circassian coats, beshmets and sheepskin coats, and women wore dresses, leather shoes, galoshes and socks, and the clothes were decorated with silver buckles, buttons, and a belt. Polsha dresses, consisting of a lower dress made of thin plain silk and an upper dress made of dense fabric with embroidery, embroidered scarves made of fine wool and silk scarves - “gulmeldas” with a characteristic pattern. Modern clothes are mainly of an urban type.

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Notes

2. . Retrieved December 24, 2009. .
11. . State Committee of Statistics of Ukraine.
12. (.rar)
13. . belstat.gov.by. .
14. (Latvian.)
15. see Terek Kumyks
16. :
29. Ageeva, R. A. What kind of tribe are we? Peoples of Russia: names and destinies. Dictionary-reference book. - Academia, 2000. - pp. 190-191. - ISBN 5-87444-033-X.
30. Uslar P.K. Ethnography of the Caucasus. Linguistics. 4. Lak language. Tiflis, 1890, p. 2.
31. G.S. Fedorov-Guseinov. History of the origin of the Kumyks. - Makhachkala: Dagestan book publishing house "Kumyk" - in Turkic (Kipchak) "expelled"., 1996. - P. 138-139.
32. N.G. Volkova. Names of Kumyks in Caucasian languages ​​// Ethnic onomastics. - M.: Nauka, 1984. - P. 23-24.
33. Languages ​​of the peoples of the USSR: in 5 volumes. Turkic languages. - M: Nauka, 1966. - T. 2. - P. 194.
34. Races and peoples. Vol. 26. - Science, 2001. - P. 78. - ISBN 5-02-008712-2.
35. Smirnov K. F. Archaeological research in Dagestan in 1948-1950. // Brief. message IMC XIV, 1952, p. 95-96
36. G.S. Fedorov-Guseinov. History of the origin of the Kumyks. - Makhachkala: Dagestan Book Publishing House, 1996. - P. 18.
37. S. A. Tokarev. Ethnography of the peoples of the USSR: historical foundations of life and culture. - Moscow University Publishing House, 1958. - P. 229.
38. Vasily Vladimirovich Bartold. Essays. - Science, 1968. - T. 5. - P. 213.
39. Sakinat Shikhamedovna Gadzhieva. Kumyks: historical and ethnographic research. - Publishing House of the USSR Academy of Sciences, 1961. - T. 5. - P. 44.
40. Lavrov L.I. Historical and ethnographic essays of the Caucasus. Leningrad. 1978. pp. 37-38.
41. V.F.Minorsky. History of Shirvan and Derbend X - XI centuries. - Eastern Literature Publishing House, 1963. - P. P. 145.
42. . Peoples of Russia. Encyclopedia. Moscow, Great Russian Encyclopedia 1994. .
43. // Encyclopedic Dictionary of Brockhaus and Efron
44. . "Demoscope". .
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49. Kumyks- article from the Great Soviet Encyclopedia.
50. Peoples of the Caucasus / Under the general. ed. S.P. Tolstova. - M.: Publishing House of the USSR Academy of Sciences, 1960. - T. 1. - P. 422.
51. Alekseev V. P. Favorites. Origin of the peoples of the Caucasus. - Science, 2009. - T. 5. - P. 228-229. - ISBN 978-5-02-035547-7.

    Original text(Russian)

    The distribution of the Caspian group of populations in Dagestan falls on the central, eastern and southern regions. In other words, it is represented among the Lezgin-speaking peoples, among the Dargin-Kaitags and Kumyks. However, it has already been noted that neither by the color of hair and eyes, lighter than in the Azerbaijani groups, nor by the size of the zygomatic diameter, noticeably larger than in Azerbaijan, the peoples of central Dagestan cannot be included among the typical representatives of the Caspian type. In Dagestan, this type almost always appears in a mixed form, showing either in pigmentation, or in the width of the face, or in both of these characteristics taken together, a certain approximation to the Caucasian group of populations. Thus, the territory of Dagestan represents the periphery of the Caspian-type area, and, consequently, the formation of the anthropological composition of the listed peoples is the result of mixing of representatives of the Caspian and Caucasian groups of populations, varying in intensity. This, apparently, explains the local differences in the anthropological type of the Kumyks, Dargins and Lezgin-speaking peoples. The Kumyks have the darkest pigmentation, which, in all likelihood, indicates the intensive participation of the Caspian type in the formation of their anthropological characteristics; some Lezgin-speaking groups are moving closer to the Caucasian peoples.

52. Pieter Muysken.. - John Benjamins Publishing Company, 2008. - Vol. 90. - P. 74. - ISBN 9027231001, 9789027231000.

    Original text(Russian)

    Languages ​​used at present or in the past as lingua franca in the Caucasus
    Azeri in Southern Daghestan
    Kumyk in Northern Daghestan
    Avar in Western Daghestan
    Nogay in Northern Daghestan
    Circassian in Western Daghestan
    Russian across the Caucasus (since the second half on the 19th c.)
    ...
    Until the beginning of the 19th century Turkic Kumyk, beside Avar and Azeri, served as one of the Lingua francas in foothill and lowland Daghestan, whereas in Northern Daghestan this role was sometimes played by Nogay.

53. Kumyk language // Great Soviet Encyclopedia: [in 30 volumes] / ch. ed. A. M. Prokhorov. - 3rd ed. - M. : Soviet encyclopedia, 1969-1978.
54. Kumyk encyclopedic dictionary. Makhachkala. 2012. P. 218.
55. (Russian), Institute of Religion and Politics.
56. Yarlykapov A. A. Religious beliefs // Peoples of Dagestan / Rep. ed. S. A. Arutyunov, A. I. Osmanov, G. A. Sergeeva. - M.: “Science”, 2002. - P. 68. - ISBN 5-02-008808-0.
58. Johann Anton Gildenstedt.. - St. Petersburg Oriental Studies, 2002. - P. 255.
59. // Encyclopedic Dictionary of Brockhaus and Efron: in 86 volumes (82 volumes and 4 additional). - St. Petersburg. , 1890-1907.
60. KUMYK LITERATURE // Literary encyclopedia.
61. (Russian), Literary encyclopedia.
62. Nina Stepanovna Nadyarnykh.. - Science, 2005. - P. 164.
63. (Russian), kino-teatr.ru.
64. Lev Mironovich Mints.. - Olma Media Group, 2007. - P. 276. - ISBN 5373010537, 9785373010535.

Links

Literature

• Adzhiev A. M., M.-R. A. Ibragimov. Kumyks // Peoples of Russia. Encyclopedia. M.: Scientific publishing house "Big Russian Encyclopedia", 1994. P. 214-216. ISBN 5-85270-082-7
• Kumyks // Peoples of Russia. Atlas of cultures and religions. - M.: Design. Information. Cartography, 2010. - 320 p. - ISBN 978-5-287-00718-8.
• // / Council of the Administration of the Krasnoyarsk Territory. Public Relations Department; Ch. ed. R. G. Rafikov; Editorial Board: V. P. Krivonogov, R. D. Tsokaev. - 2nd ed., revised. and additional - Krasnoyarsk: Platinum (PLATINA), 2008. - 224 p. - ISBN 978-5-98624-092-3.

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

An excerpt characterizing the Kumyks

- Well, I’ll tell you now. You know that Sonya is my friend, such a friend that I would burn my hand for her. Look at this. - She rolled up her muslin sleeve and showed a red mark on her long, thin and delicate arm under the shoulder, much above the elbow (in a place that is sometimes covered by ball gowns).
“I burned this to prove my love to her.” I just lit the ruler on fire and pressed it down.
Sitting in his former classroom, on the sofa with cushions on his arms, and looking into those desperately animated eyes of Natasha, Rostov again entered that family, children's world, which had no meaning for anyone except for him, but which gave him some of the best pleasures in life; and burning his hand with a ruler to show love did not seem useless to him: he understood and was not surprised by it.
- So what? only? - he asked.
- Well, so friendly, so friendly! Is this nonsense - with a ruler; but we are forever friends. She will love anyone, forever; but I don’t understand this, I’ll forget now.
- Well, what then?
- Yes, that’s how she loves me and you. - Natasha suddenly blushed, - well, you remember, before leaving... So she says that you forget all this... She said: I will always love him, and let him be free. It’s true that this is excellent, noble! - Yes Yes? very noble? Yes? - Natasha asked so seriously and excitedly that it was clear that what she was saying now, she had previously said with tears.
Rostov thought about it.
“I don’t take back my word on anything,” he said. - And then, Sonya is such a charm that what fool would refuse his happiness?
“No, no,” Natasha screamed. “We’ve already talked about this with her.” We knew you would say this. But this is impossible, because, you know, if you say that - you consider yourself bound by the word, then it turns out that she seemed to say it on purpose. It turns out that you are still forcibly marrying her, and it turns out completely different.
Rostov saw that all this was well thought out by them. Sonya amazed him with her beauty yesterday too. Today, having caught a glimpse of her, she seemed even better to him. She was a lovely 16-year-old girl, obviously loving him passionately (he did not doubt this for a minute). Why shouldn’t he love her now, and not even marry her, Rostov thought, but now there are so many other joys and activities! “Yes, they came up with this perfectly,” he thought, “we must remain free.”
“Well, great,” he said, “we’ll talk later.” Oh, how glad I am for you! - he added.
- Well, why didn’t you cheat on Boris? - asked the brother.
- This is nonsense! – Natasha shouted laughing. “I don’t think about him or anyone else and I don’t want to know.”
- That's how it is! So what are you doing?
- I? – Natasha asked again, and a happy smile lit up her face. -Have you seen Duport?
- No.
– Have you seen the famous Duport the dancer? Well, you won't understand. That's what I am. – Natasha took her skirt, rounding her arms, as they dance, ran a few steps, turned over, made an entreche, kicked her leg against the leg and, standing on the very tips of her socks, walked a few steps.
- Am I standing? after all, she said; but couldn’t help herself on her tiptoes. - So that’s what I am! I will never marry anyone, but will become a dancer. But do not tell anyone.
Rostov laughed so loudly and cheerfully that Denisov from his room became envious, and Natasha could not resist laughing with him. - No, it’s good, isn’t it? – she kept saying.
- Okay, don’t you want to marry Boris anymore?
Natasha flushed. - I don’t want to marry anyone. I'll tell him the same thing when I see him.
- That's how it is! - said Rostov.
“Well, yes, it’s all nothing,” Natasha continued to chatter. - Why is Denisov good? – she asked.
- Good.
- Well, goodbye, get dressed. Is he scary, Denisov?
- Why is it scary? – asked Nicholas. - No. Vaska is nice.
- You call him Vaska - strange. And that he is very good?
- Very good.
- Well, come quickly and drink tea. Together.
And Natasha stood on tiptoe and walked out of the room the way dancers do, but smiling the way only happy 15-year-old girls smile. Having met Sonya in the living room, Rostov blushed. He didn't know how to deal with her. Yesterday they kissed in the first minute of the joy of their date, but today they felt that it was impossible to do this; he felt that everyone, his mother and sisters, looked at him questioningly and expected from him how he would behave with her. He kissed her hand and called her you - Sonya. But their eyes, having met, said “you” to each other and kissed tenderly. With her gaze she asked him for forgiveness for the fact that at Natasha’s embassy she dared to remind him of his promise and thanked him for his love. With his gaze he thanked her for the offer of freedom and said that one way or another, he would never stop loving her, because it was impossible not to love her.
“How strange it is,” said Vera, choosing a general moment of silence, “that Sonya and Nikolenka now met like strangers.” – Vera’s remark was fair, like all her comments; but like most of her remarks, everyone felt awkward, and not only Sonya, Nikolai and Natasha, but also the old countess, who was afraid of this son’s love for Sonya, which could deprive him of a brilliant party, also blushed like a girl. Denisov, to Rostov’s surprise, in a new uniform, pomaded and perfumed, appeared in the living room as dandy as he was in battle, and as amiable with ladies and gentlemen as Rostov had never expected to see him.

Returning to Moscow from the army, Nikolai Rostov was accepted by his family as the best son, hero and beloved Nikolushka; relatives - as a sweet, pleasant and respectful young man; acquaintances - like a handsome hussar lieutenant, a deft dancer and one of the best grooms in Moscow.
The Rostovs knew all of Moscow; this year the old count had enough money, because all his estates had been remortgaged, and therefore Nikolushka, having got his own trotter and the most fashionable leggings, special ones that no one else in Moscow had, and boots, the most fashionable, with the most pointed socks and little silver spurs, had a lot of fun. Rostov, returning home, experienced a pleasant feeling after some period of time trying on himself to the old living conditions. It seemed to him that he had matured and grown very much. Despair for failing to pass an exam according to the law of God, borrowing money from Gavrila for a cab driver, secret kisses with Sonya, he remembered all this as childishness, from which he was now immeasurably far away. Now he is a hussar lieutenant in a silver mentic, with a soldier's George, preparing his trotter to run, together with famous hunters, elderly, respectable. He knows a lady on the boulevard whom he goes to see in the evening. He conducted a mazurka at the Arkharovs’ ball, talked about the war with Field Marshal Kamensky, visited an English club, and was on friendly terms with a forty-year-old colonel whom Denisov introduced him to.
His passion for the sovereign weakened somewhat in Moscow, since during this time he did not see him. But he often talked about the sovereign, about his love for him, making it felt that he was not telling everything yet, that there was something else in his feelings for the sovereign that could not be understood by everyone; and with all my heart he shared the general feeling of adoration in Moscow at that time for Emperor Alexander Pavlovich, who in Moscow at that time was given the name of an angel in the flesh.
During this short stay of Rostov in Moscow, before leaving for the army, he did not become close, but on the contrary, broke up with Sonya. She was very pretty, sweet, and obviously passionately in love with him; but he was in that time of youth when there seems to be so much to do that there is no time to do it, and the young man is afraid to get involved - he values ​​​​his freedom, which he needs for many other things. When he thought about Sonya during this new stay in Moscow, he said to himself: Eh! there will be many more, many more of these, somewhere, still unknown to me. I’ll still have time to make love when I want, but now there’s no time. In addition, it seemed to him that there was something humiliating for his courage in female society. He went to balls and sororities, pretending that he was doing it against his will. Running, an English club, carousing with Denisov, a trip there - that was another matter: it was befitting of a fine hussar.
At the beginning of March, the old Count Ilya Andreich Rostov was preoccupied with arranging a dinner at an English club to receive Prince Bagration.
The Count in a dressing gown walked around the hall, giving orders to the club housekeeper and the famous Theoktistus, the senior cook of the English club, about asparagus, fresh cucumbers, strawberries, veal and fish for Prince Bagration's dinner. The Count, from the day the club was founded, was its member and foreman. He was entrusted by the club with arranging a celebration for Bagration, because rarely did anyone know how to organize a feast in such a grand manner, hospitably, especially because rarely did anyone know how and want to contribute their money if they were needed to organize the feast. The cook and housekeeper of the club listened to the count's orders with cheerful faces, because they knew that under no one else could they profit better from a dinner that cost several thousand.
- So look, put scallops, scallops in the cake, you know! “So there are three cold ones?...” asked the cook. The Count thought about it. “No less, three... mayonnaise times,” he said, bending his finger...
- So, will you order us to take large sterlets? - asked the housekeeper. - What can we do, take it if they don’t give in. Yes, my father, I forgot. After all, we need another entrée for the table. Ah, my fathers! “He grabbed his head. - Who will bring me flowers?
- Mitinka! And Mitinka! “Ride off, Mitinka, to the Moscow region,” he turned to the manager who came in at his call, “jump off to the Moscow region and now tell Maximka to dress up the corvée for the gardener. Tell them to drag all the greenhouses here and wrap them in felt. Yes, so that I have two hundred pots here by Friday.
Having given more and more different orders, he went out to rest with the countess, but remembered something else he needed, returned himself, brought back the cook and the housekeeper, and again began to give orders. A light, masculine gait and the clanking of spurs were heard at the door, and a handsome, ruddy, with a black mustache, apparently rested and well-groomed from his quiet life in Moscow, entered the young count.
- Oh, my brother! “My head is spinning,” the old man said, as if ashamed, smiling in front of his son. - At least you could help! We need more songwriters. I have music, but should I invite the gypsies? Your military brethren love this.
“Really, daddy, I think Prince Bagration, when he was preparing for the Battle of Shengraben, bothered less than you do now,” said the son, smiling.
The old count pretended to be angry. - Yes, you interpret it, you try it!
And the count turned to the cook, who, with an intelligent and respectable face, looked observantly and affectionately at father and son.
- What are young people like, eh, Feoktist? - he said, - the old people are laughing at our brother.
“Well, Your Excellency, they just want to eat well, but how to assemble and serve everything is not their business.”
“Well, well,” the count shouted, and cheerfully grabbing his son by both hands, he shouted: “So that’s it, I got you!” Now take the pair of sleighs and go to Bezukhov, and say that the count, they say, Ilya Andreich sent to ask you for fresh strawberries and pineapples. You won't get it from anyone else. It’s not there, so you go in, tell the princesses, and from there, that’s what, go to Razgulay - Ipatka the coachman knows - find Ilyushka the gypsy there, that’s what Count Orlov was dancing with, remember, in a white Cossack, and bring him back here to me.
- And bring him here with the gypsies? – Nikolai asked laughing. - Oh well!…
At this time, with silent steps, with a businesslike, preoccupied and at the same time Christianly meek look that never left her, Anna Mikhailovna entered the room. Despite the fact that every day Anna Mikhailovna found the count in a dressing gown, every time he was embarrassed in front of her and asked to apologize for his suit.
“Nothing, Count, my dear,” she said, meekly closing her eyes. “And I’ll go to Bezukhoy,” she said. “Pierre has arrived, and now we’ll get everything, Count, from his greenhouses.” I needed to see him. He sent me a letter from Boris. Thank God, Borya is now at headquarters.
The Count was delighted that Anna Mikhailovna was taking on one part of his instructions, and ordered her to pawn a small carriage.
– You tell Bezukhov to come. I'll write it down. How is he and his wife? - he asked.
Anna Mikhailovna rolled her eyes, and deep sorrow was expressed on her face...
“Ah, my friend, he is very unhappy,” she said. “If what we heard is true, it’s terrible.” And did we think when we rejoiced so much at his happiness! And such a lofty, heavenly soul, this young Bezukhov! Yes, I feel sorry for him from the bottom of my heart and will try to give him the consolation that will depend on me.
- What is it? - asked both Rostov, the elder and the younger.
Anna Mikhailovna took a deep breath: “Dolokhov, Marya Ivanovna’s son,” she said in a mysterious whisper, “they say he has completely compromised her.” He took him out, invited him to his house in St. Petersburg, and so... She came here, and this head-off man followed her,” said Anna Mikhailovna, wanting to express her sympathy for Pierre, but in involuntary intonations and a half-smile, showing sympathy for the head-off man, like she named Dolokhov. “They say that Pierre himself is completely overwhelmed by his grief.”
“Well, just tell him to come to the club and everything will go away.” The feast will be a mountain.
The next day, March 3, at 2 o'clock in the afternoon, 250 members of the English Club and 50 guests were expecting their dear guest and hero of the Austrian campaign, Prince Bagration, for dinner. At first, upon receiving news of the Battle of Austerlitz, Moscow was perplexed. At that time, the Russians were so accustomed to victories that, having received the news of defeat, some simply did not believe it, while others sought explanations for such a strange event in some unusual reasons. In the English Club, where everything that was noble, with correct information and weight gathered, in December, when news began to arrive, nothing was said about the war and about the last battle, as if everyone had agreed to remain silent about it. People who gave direction to the conversations, such as: Count Rostopchin, Prince Yuri Vladimirovich Dolgoruky, Valuev, gr. Markov, book. Vyazemsky, did not show up at the club, but gathered at home, in their intimate circles, and Muscovites, speaking from other people’s voices (to which Ilya Andreich Rostov belonged), were left for a short time without a definite judgment about the cause of war and without leaders. Muscovites felt that something was wrong and that it was difficult to discuss this bad news, and therefore it was better to remain silent. But after a while, as the jury left the deliberation room, the aces who gave their opinions in the club appeared, and everything began to speak clearly and definitely. The reasons were found for the incredible, unheard of and impossible event that the Russians were beaten, and everything became clear, and in all corners of Moscow the same thing was said. These reasons were: the betrayal of the Austrians, the poor food supply of the army, the betrayal of the Pole Pshebyshevsky and the Frenchman Langeron, the inability of Kutuzov, and (they said on the sly) the youth and inexperience of the sovereign, who entrusted himself to bad and insignificant people. But the troops, Russian troops, everyone said, were extraordinary and performed miracles of courage. Soldiers, officers, generals were heroes. But the hero of heroes was Prince Bagration, famous for his Shengraben affair and his retreat from Austerlitz, where he alone led his column undisturbed and spent the whole day repelling an enemy twice as strong. The fact that Bagration was chosen as a hero in Moscow was also facilitated by the fact that he had no connections in Moscow and was a stranger. In his person due honor was given to a fighting, simple, without connections and intrigues, Russian soldier, still associated with the memories of the Italian campaign with the name of Suvorov. In addition, in bestowing such honors on him, the dislike and disapproval of Kutuzov was best shown.
“If there were no Bagration, il faudrait l"inventer, [it would be necessary to invent him.] - said the joker Shinshin, parodying the words of Voltaire. No one spoke about Kutuzov, and some scolded him in a whisper, calling him a court turntable and an old satyr. Throughout Moscow repeated the words of Prince Dolgorukov: “sculpt, sculpt and stick around,” who was consoled in our defeat by the memory of previous victories, and Rostopchin’s words were repeated about the fact that French soldiers must be excited to battle with pompous phrases, that one must reason logically with the Germans, convincing them that It is more dangerous to run than to go forward; but that the Russian soldiers must only be held back and asked: be quiet! From all sides new and new stories were heard about individual examples of courage shown by our soldiers and officers at Austerlitz. He saved the banner, he killed 5 French , he alone loaded 5 cannons. They also said about Berg, who did not know him, that he, wounded in his right hand, took his sword in his left and went forward. They didn’t say anything about Bolkonsky, and only those who knew him closely regretted that he died, leaving a pregnant wife and an eccentric father.

On March 3, in all the rooms of the English Club there was a groan of talking voices and, like bees on spring migration, scurried back and forth, sat, stood, converged and dispersed, in uniforms, tailcoats and some others in powder and caftans, members and guests of the club . Powdered, stockinged and booted footmen in livery stood at every door and strained to catch every movement of the guests and members of the club in order to offer their services. Most of those present were old, respectable people with wide, self-confident faces, thick fingers, firm movements and voices. This kind of guests and members sat in well-known, familiar places and met in well-known, familiar circles. A small part of those present consisted of random guests - mainly young people, among whom were Denisov, Rostov and Dolokhov, who was again a Semyonov officer. On the faces of the youth, especially the military, there was an expression of that feeling of contemptuous respect for the elderly, which seems to say to the old generation: we are ready to respect and honor you, but remember that after all, the future belongs to us.
Nesvitsky was there, like an old member of the club. Pierre, who, at the orders of his wife, had let his hair grow, had taken off his glasses and was dressed fashionably, but with a sad and despondent look, walked through the halls. He, as everywhere else, was surrounded by an atmosphere of people who worshiped his wealth, and he treated them with the habit of kingship and absent-minded contempt.
According to his years, he should have been with the young; according to his wealth and connections, he was a member of the circles of old, respectable guests, and therefore he moved from one circle to another.
The most important old men formed the center of the circles, to which even strangers respectfully approached to listen to famous people. Large circles were formed around Count Rostopchin, Valuev and Naryshkin. Rostopchin talked about how the Russians were crushed by the fleeing Austrians and had to make their way through the fugitives with a bayonet.
Valuev confidentially said that Uvarov was sent from St. Petersburg in order to find out the opinion of Muscovites about Austerlitz.
In the third circle, Naryshkin spoke about a meeting of the Austrian military council, in which Suvorov crowed the rooster in response to the stupidity of the Austrian generals. Shinshin, who was standing right there, wanted to joke, saying that Kutuzov, apparently, could not learn this simple art of cock-crow from Suvorov; but the old men looked sternly at the joker, letting him feel that here and today it was so indecent to talk about Kutuzov.
Count Ilya Andreich Rostov, anxiously, hurriedly walked in his soft boots from the dining room to the living room, hastily and in exactly the same way greeting important and unimportant persons whom he knew all, and occasionally looking for his slender young son with his eyes, joyfully resting his gaze on him and winked at him. Young Rostov stood at the window with Dolokhov, whom he had recently met and whose acquaintance he valued. The old count approached them and shook Dolokhov's hand.
- You are welcome to me, you know my fellow... together there, together they were heroes... A! Vasily Ignatich... is very old,” he turned to a passing old man, but before he could finish his greeting, everything began to stir, and a footman who came running, with a frightened face, reported: “You’re here!”
The bells rang out; the sergeants rushed forward; The guests scattered in different rooms, like shaken rye on a shovel, crowded into one heap and stopped in the large living room at the door of the hall.
Bagration appeared at the front door, without his hat and sword, which, according to club custom, he left with the doorman. He was not in a smushkov cap with a whip over his shoulder, as Rostov saw him on the night before the Battle of Austerlitz, but in a new narrow uniform with Russian and foreign orders and with the Star of St. George on the left side of his chest. Apparently, before lunch, he had cut his hair and sideburns, which changed his face unfavorably. There was something naively festive on his face, which, in combination with his firm, courageous features, even gave a somewhat comic expression to his face. Bekleshov and Fyodor Petrovich Uvarov, who had arrived with him, stopped at the door, wanting him, as the main guest, to go ahead of them. Bagration was confused, not wanting to take advantage of their politeness; There was a stop at the door, and finally Bagration still walked forward. He walked, not knowing where to put his hands, shyly and awkwardly, along the parquet floor of the reception room: it was more familiar and easier for him to walk under bullets across a plowed field, as he walked in front of the Kursk regiment in Shengraben. The elders met him at the first door, telling him a few words about the joy of seeing such a dear guest, and without waiting for his answer, as if taking possession of him, they surrounded him and led him into the living room. In the doorway of the living room there was no way to pass from the crowded members and guests, crushing each other and trying over each other’s shoulders, like a rare animal, to look at Bagration. Count Ilya Andreich, the most energetic of all, laughing and saying: “Let me go, mon cher, let me go, let me go,” pushed through the crowd, led the guests into the living room and seated them on the middle sofa. The aces, the most honorable members of the club, surrounded the new arrivals. Count Ilya Andreich, again pushing through the crowd, left the living room and a minute later appeared with another foreman, carrying a large silver dish, which he presented to Prince Bagration. On the platter lay poems composed and printed in honor of the hero. Bagration, seeing the dish, looked around in fear, as if looking for help. But in all eyes there was a demand that he submit. Feeling himself in their power, Bagration resolutely, with both hands, took the dish and angrily, reproachfully looked at the count who was presenting it. Someone helpfully took the dish out of Bagration’s hands (otherwise he seemed to intend to keep it like that until the evening and go to the table like that) and drew his attention to the poems. “Well, I’ll read it,” Bagration seemed to say and, fixing his tired eyes on the paper, he began to read with a concentrated and serious look. The writer himself took the poems and began to read. Prince Bagration bowed his head and listened.
"Glory to Alexander age
And protect us Titus on the throne,
Be a terrible leader and a kind person,
Ripheus is in his fatherland and Caesar is on the battlefield.
Yes, happy Napoleon,
Having learned through experience what Bagration is like,
Alkidov doesn’t dare bother the Russians any more...”
But he had not yet finished the verses when the loud butler announced: “The food is ready!” The door opened, a Polish voice thundered from the dining room: “Roll out the thunder of victory, rejoice, brave Ross,” and Count Ilya Andreich, looking angrily at the author, who continued to read poetry, bowed to Bagration. Everyone stood up, feeling that dinner was more important than poetry, and again Bagration went to the table ahead of everyone. In the first place, between the two Alexanders - Bekleshov and Naryshkin, which also had significance in relation to the name of the sovereign, Bagration was seated: 300 people were seated in the dining room according to rank and importance, who was more important, closer to the guest being honored: as naturally as water spills deeper there, where the terrain is lower.
Just before dinner, Count Ilya Andreich introduced his son to the prince. Bagration, recognizing him, said several awkward, awkward words, like all the words he spoke that day. Count Ilya Andreich joyfully and proudly looked around at everyone while Bagration spoke with his son.
Nikolai Rostov, Denisov and his new acquaintance Dolokhov sat down together almost in the middle of the table. Opposite them, Pierre sat down next to Prince Nesvitsky. Count Ilya Andreich sat opposite Bagration with other elders and treated the prince, personifying Moscow hospitality.
His labors were not in vain. His dinners, fast and fast, were magnificent, but he still could not be completely calm until the end of dinner. He winked at the barman, whispered orders to the footmen, and, not without excitement, awaited each dish he knew. Everything was amazing. On the second course, along with the gigantic sterlet (when Ilya Andreich saw it, he blushed with joy and shyness), the footmen began popping the corks and pouring champagne. After the fish, which made some impression, Count Ilya Andreich exchanged glances with the other elders. - “There will be a lot of toasts, it’s time to start!” – he whispered and took the glass in his hands and stood up. Everyone fell silent and waited for him to speak.
- Health of the Emperor! - he shouted, and at that very moment his kind eyes were moistened with tears of joy and delight. At that very moment they started playing: “Roll the thunder of victory.” Everyone stood up from their seats and shouted hurray! and Bagration shouted hurray! in the same voice with which he shouted on the Shengraben field. The enthusiastic voice of young Rostov was heard from behind all 300 voices. He almost cried. “The health of the Emperor,” he shouted, “hurray!” – Having drunk his glass in one gulp, he threw it on the floor. Many followed his example. And the loud screams continued for a long time. When the voices fell silent, the footmen picked up the broken dishes, and everyone began to sit down, smiling at their shouts and talking to each other. Count Ilya Andreich stood up again, looked at the note lying next to his plate and proposed a toast to the health of the hero of our last campaign, Prince Pyotr Ivanovich Bagration, and again the count’s blue eyes were moistened with tears. Hooray! the voices of 300 guests shouted again, and instead of music, singers were heard singing a cantata composed by Pavel Ivanovich Kutuzov.
“All obstacles for the Russians are in vain,
Bravery is the key to victory,
We have Bagrations,
All enemies will be at your feet,” etc.
The singers had just finished when more and more toasts followed, during which Count Ilya Andreich became more and more emotional, and even more dishes were broken, and even more shouting. They drank to the health of Bekleshov, Naryshkin, Uvarov, Dolgorukov, Apraksin, Valuev, to the health of the foremen, to the health of the manager, to the health of all club members, to the health of all club guests, and finally, separately to the health of the founder of the dinner, Count Ilya Andreich. At this toast, the count took out a handkerchief and, covering his face with it, completely burst into tears.

Pierre sat opposite Dolokhov and Nikolai Rostov. He ate a lot and greedily and drank a lot, as always. But those who knew him briefly saw that some big change had taken place in him that day. He was silent the entire time of dinner and, squinting and wincing, looked around him or, stopping his eyes, with an air of complete absent-mindedness, rubbed the bridge of his nose with his finger. His face was sad and gloomy. He seemed to not see or hear anything happening around him, and was thinking about something alone, heavy and unresolved.
This unresolved question that tormented him, there were hints from the princess in Moscow about Dolokhov’s closeness to his wife and this morning the anonymous letter he received, in which it was said with that vile playfulness that is characteristic of all anonymous letters that he sees poorly through his glasses, and that his wife’s connection with Dolokhov is a secret only to him. Pierre decidedly did not believe either the princess’s hints or the letter, but he was now afraid to look at Dolokhov, who was sitting in front of him. Every time his gaze accidentally met Dolokhov’s beautiful, insolent eyes, Pierre felt something terrible, ugly rising in his soul, and he quickly turned away. Unwittingly remembering everything that had happened with his wife and her relationship with Dolokhov, Pierre saw clearly that what was said in the letter could be true, could at least seem true if it did not concern his wife. Pierre involuntarily recalled how Dolokhov, to whom everything was returned after the campaign, returned to St. Petersburg and came to him. Taking advantage of his carousing friendship with Pierre, Dolokhov came directly to his house, and Pierre accommodated him and lent him money. Pierre recalled how Helen, smiling, expressed her displeasure that Dolokhov lived in their house, and how Dolokhov cynically praised the beauty of his wife, and how from that time until his arrival in Moscow he was not separated from them for a minute.
“Yes, he is very handsome,” thought Pierre, I know him. It would be a special delight for him to dishonor my name and laugh at me, precisely because I worked for him and looked after him, helped him. I know, I understand what salt this should give to his deception in his eyes, if it were true. Yes, if it were true; but I don’t believe, I don’t have the right and I can’t believe.” He recalled the expression that Dolokhov's face took on when moments of cruelty came over him, like those in which he tied up a policeman with a bear and set him afloat, or when he challenged a man to a duel without any reason, or killed a coachman's horse with a pistol. . This expression was often on Dolokhov's face when he looked at him. “Yes, he’s a brute,” thought Pierre, it doesn’t mean anything to him to kill a man, it must seem to him that everyone is afraid of him, he must be pleased with this. He must think that I am afraid of him too. And really I’m afraid of him,” thought Pierre, and again with these thoughts he felt something terrible and ugly rising in his soul. Dolokhov, Denisov and Rostov were now sitting opposite Pierre and seemed very cheerful. Rostov chatted merrily with his two friends, one of whom was a dashing hussar, the other a famous raider and rake, and occasionally glanced mockingly at Pierre, who at this dinner impressed with his concentrated, absent-minded, massive figure. Rostov looked at Pierre unkindly, firstly, because Pierre, in his hussar eyes, was a rich civilian, the husband of a beauty, generally a woman; secondly, because Pierre, in the concentration and distraction of his mood, did not recognize Rostov and did not respond to his bow. When they began to drink the sovereign's health, Pierre, lost in thought, did not get up and take the glass.

Living from generation to generation at the crossroads of all roads, the Kumyks were able to preserve their homeland, love for their homeland and their culture.

Kumyks

Tarki-Tau is a natural monument, a unique mountain, standing apart from a huge mountain monolith. There are legends and myths about it. On its plateau and slopes there are many sacred places, ziyarat - Valikyz pir, Kyrkyz-bulak, Loka, Kutlukyz-bulak, Sangyz, etc., highly revered by local residents. There are 542 mounds around Tarki-Tau and at its foot alone, many of which are known to residents by name. According to legends, in the old days there was a ban on pointing a finger at Tarki-Tau.

The favorable location of the Kumyk plane between the sea and the mountains, on the one hand, contributed to the development of agriculture and animal husbandry, trade and crafts, on the other hand, it subjected the inhabitants of the plain to terrible trials by fire and sword of numerous hordes of conquerors of antiquity. But our ancestors survived these battles, moreover, they enriched their culture and knowledge with the achievements of alien peoples and preserved their land for subsequent generations.

The Kumyks speak the Kumyk language, which has its own dialects: Buynak, Kaitag, Piedmont, Khasavyurt and Terek. In tsarist times, the Kumyk language was studied in gymnasiums and colleges in Vladikavkaz, Stavropol, Mozdok, Kizlyar, Temir-Khan-Shura. And today, many of the older generation of Avars, Dargins, Lezgins, Laks, Tabasarans, and Chechens speak the Kumyk language.

The Kumyks have neighbors: Nogais in the north, Avars and Dargins in the west, Tabasarans and Lezgins in the south.

Before Russia came to the Caucasus, in the 18th–19th centuries, the Kumyk settlements were called the Tarkov Shamkhalate, the Mehtulin Khanate, the Zasulak Kumykia - Endireevskoye, Kostekskoye and Aksayevskoye possessions, in present-day Chechnya - the Bragun principality; Southern Kumyks were part of the Kaitag Utsmiystvo.

At the beginning of the 19th century, Kumykia was annexed to Russia. After the formation of the Dagestan region in 1860 with its center in the city of Temir-Khan-Shura, local feudal lords: shamkhals, khans and biys were left without power. Instead of the previous possessions, districts were created: from the Kaitag utsmiystvo and Tabasaran the Kaitago-Tabasaran district was formed, from the Tarkov Shamkhalate, the Mehtulin Khanate and the Prisulak naibstvo - the Temir-Khan-Shurinsky district of the Dagestan region; On the territory of the Endireevsky, Aksaevsky and Kostek possessions, the Kumyk (later Khasa-Vyurt) district of the Terek region was formed. Kumyks made up the main population of the Temir-Khan-Shurinsky and Khasavyurt districts.

Now more than half of the Kumyks are settled in 8 rural administrative districts of the Republic of Dagestan - Kumtorkalinsky, Karabudakhkentsky, Buynaksky, Kayakentsky, Babayurtsky, Khasavyurtsky, Kizilyurtsky, Kaitagsky. Kumyks are the oldest inhabitants of Dagestan in the cities of Makhachkala, Buinaksk, Khasavyurt, Kizilyurt, Izberbash and Kaspiysk. Some Kumyks live in urban-type settlements: Tarki, Tyube, Leninkent, Kyakhulai, Alburikent, Shamkhal, Mana-skent. Relatively in large groups Numbering more than 22 thousand people, the Kumyks live in the Gudermes and Grozny regions of the Chechen Republic of Ichkeria and the Mozdok region of the Republic of North Ossetia-Alania. A small part of them are settled in the Stavropol Territory and Tyumen Region Russian Federation, as well as in neighboring countries - Kazakhstan, Ukraine, Uzbekistan, Turkmenistan and Azerbaijan.

The natural world of the Kumyk plane, foothills and coast is extremely rich and diverse. The main rivers crossing the Kumyk lands are Terek, Sulak, Shura, Ulluchay, Gamri, Manas, Aksai, Aktash. The Terek and Sulak carry water to the Caspian Sea, other rivers dry up in the summer or are completely taken apart for irrigation.

The forests are quite diverse in species composition: oak, hornbeam, beech, poplar, alder, elm, ash, walnut, cherry plum, dogwood. The predominant shrubs are medlar, rose hips, hawthorn, blackthorn, hazel (hazelnut), blackberry, and grapes.

The fauna of Kumykia is also diverse. Wild boars, saigas, wolves, jackals, badgers, foxes, hares, hedgehogs, and weasels live here.

The bird world is represented by tree sparrows, pigeons, eagles, magpies, swallows, tits, ducks, and geese.

In river reservoirs and the Caspian Sea there are various types of fish: sturgeon, beluga, sterlet, carp, carp, pike, kutum, bream, salmon, rudd, mullet, asp, pike perch, perch, catfish. Fishing for herring and sprat has long been of great commercial importance here.

Unique natural monuments associated with the formation of the cultural heritage of the people require great attention from the state and the public. These include the sandy mountain Sary-Kum, Mount Tarki-Tau, Talginsky, Kayakent mineral and mud springs, Agrakhansky Bay.

Kumyk settlements

Before cities appeared on the Kumyk Plain, the main settlements of the Kumyks, as well as other peoples of Dagestan, were villages. They had in their name a reference to the location. So, among the northern Kumyks their names ended in yurt(Khasavyurt, Babayurt, Botayurt, Adilyangiyurt, Sultanyangiyurt, Karlanyurt, etc.), among the southern Kumyks “kent” and “gent” (Bashlykent, Kayakent, Yangikent, Usemikent, Alkhodzhakent, etc.). The Kumyks also have a word aul(Endireyaul, Kandauraul, Chontaul, Nutsalaul, Khalimbekaul, Muslimaul, Agachauul, etc.).

Botayurt became the most famous Kumyk village in agricultural terms after the construction of the Sulak-Yuzbash canal in 1874–1875 - Koysuv tatavul– (Koysuv ditch.) This canal, 60 miles long, ran through the middle of the village of Botayurt.

Its presence gave the Botayurt residents the opportunity to keep moisture-loving animals on their farmstead: draft buffaloes and milking buffaloes. The draft buffaloes delighted the cabbies with their mighty strength. They transported heavy loads from Botayurt to the city of Khasavyurt, from there to the city of Kizlyar and back.

A similar occupation for cab drivers is arbaci was called to carry kira(loads), and peasant cab drivers were called Kirechi. They harnessed buffaloes, oxen and horses, depending on what kind of cargo was being transported where. Hamish arba- a cart pulled by buffaloes, oguz arba- an ox-drawn cart at arba- horse-drawn carriage. Kirechi were hired by wealthy entrepreneurs and received money for their work, unlike plowmen - Sabanchy who worked in the field. Sabanchy- plowman, Arbachy-cab, suvchu- waterer, bavchu-gardener, Tuvarchi-shepherd, koichu- shepherd were the main professions of the botayurtists.

The most interesting settlements of the Kumyks - farmsteads - also bore their names depending on the place of foundation - flock among the Khasavyurt Kumyks (Germenchikotar, Chagarotar, Adillotar, Kachuvotar, etc.) and swings all other Kumyks. The residents who settled here were residents of nearby large villages, who raised livestock and sowed grain on the “flock” lands.

Gradually, from temporary small farms of 5-10 households, large settled farms grew, losing dependence on those villages from which farmers had once moved. This is how large villages were formed from small farms, preserving their origin in the name.

Since the 50s of the 20th century, during Soviet times, these settlements have grown so much that many of them do not differ from other large settlements either in the number of inhabitants, or in the type of buildings, or in their cultural appearance, although they continue to bear the old names to this day flock.

And large, large Kumyk villages, in turn, also consisted of so-called quarters. So, in Endirei there were 8 quarters that exist to this day: Boraganaul, Ariberiaul, Tyumenchogar, Aidemirchogar, Temirchogar, Adilgereychogar, Salaaul, Mukhaul.

In one of the oldest villages in Dagestan, the original capital of the Khazar Kaganate, in the past the second most important military-strategic and trading point of Dagestan (after Derbent) and once the capital of the largest feudal principality in Dagestan - the Shamkhalate of Tarkovsky - the village of Tarki, there were 8 villages: Chog'araul, Dorgeraul, Utgchulakaaul, Bazaraul, Gyuntijmesaul, Tebebashaul, Bakaaul, Issisuvaul.

Each quarter had its own head, a princely family, who governed and kept order in their territory.

The development of capitalism quickly changed the appearance of Kumyk villages. New neighborhoods, streets, and new shopping arcades began to appear. When visiting the cities of Russia, rich Kumyks: merchants and landowners, adopted the experience of constructing residential buildings and commercial premises and built their own houses and commercial establishments in an urban manner.

On the main street there was a Juma mosque with a high minaret, where all important issues of the villagers were usually resolved. This street is always called ulluoram(among the northern Kumyks) or ulluelchi(among the southern Kumyks). It was always a little wider than the other secondary streets, and lined with better houses.

These transformations were especially evident in the example of the ancient Kumyk village of Aksai (Yakhsai).

The village of Yakhsai consisted of the following quarters: Alekeyaul, Zagyaul, Kamaraul, Oruskhanaul, Pokluaul, Sabanayaul, Tobenaul, Tyumenaul, Chag'araul. At the beginning of the 20th century, a new quarter appeared in the village, named after the founders - German colonists, Nemis-kutur (i.e., German farm).

Pre-revolutionary Yakhsai became known as one of the craft centers of the North Caucasus. At the beginning of the 20th century in the village. Yakhsai had about 50 commercial, industrial and handicraft enterprises: tanneries, workshops, factories for firing bricks and tiles. Merchants of the I, II and III guilds lived in the village, through whose efforts foreign goods also came here.

By the end of the 19th century. Yakhsay became a fairly large settlement for that period, with a main street paved with stone, Tash-oram (stone street). Tash-Oram ran past the bridge over the Yakhsaysuv River to the square with the Juma Mosque, opened in 1856, and a madrasah. On both sides of the street there was a school, a pharmacy, a chain of stores, a hotel, as well as one or two-story stone houses covered with tiles.

In 1879, a Russian elementary school was opened in Yakhsay. The villagers, at their own expense, renovated 18 rooms of the state-owned building, which was handed over to the community to open a school.

As a result of many years of communication as neighbors with the Russian people - Terek Cossacks and farm peasants in the houses of the Yakhsayans next to koryuk-stove in the yard a Russian stove appeared in the house, a bed - instead takhtamek, table, chairs, samovar, kerosene lamp - instead sham chirak.

During these same years, several Muslim schools operated in the village, where Arabic and Turkish languages, arithmetic, history, geography, logic and other subjects were studied. Since the 19th century, Yakhsai has also been known as one of the religious centers of Dagestan. The best experts in Arabic-language sciences were recruited to teach in the rural madrasah.

The most famous of the teachers of the madrasah is Sala-Uzden Yusup-kadi (Gadzhi-Yusup) Klychev, better known as Yusup Yakhsaysky. He was a prominent theologian, Arabic scholar and author of works on philosophy and logic, knew medicine well, and was considered one of the prominent religious opponents of Imam Shamil. Yusup Yakhsaysky in the fight against muridism was supported by Said Arakansky, Mama-Gishi-Bek Endireisky, Mirza-tagi-mullah of Derbent, Ayub-kadi Dzhengutaisky, Nurmagomed-kadi Khunzakhsky, Barka-kadi Kakamakha, Zukhum-kadi Akushinsky, Aslan-kadi Tsudaharsky and others .

In 1887, for the first time in the history of this Kumyk village, a state census was conducted here. According to it, in Yakhsai there were 1182 households, where 6610 people lived. Of these, 6,200 were peasants, 135 biys and chankas, 216 artisans, 39 clergy. In those years, 758 lived in Yakhsai chewing(Jews), 131 tinkers (Laks), 23 michygysh(Chechens). Shops - stalls ( putkalar) there were 50, mills – 11, mosques – 10.

Such rapid production growth in Yakhsai marked the beginning of cultural and educational growth. To this day it is called the village of generals, poets and ministers. Thus, even in pre-revolutionary times, 5 Yakhsayites were awarded the rank of general. During Soviet times, 18 natives of the village received the military rank of colonel. In 1918, Yakhsaite Yusup Gadzhiev was appointed Minister of Finance of the Provisional Government of Dagestan. In Soviet times, this village gave three more ministers: Akhmed Ozdeadzhiev - agriculture, Khalit Magidov - education and Kandaur Akavov - agricultural machinery.

Poets and writers of Yakhsai are represented by the names of Magomed-effendi Osmanov, Manay Alibekov, Abdulla Magomedov, Alim-Pasha Salavatov, Bagavdin Astemirov, Abdul-Vagab Suleymanov, Sharip Alberiyev, Sirazhdin Tokbolatov, Murad Adzhi and others, in the field of art - Hamid Rustamov, Baysoltan Osaev, Biymurzy Mantaev, Nariman Akavov, etc. Many scientists, famous doctors, athletes, etc. also came from Yakhsai.

The ancient Kumyk village of Erpeli is located in a picturesque, amazingly beautiful area. Excellent natural and climatic conditions, soft mountains with thick grass, stretching from south to west, make it possible to keep tens of thousands of heads of large and small ruminants and herds of horses here. There are numerous springs, and at the foot there are ancient forests. The mountains of Ismailtau, Apke, Tavyol, Yassy-but, Madigin, Salatau, Belbuvgan, Zhangere and others are the pride of the Erpelin people. The forests were inhabited by brown bears, wild boars, gazelles, hares, badgers, foxes, wolves, squirrels and many other wild animals and birds. In the forests, the Erpelinians prepared firewood for the winter and building materials.

Now the forests are under strict protection. Gas is now used for heating. Three rivers flow from the foot of the mountains: Chernaya - Karaozen, Belaya - Akyozen and Severnaya - Artozen, cutting the village into three parts.

There are also inexplicable miracles...On the left slope of a mountain called Buzluyurek (Ice Heart), nature has dug a tunnel, the end of which no one has yet seen. There is always water in this tunnel. In summer it turns into strong ice, and in winter it melts, but does not flow anywhere!

But Erpeli is famous not so much for its nature as for its hospitable and friendly people. For a long time, Avars lived in the lower reaches of the Erpelin Mountains in 3 or 5–7 houses, feeding themselves from their plots and keeping livestock. In the 30s and 40s, the Erpelin residents invited them all to the village, allocated them the best irrigated land to start farming on the western edge of the village, helped them settle in a new place, and accepted them into the collective farm. Nowadays their houses alternate with those of the Erpelinians, and they themselves became related to the local residents through marriage. Erpeli is one of the largest international villages in the Caucasus. Armenians, Iranians (Persians), Karachais, Tatars, Russians and representatives of almost all nationalities of Dagestan live here.

Therefore, it is not surprising that on such land and in such conditions dynasties of famous statesmen of Imperial Russia, the mighty USSR and present-day Russia were born. This can be seen in the example of the Apashev-Bexultanov family.

Daniyal Apashev (born in 1870 in the village of Erpeli, Temir-Khan-Shurinsky district) is a major social and political figure in Dagestan in 1914–1920. Commandant of the city of Temir-Khan-Shura, chairman of the parliament of the Mountain Republic (1919–1920). Shot by the Cheka.

Suyunchgirey Apashev is the eldest son of Daniyal Apashev, a volunteer of the legendary Wild Division (Dagestan Cavalry Regiment). Died in Austria in 1915. He was buried in his homeland, in the village. Erpeli.

Magomed Apashev is the youngest son of Daniyal Apashev. At the age of 14 he was forced to run away from home. When the Cheka officers came for Magomed, he was already far from Temir-Khan-Shura. From Baku, his father’s kunaks transported him to Central Asia, to Tashkent. In 1926–1931 studied at the Central Asian Institute of Mechanization (Tashkent), from which he graduated with honors and became a specialist in internal combustion engines. Since 1933, he worked at the Chelyabinsk Tractor Plant - the famous ChTZ. In 1939 – postgraduate studies at the Moscow Automechanical Institute. Recognition of the scientific achievements of Doctor of Technical Sciences Magomed Daniyalovich Apashev was his appointment in 1950 as head of the department for rocket launch engines at the Institute of Engines of the USSR Academy of Sciences. He formed a scientific school of 19 doctors and more than 30 candidates of science, published more than 200 scientific papers, 2 textbooks for higher education, one of which is still successfully used by students of a number of universities, including foreign ones.

M. D. Apashev received more than 15 patents for inventions in the field of rocketry and spacecraft. Almost all of his scientific works are still strictly classified.

Abdulzagir Beksultanov is an energetic, tireless worker who, during the Great Patriotic War, donated all his savings - 25,000 rubles - to the State Bank to help the Red Army, for which he received a letter of gratitude from the Supreme Commander-in-Chief I.V. Stalin. The letter was published in the newspaper “Dagestanskaya Pravda”, No. 43 (6569) on March 1, 1944, and is located in the National Library. R. Gamzatova.

Kamil Apashev is the uncle of the Beksultanov brothers. During the Great Patriotic War he was a battalion commander. He died a heroic death in the battles for Sevastopol.

Beksultanov Aburagim Abdulzagirovich is the elder brother, who for many years successfully headed the largest, multinational Khasavyurt district.

Beksultanov Abdulbasir Abdulzagirovich, an honored builder of the republic, at the head of the PMK, in a short period of time, rebuilt the village of Pervomaiskoe, destroyed as a result of a militant attack in 1996.

Beksultanov Beksultan Abdulzagirovich is a courageous, cheerful person, director of the College of Finance and Economics (Makhachkala).

Beksultanov Kamil Beksultanovich – Director of the Department of Financing of State Programs and Accounting of the Ministry of Regional Development of Russia. Lives and works in Moscow.

Ancient Kumyk villages located near caravan routes were often invaded and destroyed by numerous conquerors - Tamerlane, Genghis Khan, Nadir Shah, the tsarist army of the times of imperial Russia, and even their warlike neighbors.

Among them, a special place is occupied by the village of Aksai, destroyed by order of Yermolov in 1818, the village of Endirei, destroyed in 1722 by the army of Peter the Great, and the southern Kumyk village of Bashly was burned in 1877. The people composed a song that contains the following lines:

The villages of Sala-Uzden were razed to the ground,

Black beards turned white.

They were nice men

Now they are being trampled by the unworthy.

The Mahdi's cause was ruined

His own naibs.

The city of Bashly was glorious,

Now there are only cliffs around him.

After six years full of severe hardships, spent in forest huts and dugouts, the Bashlin residents were amnestied, but they were forbidden to restore one common village. At first, the tsarist authorities were going to resettle them in six places, then, at the request of the population, a decision was made to found three villages. Moreover, each tukhum (clan), by decree of the district administration, was divided into three parts, each of which was allocated a certain place in one of the villages, but the entire clan was strictly forbidden to settle compactly.

While struggling with the memory of the uprising and even going so far as to ban the restoration of Bashla, the tsarist administration did not take into account one thing - the ancient city, destroyed to the ground, perished, but did not submit.

In total, representatives of 2,852 families took part in the uprising in the Kaytago-Tabasaran district. In order to further punish them, a fine of three rubles per yard was collected from them annually. Considering that a cow in those years cost from 6 to 8 rubles, then this was a lot of money.

The Caucasian War, and then the land decrees of the tsarist administration, were also the reason for the division of the once entire territory of the Kumyk Plain. Thus, several Kumyk villages were assigned to the Terek region. Now these villages are located on the territory of present-day Chechnya - Braguny, Darbankha - New Braguny, the city of Gudermes, Gudermes district, village. Bammatyurt (Vinogradnoe) Grozny rural district; in Ossetia - in the settlements of Kizlyar (Bekish-Yurt / Bekovichi / Kuchuk-Yurt), Borasuvotar, Malgobekotar.

In the Mozdok district, the village of Kuchukyurt, the director of a secondary school, Rasul Aliyev, has been selflessly engaged in preserving and promoting the cultural and historical heritage of the Kumyk people for many years, promoting the placement of gifted school graduates in universities in Moscow and Dagestan, finding patrons for the village’s sports teams, so that The connection between generations was not interrupted for a minute...

Kumyks also live in the city of Malgobek in Ingushetia. Here, near the village of Plievo, there is Borga Kas– Mausoleum of the Bragun khans, sacred place- ziyarat with an inscription on the walls, sayings from the Koran in Arabic, dated 808 AH, i.e. 1405–1406, and the name of the buried (last) person - Bek-Sultan b. Keep it cool.

Great trials with fire and sword fell on the lot of the Braguns - Terek Kumyks, as they are called now. The huge hordes of the Mongol-Tatar military leader, the Golden Horde Khan Tokhtamysh and the Central Asian conqueror Tamerlane - Aksak Temir left their terrible mark on the memory of our people. And the most terrible disaster of that time, which overtook our ancestors and almost the entire North Caucasus, was the plague (bubonic plague - Black Death). But the people did not disappear. Our surviving ancestors, individually and in groups, gathered and rebuilt their villages. The Braguns, a tribe of Borgans, descendants of the Barsils, defended their land. In the most difficult conditions of combat and terrible diseases, the Braguns survived and live in these villages even now, on their native Terek-Sulak Plain.

Power among the Braguns was inherited. The Khudaynad dynasty ruled them until the end of the 19th century, until the establishment of Soviet power in the North Caucasus. The last prince of the Braguns was Umalat Taymazov, a descendant of Khudaynad. He built a mosque in the village. Braguns still at that time. Now the mosque has been restored and is functioning. The imam here is Akhmat-Khadzhi Kadyrov's student Magomed - Sharip-Khadzhi Mur-tazaliev.

During the Great Patriotic War, the Braguns all stood up to defend their homeland: male militiamen at the front, women and old people in the rear at work to build fortifications before the fascists advancing in the Caucasus. 180 people from Bragunov went to the front, 86 of them did not return. Four: Aliyev, Guseikhanov, Mamaev and Mezhidov were awarded the highest military awards - the Order of Glory. In 1946, for participation in work on the labor front, they were awarded medals “For Victory in the Great Patriotic War of 1941–1945.” 97 people - old people, women, teenagers, 9 braguns were awarded the medal “For the Defense of the Caucasus”.

The harsh mountains of the Caucasus,

Engulfed in eternal war,

It thunders and makes a majestic noise

Your voice is so rebellious.

Throwing their chests onto the trunk,

Ready to join the fight.

The sea splashes wearily

Throwing yourself onto the steep shore.

People live in the Caucasus

Sealed by the friendship of centuries.

Interlinear translation from Kumyk by M. Atabaev (“Boraguntsam”)

You can support the words of Akhmat Khubiev, a history teacher from the villages. Braguns of the Gudermes region of Chechnya: “I think the main thing is that the braguns currently live calmly, are confident in their security, feel the strength and justice of the authorities, and this is a great achievement, this is the result of the activities of the presidential team led by Ramzan Akhmatovich Kadyrov. This is what every inhabitant of the ancient Bragun tribe thinks.”

During the Caucasian War, large, well-protected villages also suffered. This happened with the village of Tarki, which was severely devastated by the raids of the first imam of Dagestan, Kazi-Magomed, and subsequently by the murids of Imam Shamil. In order to protect the people from extermination and slavery, Shamkhal Tarkovsky Abu Muslim Khan, at the height of hostilities in Dagestan, prophetically called on the Kumyks to remain faithful and devoted to Russia. By the end of his life, Imam Shamil repented that he had fought for 25 years with such a strong power as Russia.

The wars that swept both the Kumyk Plain and throughout Dagestan caused serious damage to the economy and economy of the region, depleted material and human resources, and suspended the development of the Land of Mountains.

Only in alliance with a strong and powerful European state with a developed economy and advanced culture did the peoples of Dagestan see their future and in the middle of the 19th century they finally became part of Russia.

How the Kumyks lived and what they did

Favorable natural and climatic conditions of the Kumyk plane contributed to the development of agriculture and animal husbandry. Agriculture was the main occupation. They grew wheat, barley, millet, and corn.

In the spring, all residents of the villages went out into the field together to begin arable work. The day of the first furrow was celebrated with special solemnity. The first furrow was made bereketli- a peasant who was experienced, successful, receiving a good harvest.

The labor custom of the Kumyks is to invite relatives or neighbors to do difficult work. This custom is called Bulka. Poor peasants united in two or three households during plowing, and shared the use of oxen and agricultural tools. This method of mutual assistance was called ortak.

The Kumyks planted pumpkins, watermelons, melons, beans, and cucumbers in the spring.

After sowing the seeds, the entire field was watered. Autumn watering was considered the most valuable. No wonder the Kumyks created a proverb: “Gyuz suv – yuz suv”(Autumn watering - watering a hundred times). To irrigate their fields, peasants used sources located nearby: rivers, springs, and ran canals and ditches from them to the fields.

soil Tarlava farmers irrigated the crop fields using ditches dug kumuk bel an iron bayonet shovel with a foot pedal. The ditch was called tatavul. Were there el tatawul– a channel common to all, bash tatavul– head ditch, airyk tatavul- drainage ditch.

Along the plowed field - tarlav from the very beginning to the end, a deep cut was made with an iron plow - karamuk. It served to drain water between the ridges of arable land.

Surface and deep irrigation were used depending on the time of year and the crop that was sown in a given area of ​​the field. In the first case, the irrigator passed water quickly along the furrows, not allowing it to be absorbed into the soil; in the second case, in the right place karamuqa(slots) he did boogan(dam) so that the water stops and seeps deeply into the soil. At the same time, the waterer - suvchu with his inseparable shovel kumuk bel with the pedal, he leveled out the bulges and depressions that appeared in this area of ​​the field, which could lead to the formation of puddles or under-watering.

The peasant determined the time of watering the growing corn by its stalks: if they turned black, then they needed moisture, and if they turned yellow, it means they were waterlogged and did not need water.

In the last days of May, haymaking took place. Only men mowed. They stung everywhere with sickles, and rare herbs were removed with a scythe. They dried the hay right there in the field.

After the end of the harvest, the grain was transported to the threshing floor. indir. At the same time, the current for threshing was prepared. Threshing was carried out very carefully using threshing boards - balbular, seated with flint stones. Bulls or buffalos walked almost all day with threshing boards along the sheaves spread throughout the current so that the grain was separated from the straw. Right there on the lek, according to Muslim custom, the peasants allocated a tenth of the harvest - sunset– for the mosque for the benefit of those in need.

Land and irrigation water were the main, most valuable assets of the peasants - Sabanchy. The lands adjacent to the water had great fertility and allowed their inhabitants to successfully engage in arable farming. The temperate climate of the region was quite favorable for this.

Peasant grain growers grew several varieties of wheat: so be it– white wheat, sari Budai - sexual (yellow) wheat, arysh budai- rye. Also sown: arpa– barley, Sulu– oats, tari– millet, gyabizhay– corn, grew orchards and vineyards, engaged in melon growing, grew madder, a plant that produces dyes, – Boyav Tamur.

Gardeners cultivated different varieties of apples, pears, plums, apricots, peaches, and quinces. Local pears were known: Tavukbut Gyarmut- Chicken's leg, gulgyan– floral, Güzlük Gyarmut– autumn. The apples were called: sut alma – dairy, kiiz alma – felt, kyzyl alma - red, turshlu alma– sweet and sour. There were two varieties of apricots: kaisyn kurege– sweet boned apricots and muttering curege– bitter bones, dried apricots. Yazlyk kokan, guzlyuk kokan, alcha kokan– local plum varieties.

Peasants sowed local varieties of corn: kyrk gunlyuk- forty days, saree gyabizhay– yellow corn, ak gyabizhay- white corn.

The rich, lush pastures of the Kumyk plane were favorable for the breeding of cows, bulls, buffaloes, horses and even camels. Buffalo milk was especially valued for its high fat content and great nutritional value. The sour cream made from buffalo milk was especially tasty.

We also had buffalos at home gamush. They are one and a half times larger than cows, they have large semicircular horns and very kind, attentive eyes. We called the little buffaloes Gödek. The adults entrusted us with caring for our animals: cleaning up after them, feeding and watering them, scrubbing them with a special brush; they loved this very much.

My mother and grandmother raised chickens, ducks and turkeys. In our family, everything was our own - bread, meat, milk, sour cream, cottage cheese, eggs, vegetables and fruits.

Traditional housing

Kumyk dwelling – wow there were three types: one-story - erden yay, one and a half storey - wow and two-story - eki kat uy. In the foothill zone, two-story dwellings predominated. The main building materials were straw, reeds, clay, and pebbles.

In places with forests and mountains, the Kumyks built buildings using stone and wood: mosques, merchant houses, and administrative buildings are still preserved in Endirei. In the past, poor people's rooms had no windows. They were replaced by a small hole in the roof or above the door.

In rich houses, windows were made, and they usually faced the courtyard. Only the blank walls of the houses faced the street.

The houses were oriented with windows to the south. This helped protect from direct rays of the sun in summer, and from cold winds in winter, protecting residents from drafts.

Under Soviet rule, Kumyk housing changed significantly. Instead of a flat adobe roof, there is now a gable tile roof. The interior decoration of the house has also changed. Instead of a wall fireplace, which provided almost no heat, stoves of a special design with an oven and a cast-iron stove are installed.

The stoves were heated with brushwood and firewood collected from the forest. It was not an easy, difficult task - to go into the forest every day to collect firewood, in any weather. First, chop it, then load it onto the cart, then, after bringing it home, break it again, chop it into small logs, and put it in reserve.

Under Soviet rule, gasification began to develop in Russia, and through the efforts of the Hero of Socialist Labor Ilmutdin Nasrutdinov and his son Nasrutdin Ilmutdinovich, the residents of Dagestan were among the first in the country to use gas, a wonderful blue fuel.

What the Kumyks ate and drank

The main food products of the Kumyks were agricultural products: flour - wheat, barley, corn, cereals - wheat, corn, millet, as well as beans, rice and livestock products - meat, fat, butter, milk, sour cream, cottage cheese, cheese. They also ate poultry meat, hunted game, and fished - balyk: bekra(sturgeon), yayyn(som), irgay(salmon), chorpan(pike), carp(carp). Fish was eaten boiled, fried, or dried. Old people say that dried fish was even used to prepare khinkal.

Corn flour was then the main food product in a peasant family. Only rich Kumyks consumed wheat flour.

From corn flour, women prepared a round and flat cake called Michari, and haltam- dumplings and bulamuk- hominy. Corn dough was baked in a low-power bakery - kyoryuk, heated with wood.

Koryuk- this is actually a Kumyk invention, it differs from the Central Asian or Transcaucasian tandoor, deepened into the ground. Koryuk is built in a specially designated room in the yard by the owner, often under a canopy at the gate. This is done so that neighboring women who do not have the opportunity to build a kyoryuk and provide it with firewood can also use it. By the billowing smoke, the neighbors knew that the koryuk was heated, and they hurried there with their dough - some made from corn flour, and some from wheat flour.

Women expertly prepared cornmeal Michari- churek. It had a round shape with a diameter of 20–25 centimeters, a thickness of about two centimeters, and a weight of more than a kilogram. Yarty Michari, Sav Sogan, which means: “Half a michari and a whole onion is the norm for a man,” people joked with this saying, emphasizing the “advantages” of corn churek, which causes heartburn and does not maintain a feeling of fullness for long.

From wheat flour they baked their daily bread, called etmecom. There were different varieties of etmek. They were called like this: kysyr etmek- a product made from unleavened dough, khamur etmek- a product made from fermented dough, maily etmek– puff pastry filled with melted butter, kaalach- curl, dopuina– bun without filling, chapilek- a product baked in the form of a flat circle from unleavened or fermented dough. Chapilek can also be made from corn flour. Mavarik, katlanchyk, lokum, minav, solak, yimishaklar are also bread products made from wheat flour.

Kumyk women know how to prepare different soups - shor-palar. They are basically the following: Burchak Shorpa– bean soup with dried meat, ilashgy– noodles with chicken meat, hefty shorpa– rice – milk soup, kabak shorpa– black pumpkin pulp soup with milk, cheese - gyinkal cheese– soup with dumplings, uvmach shorpa, tea shorpa– flour soups without meat, balyk shorpa– fish soup like Russian fish soup, kozukkulak shorpa– sorrel soup similar to green borscht, Kurze- a type of dumplings stuffed with minced meat soaked in vinegar - khantse, tavuk shorpa– chicken soup with boiled onions.

Chudu is a favorite dish of the Kumyks, made from unleavened dough of wheat flour in the form of a thin, flat mug the size of a plate with various fillings. There are: this is a miracle- miracle with meat, karyn miracle- miracle with tripe, bishlak miracle- a miracle with cottage cheese, kabak miracle- miracle with pumpkin, whose miracle– with fermented milk, sogan miracle- a miracle with onions, from wild onions - Khaliyar miracle, kychytgan miracle- a miracle with nettles, albota miracle– miracle with quinoa, stuffed with horse sorrel – atkulak miracle and many more varieties.

Among sweet foods, the Kumyks preferred halva - gyaliva. It is prepared in different varieties: dugi-gyaliva– halva made from rice flour, Ungyaliva– from wheat flour, koz-gyaliva- from nuts, uvmach-gyaliwa– from dough grains seasoned with honey – ball, party.

The biggest delicacy for rural children was watermelon jam or syrup - touchup. It was made from the pulp of watermelons. The day when tushap was cooked was a holiday for rural children. They ate their fill of watermelons when they came to the courtyard where the women were on a hot fire. otagya- a hearth dug in the ground, in a large vessel sylapchi, similar to a shallow round trough, watermelon juice was boiled until it became syrup, and then watermelon honey - touchup.

To get what you need for one family tushapa I had to cut hundreds of watermelons. Cut watermelons became a tasty morsel for the children who gathered in the yard of the one who cooked the tushap that day.

Arts and crafts

Possessing centuries-old knowledge of their ancestors and a good raw material base, the Kumyks mastered all the intricacies of processing raw materials and manufacturing finished products. Thus, wool was used to make cloth, patterned felt rugs, carpets, cotton was used to make fabrics for clothing, silk was used for scarves, belts, and threads; sheepskin - for clothes, hats.

Seamstresses from Yakhsay were famous throughout the Caucasus for their knitting of silk scarves. chille tastar and camel wool carpets. The wealthy part of them was famous for their embroidery made of gold and silver threads.

Animal skins were of great importance for making clothing. The Kumyks made men's hats and fur coats from the skins of rams and sheep - sheepskins, and shoes from the skins of cattle and goats.

Carpet weaving

Among household crafts, carpet weaving occupied a large place. The Kumyks wove both pile carpets - hali, and lint-free - smooth double-sided carpets, known as doom, patterned felt carpets – arbabash. In addition, they made wool bags - dorbalar, kaplar, saddlebags – Khurzhun, blankets - chul, saddle mats, as well as felted felts - kiiz, sweatshirts – terlik, prayer rugs – namazlyk, simple burkas – yamcular, as well as mats - chipta and etc.

The centers of carpet production were Tarki, Kumtorkala, Andirei, Nizhneye Kazanische, Verkhneye Kazanische, Kayakent. Felt production was particularly developed among the northern Kumyks.

Among the Kumyk carpet products, lint-free one-sided carpets, known as sumak. The carpets' designs are mostly geometric and feature original designs and colors. Northern Kumyks also make felt rugs decorated with geometric and floral patterns.

Along with smooth carpets, striped carpets, the so-called Kayakent carpets. They were produced and are now produced mainly in the villages. Kayakent. As well as Duma, they are double-sided, dense and covered with ornaments. According to experts, Kayakent rugs were previously recognized as genuine masterpieces of carpet art.

The most typical for Kumyk carpet weaving can be considered a kind of felt carpet - arbabash with a mortise pattern. Arbabashi were 1.5–2 meters wide and from 2 to 5 meters long. They were usually made from two felts of the same size, pre-painted in different colors. For Khurzhun, kap And dorba The same wool yarn was used as for the carpets.

Woodworking

Walnut and apricot trees growing on the Kumyk plain and in the foothills were used to make household utensils: troughs intended for kneading dough - kershen, chara, trays – tep-si, buckets – forehead, barrels – cherme, spoons – kashyk, mortars – ayak; furnishings: small chairs and stools on four legs, bunks - takhtemek, occupying almost a third of the room.

Wicker barns for storing grain and flour were widely used on the farm - refugee, large baskets without a bottom, which were placed on a cart for transporting ears of corn and chaff - roan, small-sized baskets with a wicker bottom - even.

Metal processing. Weapons production

Even in ancient times, the Kumyks knew how to mine iron ore and obtain iron from it. For agricultural needs, blacksmiths made sickles - orak, braids – chalgyi, axes – bantha, plowshares – Saban Temir, horseshoes – cash, knives – bichak, shovels with a narrow end - white, later - hoops on the wheels of carts.

The steel forging workshop of a Kumyk was equipped almost in the same way as a similar workshop of a Kubachi or Amuzgin. The Kumyks' weapons production had its own centers, while there were steel forge workshops in almost every village. The centers of weapons production within Kumykia were Verkhneye Kazanishche, Tarki, and Endirei. “Andrey’s village is now a peaceful village, famous for the manufacture of Asian weapons,” wrote P. Khitsunov about Andrey in the newspaper “Caucasus” (1846, No. 16).

Men's and women's clothing

The light underwear of the Kumyks for men was a long shirt - goylek and pants - ishtan. They were sewn from simple cotton fabrics. Over the shirt - beshmet - kaptal. The beshmet was sewn from dark material - cotton, wool or silk. Gradually the beshmet replaced Caucasian shirt with front fastening and stand-up collar. A Circassian coat was worn on a beshmet or shirt - chopken, which was sewn from semi-woven fabrics. In winter, a sheepskin coat was worn over a beshmet or Circassian coat - tone. When setting out on a journey in bad weather, the Kumyks, like many other peoples of the Caucasus, put on a thick cloth bashlyk over their hats - bashlyk, a pointed hood with long bladed stripes on both sides for tying at the neck. The headdress of the Kumyks was a sheepskin hat - papakha.

Footwear: light morocco boots, charms, shoes with thick soles. Boys, starting from five to seven years old, wore the same clothes, with the exception of a burqa and a hood. In the cold season, boys wore toshluk- a type of padded jacket or sleeveless jacket made of silk or wool.

Kumyk women's clothing was more varied. Underwear: ich golek And byurushme gölek– long shirts; Belt clothing - bloomers or wide pants. Several types of outer dress: swing dress, arsar, open dress, half, fancy dress type arsara, kabalay.

The Kumyks wore a bandage on their heads sensitive. On top of it - a silk, wool, tulle or chintz scarf - yavluk.

The woman's shoes were wool socks zhorab home-knitted and morocco dudes – machiiler. Women wore leather galoshes over their boots in winter and in bad weather when going outside. kalushlar or shoes - shoe. Girls from five to seven years old wore the same clothes as young women. Unlike women who loved strict colors, they were given clothes in brighter colors and bought colorful scarves. Chutku girls might not wear them until they were 10–11 years old.

Cosmetics: whitewash – both and blush - engilik. They especially liked to line their eyes, eyebrows and eyelashes with antimony - Surme, which was also used to treat eye diseases. Many women, especially older women, dyed their hair with henna. This was done both for beauty and to strengthen the hair roots. It was believed that henna also helps with headaches.

Family

Since ancient times, Kumyks have built family life on the basis of the Koran and Sharia. Religion obliges a person to be cultured towards his loved ones and neighbors, towards people of other nationalities. A person who prays should not say bad words, behave badly at home and in public, drink alcohol, try drugs and smoke. Must be clean, study well, play sports, respect and help elders, not offend younger children or pets, and not break trees.

Family has always been and is highly valued by the Kumyks, and marriage was a necessity.

Family is the basis of any tukhum (clan) and a guarantee of a secure old age. Among the Kumyks, as well as among other peoples professing Islam, marriage was considered a sacred duty of a Muslim: “A person who is married has more merit before God than the most devout Muslim who remains single.”

The free communication of young people among the Kumyks was somewhat constrained by adat norms. But, despite this, boys and girls always found an opportunity to meet - at harvest time or haymaking, during the tanning of hides, at the spring where the girls went for water. A kind of viewing of brides by young people often took place at the spring. The girls wore their most elegant dresses when they went to fetch water. In the morning and evening it was a kind of parade of dressed up girls. The young people could exchange a few words with them here, exchange glances. More daring boys could ask the girl for a drink.

Communication between young people at the spring, as well as at various entertainment events and holidays, contributed to a certain freedom in choosing a bride and groom. The marriageable age for girls was 16–17, sometimes 14–15 or even 12–13 years. For boys, the normal age for marriage was 16–18 years old. The husband was supposed to be 3–5 years older than his wife.

The social and national identity of the bride and groom was and is of great importance. When concluding a marriage, they always paid attention to the origin and pedigree of the future family partner. The same importance was attached to health: whether there are any chronic diseases in the family. The wife had to be of pure, good origin - so that she would not be illegitimate or of bad behavior; to perform the rituals of the Muslim faith; retained her virginity; if a widow and an undivorced wife, so that she is able to have children.

The social status of the bride’s parents must be taken into account: whether they are poor, middle peasants or rich. Usually this question was approached like this: I have two bulls, and they have two bulls - that means it’s suitable. They tried to ask for a daughter from someone who had two bulls, not four. The one who has four bulls will look for an equal groom. So the conversation began with people who were equal in all respects.

If one of the poor, for a certain reason, married the daughter of a representative of the upper class, then he had to obey his wife in everything. She and her relatives often reproached him for his poor origin. All this led to frequent family quarrels. A woman from a poor class who married a rich man endured reproaches, abuse, humiliation, insults and bullying from her husband and his relatives.

But the final word in choosing a bride or groom belonged to the parents. A girl should have a good character and hard work, and treat her husband’s parents with deep respect. When choosing a bride, they always paid attention to her work skills, which were observed during the girl’s participation in various jobs.

The parents of the future groom and his relatives looked closely at the girls long before the matchmaking. During collective work, women, especially those who had the intention of wooing, observed the girls and their hard work. They told me such a case. One very poor woman wanted to find a good bride for her only son, who would know the value of hard-earned bread. Dressed as a beggar, she entered every house where she had a daughter of marriageable age and asked for the leftovers after kneading the dough. Several girls brought her whole tubs of such leftovers. And one girl apologized and said that she didn’t have such leftovers, but she could give her flour. The woman thanked her and sent matchmakers to this house.

Having a daughter-in-law and continuing to work around the house was considered unworthy of a mother-in-law. It was considered unacceptable if the daughter-in-law got up in the morning later than her mother-in-law. She could not sit idle while her mother-in-law did housework. The main concern of the mother-in-law was observing customs and traditions in the family and looking after the children.

Sometimes marriage was carried out by the escape of a young man and a girl or the abduction of the bride.

The groom's parents themselves could not match the bride. To do this, they chose one of their respected acquaintances. According to custom, the matchmaker visited the bride's house several times. Sometimes they matched small children.

Payment was required kalyma(bride price). Kalym was divided into two approximately equal parts. Half went to “reimbursement” the bride’s family, the other was intended for her to acquire the necessary household supplies. The girl, in addition, was entitled to a dowry consisting of household utensils and livestock. After all property agreements, the day of the bride’s official engagement was set - geleshmek.

Betrothal in its form had the character of a solemn act of notifying relatives, loved ones, and fellow villagers about the intention of two families to become related, therefore not only relatives, but also many fellow villagers were invited. After it, neither party could refuse the marriage without compelling reasons. The bride's parents were given an expensive gift at the engagement party.

Sometimes the engagement took place in a narrower circle. The betrothal procedure depended on the status of the family (economic, class). There could be some other reasons, for example, the recent death of a relative, a serious illness of a loved one, etc.

They usually brought a ring and a scarf to the engagement party. The next morning, the bride's friends or cousins ​​went to fetch water, wearing a scarf and ring brought by the matchmakers. This announced the betrothal and made the gifts public.

The northern Kumyks had a widespread custom Khinjal Baylav(put on a dagger). According to this custom, at someone’s wedding, some young relative of a young man would tie a dagger to an equally young relative of a girl. This meant that the girl was betrothed from that day on. This was usually practiced between close friends. It happened that the girl’s parents were not satisfied with the groom and the dagger was returned. But more often, if the girl’s brother or cousin accepted the dagger, in order not to hurt his pride, they agreed to marry off their daughter.

Unlike the northern ones, the southern Kumyks did not have this custom, but had another, which was called kIana Baylav(tie a scarf). If custom Khinjal Baylav practiced among close friends, then the custom kIana Baylav- among close relatives. In the latter case, at the wedding of one of their close relatives, by mutual agreement of the parties, the girl was invited to dance and during the dance, a white silk scarf was thrown over her head and presented with money. This was done in cases where for some reason it was not possible to perform the ceremony of matchmaking and betrothal.

After the engagement, the bride stayed at home for up to twenty days until she received permission from the groom to go outside.

Before the wedding, the bride and groom did not meet each other in front of their fellow villagers; they could only see each other secretly.

Wedding - that lasted three days. Helpers at the wedding were those whose hearts ache for the owners of the wedding house - zhany avruigan adamlar bolma gerek. They were completely trusted with all economic functions. Neither the father, nor the mother, nor the groom’s sisters and brothers participated in organizing the feast. They only accepted congratulations. Receiving a “position” at a wedding was considered a great honor for any of the villagers. Many of those who were not given such an honor were offended, considering themselves left out.

After the wedding, all the organizers of the celebration received good gifts.

On the first day, in the morning, mostly close relatives and neighbors, as well as musicians, came to the wedding. The women present went out to meet the musicians on the street. At the same time, they sang ritual songs on this occasion - gyalalaylar(for all Kumyks).

The treat was prepared separately for men and women. All the guests brought gifts. The bride was given what she needed in the household, and the groom was given food and money. Dancing and singing were obligatory. By the end of the first day of the wedding, guests from neighboring villages arrived. They were housed overnight with neighbors who volunteered their services. The neighbors who “didn’t get” the guests were offended by this and asked to send at least one of them to them. All conditions for relaxation and pleasant pastime were created for guests.

Before the bride was taken to the groom's house, the marriage took place - gebin kyyiv.

On the second day of the wedding, the bride was solemnly taken to the groom's house. The bride was dressed in new clothes sent by the groom and wrapped in a blanket. They went for the bride either at noon (among the northern Kumyks) or at dusk (among the southern Kumyks) on the second day of the wedding. They transported her on a cart. The bride was accompanied by a large retinue of her friends - kudagyiz-lar and several men - kudalar, whose duties were to ensure that the girl was given a good reception and to protect her if necessary.

The bride was transported to her husband’s house in a special cart with a high top woven from hazel, covered with a patterned carpet. The girl was seen off by her friends and men - her neighbors, guests of honor. Among them, the most important was the steward and guardian of the bride, an elderly woman, most often the wife of a paternal uncle or the wife of an older brother. Northern Kumyks called such a woman abay katyn or where is katyn, southern – eltgen katun, alyp baragan katun, eltegen katun(accompanying woman).

During the bride's move kudagyizlar they performed ritual songs praising the girl, her family, the groom, and his family. At this time, the groom's friends opened fire, which was practiced among many peoples of the Caucasus and was usually interpreted as a magical protective action. Over time, this custom lost both its symbolic and magical meaning and was seen as a demonstration of courage, dexterity, and a manifestation of joy.

Those accompanying the bride demanded a reward for permission to bring her into the house. Usually it was a dagger that was received by a teenager leading oxen harnessed to a wedding cart.

When the bride and her retinue entered the courtyard, they showered her with flour, rice, nuts, and sweets so that she would live in prosperity in this house and have many children.

Her relative or neighbor with many children would dip her finger into a bowl of honey and let the bride lick it. Then, dipping the bride's hand in honey, she made an imprint on the wall. All this, according to legend, was supposed to contribute to a happy life.

A silk cloth or rug was always laid at the entrance to the room. This ritual was called en yaya(spread the material). The linen and rug were then given away where is katyn. Honey, silk, rug, linen, according to the Kumyks, were supposed to symbolize abundance, prosperity, peace in this house. In turn, the bride brought sherbet with her, which was first tasted by the most prosperous relative of the groom, then the rest.

Among the Kumyks of the Karabudakhkent region, from the moment the wedding train with the bride entered the courtyard of the groom's house, the mother-in-law did not get up from her seat until the bride entered the room. In addition, she crossed her arms and held them under her arms. This symbolized the mother-in-law’s intention to rest when her daughter-in-law came to the house. If at this moment the mother-in-law is on her feet, then she, they say, may find herself at the beck and call of her daughter-in-law in the future.

In the groom's house, the bride was placed in the corner behind a screen - chibyldyrik. The bride's friends sat next to her.

The men accompanying the bride were in the room until the groom arrived. They gave the groom's relatives difficult tasks, for example, bringing watermelon in winter or ice in summer. The demands were the most unexpected, and this whole ritual brought extraordinary excitement and fun to the wedding celebration.

To enter the bride's room, the groom had to give her a gift and solve a riddle. The bride also guessed riddles. The newlyweds did not participate in the celebration. The bride sat in the corner of the room, behind a curtain, and the groom went to his relatives and appeared in the house only after all the guests had left.

On the morning of the second day the ritual was performed bet achyv(face opening). The bride's face was usually revealed by the girl. She was given the best gift, often the same silk scarf that covered the newlywed's face. That same morning, the young woman presented all the groom’s relatives with gifts - Berne(among the southern Kumyks), sandyk sep(in the northern ones). Gifts were distributed first to the mother-in-law, then to the sisters-in-law, to the aunts, then to the rest. Besides, where is katyn She treated everyone who came to sweets.

On the second day of the wedding, equestrian competitions were held. They were notified about them in advance so that participants from other villages could come. The wedding host offered a cow or a calf as a prize. Often the prizes were a silver dagger, a foal, and silver money.

Played a big role at the wedding khan(among the northern Kumyks) or Shah(among the southern ones), which was usually a cheerful, witty person who knew how to maintain order, who knew local customs, the morals of the village residents, and even the tastes of individuals. Wedding shahs and khans chose their assistants - jallats(executioners) and with their participation performed performances demonstrating their “unlimited power,” which in the most unexpected way could affect any wedding guest.

In the villages of Majalis, Yangikent and Tumeller they said that the Shah gave instructions to take away weapons from all men who came to the wedding. Jallat guarded these weapons in a special room and returned them to their owners after the wedding.

In the village of Tumeller, old people recalled that at weddings the shahs gave orders, for example, to bring the groom’s father and mother to him, bring a mattress, blanket, pillow, lay them in the middle of the circle in the courtyard and lie down hugging in bed. Or they forced one of the close relatives to bring his wife on his back, in a wicker basket, etc. The jokes did not offend anyone, on the contrary, the more original Shah came up with a “punishment”, the more the guests had fun.

The most fun wedding participants were dombailar(among the northern Kumyks), karchilar(in the south) - jesters who put on various masks and amused the wedding participants. Jesters could come to a wedding without an invitation. Often close relatives of the groom dressed up as jesters, and they changed their appearance so skillfully that no one recognized them (they dressed up in a man’s suit, in a fur coat turned inside out). It is interesting to note that the jesters were allowed to say whatever they wanted to any wedding participant. At the same time, no one should be offended by them. They ridiculed greed, envy, lies and other vices of those present, albeit in a humorous manner. The jesters were allowed liberties, for example, to hug anyone, lie at someone’s feet, or lean on their elbows. Jesters could approach the khans and talk to them as equals. It was forbidden to offend the jester. If it happened that someone accidentally offended the jester in some way, everyone condemned this person. The jester received gifts and other signs of respect at the wedding.

On the evening of the fourth day after the wedding, the husband’s relatives came to see the newlywed. She was asked various humorous questions, to which she did not pay attention, but only treated the guests to wine and sweets. After two or three weeks, the ritual of the newlywed’s first trip to fetch water was performed. She was accompanied by her relatives, led by her husband's eldest relative. The procession moved to the source accompanied by music and songs, and those they met were presented with sweets.

A month after the wedding, the daughter-in-law was led into the large room of her husband's house. A magnificent ceremony was held on this occasion. The young woman was accompanied by her mentor and friends. They carried gifts on their heads for their husband's relatives: felt carpets, pieces of fabric, small embroidered items. The husband's relatives greeted the daughter-in-law and wished her well-being. Then she returned to her room, where she treated her friends.

The daughter-in-law was not immediately allowed to participate in the economic life of the family. For the first time after the wedding, she could not speak to anyone except her husband. When the mother-in-law lifted the conversation ban, the daughter-in-law had to give her a gift. The ban on conversation between the daughter-in-law and the father-in-law lasted especially long, sometimes for several years. The ceremony of lifting the ban was accompanied by a celebration with the participation of loved ones and the exchange of gifts between father-in-law and daughter-in-law.

In the Kumyk family, a custom was strictly observed, according to which from the first days of marriage the daughter-in-law had to come up with beautiful names for her new relatives - affectionate for the young and respectful for the old.

After marriage, the wife passed not only into power, but also into the dependency of her husband. The bride's parents did not interfere in the relationship between the young couple; moreover, they oriented their daughters towards submission to their husbands even in cases where family relationships were difficult. A woman could not at her own discretion leave her husband’s house and go to her parents or relatives.

Divorces among Kumyks were extremely rare. The initiative usually came from a man. During a divorce, he returned that part of the bride price that was intended for the maintenance of his wife. The woman could take her personal belongings with her.

All power was concentrated in the head of the family, usually the eldest man - grandfather, father, brother. He determined the internal routine of the family, could interfere in the personal affairs and relationships of adult family members, and had the final say in choosing the bride or groom. Responsibilities are usually fairly divided among family members.

Family tree

Try to fill it out with the help of adults. Start with the names of grandparents, etc.

Birth of a child

For Kumyks, the birth of a child has always been a significant and joyful event. And the appearance of a son, the successor of the family on the paternal side, was celebrated especially solemnly. Having many children, both before and now, is considered a sign of family well-being. Childlessness in a family was considered a great misfortune. To help a woman become a mother, they resorted to the help of witch doctors - healers who treated them with prayers and spells. They also took women to the hot sulfur springs of Talgi and Kayakent.

Pregnant woman mother-in-law I tried to free her from work, worries, and feed her better. A woman gave birth at home with the help of a female assistant anachi katyn, who later became the second, godmother of the child.

The good news of the birth of a child was first reported to the husband's mother, and then to everyone else. All relatives, friends and acquaintances came to congratulate the family on the birth of the child. Everyone was necessarily invited to the table and treated. After about a week, the child was ceremonially placed in the cradle and given a name. As a rule, he was named after older relatives or given the Muslim names of saints. It was obligatory to give children affectionate names, which they used until they reached adulthood.

On the fortieth day, the child’s head was shaved, and a little later his nails were trimmed. At the age of 3–5 years, boys were circumcised (sunnet). In Kumyk families, the child was looked after by grandparents.

The most desired thing in the family was the birth of a boy - a successor to the family. If several boys were born, the youngest was obliged to stay with his parents in the parental home, while the older ones could separate and live independently with their families.

This is how children were raised

As boys, their father and older brothers were gradually accustomed to male types of work: herding cattle, caring for them - feeding them, taking them to watering places, guarding vegetable gardens and melon fields, carrying crops from the field on a cart, chopping firewood, and performing other simple work.

From childhood we were taught to ride horses, care for horses, and take care of yard dogs. Sometimes they were sent, especially in the evening hours, on various errands to other families, to the other end of the village. They wanted us not to be afraid of the dark, to learn to endure difficulties, to toughen ourselves up, to develop endurance. The “lessons” began with simple assignments and ended with us doing independent work.

The mother’s “lessons” to the girls were more complex and varied. From a very young age, the daughter provided all possible assistance to her mother in household chores, gradually becoming involved in complex labor processes. She learned from her elders how to wash clothes on her own, clean rooms, knead dough, bake bread, cook, sew, embroider. When the mother put the baby to bed, the older girl rocked the cradle. She took him out for a walk. If there was an older girl, the mother never went to fetch water herself. This was the direct responsibility of the daughter.

Like other peoples of Dagestan, a mother was judged by her daughter, and a daughter by her mother. If the girl grew up neat and hardworking, the mother acquired a good reputation. Often the neighbors compared the daughter with the mother and said: “The daughter is just like the mother” or “She will be like the mother.” Miscalculations in the girl’s behavior were explained by the fact that her mother was a bad housewife and teacher.

ethnoscience

The experience of traditional medicine has been passed down from generation to generation. Most medicines were based on plants. For stomach illness Ashkazan treated with infusion of wild rosemary and plantain Yara Yaprak and nettle infusion kychytkan, hawthorn root Tulana used for hypertension, rosehip root it's a breaker– for diseases of the gastrointestinal tract. Linden flowers are brewed for coughs. Badger lard is considered a good remedy for severe coughs and sore throats. parsuk may. In the treatment of skin diseases kavargan(eczema) use burdock leaves hamharti, which are scrolled through a meat grinder, applied to the sore spot and bandaged with a rag. Sometimes burdock was applied to a sore spot, after softening the hard parts of the leaves. There were also unusual methods of treatment, which consisted in the fact that when a person cuts himself, you need to bite his finger hard, and then just apply a bandage.

One of the common methods of treatment was therapeutic massage. It was indispensable for headaches, hypertension, and abdominal diseases. Among the medicines, animal fats and food products were often found.

External and internal, contagious and non-contagious diseases were known. Colds were treated with warming agents (hot food and rubbing), bronchitis and tuberculosis were fought mainly with increased nutrition and fresh foods.

Warming procedures in the skin of a freshly slaughtered animal were widespread. The patient was wrapped in such a skin and covered with felt for the required period.

The healing properties of sulfur mineral springs and medicinal mud (Talgi, Kayakent, etc.) were successfully used.

Kumyk doctors relieved headaches with bloodletting and leeches Syulyuk. Wounds were disinfected with fresh ash or a burnt piece of felt. A mixture of oil, sulfur and charcoal was used to treat scabies.

Doctors - chiropractors - were especially respected by the people. syuk mouth. Chiropractors were able to set fractures of limbs, collarbones, hips, and joint dislocations. Two planks with fabric tape were used to fix the fractures taktalemak. For chest contusions and rib fractures, a bandage was used using a test mixed with egg whites - kirish uruv.

Local surgeons also circumcised boys - sunnet, children had their teeth removed.

From an early age, hygiene skills were instilled in the family. It was obligatory to bathe once a week. For this purpose, each family had a large silpachi and small ashlav basins.

Many methods of traditional medicine were based on practical experience developed by the people over many centuries and brought great benefit to people.

With the annexation of Dagestan to Russia, in the second half of the 19th century, healthcare of a modern type for those years began to operate. At first these were hospitals, then medical centers appeared, where Russian doctors and paramedics worked.

The first Kumyk doctors were the Klychev brothers from Aksay - Abdulazim and Yusup, who graduated from medical institutes.

Hospitality and kunachestvo

“You can meet an enemy every day. If we talk about beauty, then there is an even better one. And you must receive the guests who come to you from your fathers promptly and with dignity.”

- says the mother to her son Aigazi (“Song about Aigazi”).

This is the true attitude in the Caucasus towards kunaks and friends who came from distant places to the house of a mountaineer or a resident of the Kumyk plane. Since ancient times, there was a custom when someone in need of an overnight stay could approach any house and ask: “Would the owners wish to receive guests?” – and a cordial positive answer immediately followed. Refusal of such a service to a guest was considered an inhumane, immoral act and was condemned by society.

"With kunak and bereket(prosperity) comes,” the Kumyks said in the old days. The southern Kumyks most often had guests from the Dargin, Tabasaran, Lak, Rutul, and Agul societies. These kunaks went through the territory of the southern Kumyks to Derbent, for winter kutans, various crafts and stopped here along the way. Of course, the mountaineers came to Kumyk villages on business and for trade. Such close ties existed among the northern Kumyks with their neighbors, the Avars, Chechens, Laks, Russians, and Ossetians.

To strengthen friendship, the Kunaks gave the same names to their children. If a visitor had several kunaks, then one was considered the main one. The guest first went to him, and then he could go to another kunak, having first left one of his things: a cloak, a hood, a whip, a saddle and even a horse.

With the advent of Russian settlements on the Terek, kunat ties began between the Kumyks and Terek Cossacks. These connections did not stop during the Caucasian War. Through the kunas, wealthy Kumyks began to send their sons to the families of Terek Cossacks and other Russian families to teach the Russian language in village schools. On the other hand, the Cossacks, living next door to the highlanders, “not only got used to their way of life, but also accepted their customs and clothing, know the mountains, the location and have connections with the highlanders,” noted the unknown author.

Kumyk holidays

Traditional holidays of the peoples of Dagestan represent an important part of their spiritual culture. The first annual holiday and the ritual associated with it among the Kumyks was dedicated to seeing off winter and welcoming spring - Navruz-Bayram or Yangy Yilny Bayramy, which is usually celebrated on the vernal equinox on March 21.

Before the holiday, they cleaned the houses, whitewashed the walls, did a big laundry, dressed in everything clean, took everything out of the house and from the courtyards that had become unusable and burned it.

They made fires in the courtyards of houses, on the streets, outside the village. All participants of the holiday, especially young men and teenagers, jumped over the fires. This custom was called “burning of winter” - kysh gyudyuryuv.

Another no less important and most joyful holiday for us children was the holiday of Eid al-Fitr, which marks the end of fasting - abstinence from food and drink, which lasted during the holy month of Ramadan.

The tradition of celebrating the day of breaking the fast dates back to the time of the Prophet Muhammad, from 624. This is a holiday for all Muslims. Three days before the holiday, our grandmothers and mothers began to prepare all sorts of goodies and buy gifts for their closest relatives. And the fathers chose well-fed animals to sacrifice.

On the day of the holiday, Muslims visit the graves of the dead and distribute sadaqa, perform festive ritual prayer, put on their best clothes, prepare traditional dishes, and after prayer they set festive tables, invite neighbors, relatives and friends to visit, make return visits with gifts, rejoice and have fun.

And we, the children, got up early in the morning, united in noisy groups and threw canvas bags behind our backs, and went to congratulate our neighbors on the street. We knocked on the door briskly, and when it was opened for us, we vied with each other to congratulate the owners of the house with the words:

– Tutkan orazany Allah kabul etsin! – Seneca and etsin,- they answered us and filled our bags with all sorts of sweets: sweets and pastries... And now my grandchildren are knocking on the doors of their neighbors with the words familiar from my childhood: “... Allah kabul etsin”...

The holiday of Eid al-Fitr is celebrated after the end of the Hajj and 70 days after the holiday of Eid al-Adha in memory of the sacrifice of the prophet Ibrahim.

According to the Koran, the angel Gabriel appeared to the prophet Ibrahim in a dream and conveyed to him the command of Allah to sacrifice his son.

Ibrahim went to the Mina valley to the place where Mecca now stands and began preparations. His son, who knew about this, did not resist, as he was obedient to his father and Allah. However, this turned out to be a test from Allah, and when the sacrifice was almost made, Allah made sure that the knife could not cut, and then the angel Gabriel gave the prophet Ibrahim a ram as a replacement.

Eid al-Fitr celebrations begin in the morning. After performing ablution and putting on new clothes, the Muslim goes to the mosque for morning prayer. After completing the prayer, the believers return to their place, where they sing praises to Allah in chorus. Then they go to the mosque, where the mullah delivers a sermon. At the end of the sermon, participants visit the cemetery and pray for the deceased. Returning home, they begin the ritual of sacrifice.

For those who worship the Koran,

This important holiday is coming!

His name is Kurban Bayram,

Accept it bravely in your soul!

Sacrifice a lamb

Sermon prayers will be

We must not forget about the poor

Allah will not forget you!

Be merciful like Allah

Glorifying His greatness!

Be pure in soul and body,

Repeating Takbir diligently.

The rules of the holiday require treating everyone, especially the poor. In the days following the holiday, it is necessary to visit relatives and friends.

Myths, fairy tales, legends and traditions

Myths, fairy tales, legends, traditions, and proverbs were the main source of information among the majority of the illiterate population of the Kumyk plane. Oral folk tales were passed down from generation to generation, forming the spiritual support of the people.

Wise old man

One day a noble biy was traveling with three viziers, inspecting his possessions and saw an old man reaping wheat.

- Hey, old man! - shouted the bey. “I see that the top of your mountain is covered with white snow.”

- What a mountain! - the old man responded. - Already the plain, my bey, is covered with a white haze...

– How are you doing with food? - I'm managing, thank you. I chew bread with meat. -What are you doing, old man? - I lent it, and now I receive this debt. - And if I sent you three fat drakes, what would you do with them?

– I plucked it to the last feather.

Finally, the senior vizier could not stand it and asked:

– What, venerable biy, were you and the old man talking about? I must admit, I didn’t understand anything.

- Understood nothing? Well, what about you? – the biy addressed the junior viziers.

- We didn’t understand a word! - they said in response. The biy got angry:

“What kind of advisers are you, my smart viziers, when you can’t understand a simple conversation!” Either you guess what was discussed, or I don’t need you anymore. I'll drive everyone away!

The viziers moved aside and began to confer. And they thought this way and that... They couldn’t come up with anything! We decided: “Let’s go back to the old man and ask him himself.”

They returned to the old man’s field, and the senior vizier shouted:

- Old man, oh old man! Biy drove us out because we did not understand what you were talking about. Won't you tell us?

- Why not tell me? I'll tell you! Only for this you give me your horses and clothes.

The viziers looked at each other and hesitated. I really didn’t want to give them fast horses and an expensive dress. What can you do! If the bey drives you away, it will be very bad!

They got off their horses, took off everything and said:

- Well, come on, old man, tell me your secret.

And the old man said:

- When the biy shouted: “The top of your mountain is covered with white snow!” - this meant: “You’ve gone completely grey, old man!” And I answered: “The plain is already covered with white haze.” This meant: “My eyes began to see poorly.” Biy asked me: “How are you doing with food?” And I answered him: “I chew bread with meat.” It meant: “I chew with my gums.” (I don’t have any teeth left!) “What are you doing?” – the bey then asked. And I answered: “I lent money, but now I receive debts.” This meant: “I threw grains of wheat into the ground in the spring, as if I had given it a debt, and now the earth returns the debts to me with a harvest.” The last question the bi asked me was about fat drakes: what would I do with them if I came across them? And I answered: “I would pluck to the last feather.” So I got you! - concluded the old man. “You stand in front of me like plucked drakes, without a single feather.”

Arslanali-haji
("Lom-haji")

Arslanali-haji was born in the village of Nizhneye Kazanishche, and his ancestors were from Tarka. According to the old-timers of Nizhny Kazanishche, he possessed enormous physical strength, which the Almighty endowed him with.

He received the nickname “Lom-haji”, according to some sources, due to the fact that he could break metal scrap, and according to other sources, due to the fact that with his own crowbar and pickaxe he paved the road to the village of Betaul through rocky rock.

He was a very pious and educated man, an alim. He did not demonstrate his strength unnecessarily, being endowed with modesty by nature. His son Absalam also had considerable power.

There are many stories about Arslanali-haji. Here are some of them.

Two residents of Nizhny Kazanishche, having quarreled among themselves, began to sort things out. Arslanali tried to reconcile them. They, in turn, insulted him. Angry, Arslanali threw both of them onto the roof.

One day Arslanali was returning from Chirkei, where his acquaintance lived. In a field near Chirkei, he decided to lie down and rest. After some time, he was awakened by 6-7 armed Chirkeans, dissatisfied with the fact that his horse, while he was sleeping, allegedly caused them great damage by eating the hay stored for the winter. Arslanali apologized and asked them how much they valued the damage - Arslanali wanted to pay them compensation. But I received mockery and insults in response.

Enraged, Arslanali pounced on them and, having laid the insolent men crosswise, sat on top of them and gave each of them a smack. At that moment, a villager passing by, hearing the cries of people calling for help, asked Arslanali to let them go and forgive them. Which he did, since he had a kind heart and an easy-going character.

Spiritual culture. Religion

Islam and Arab-Muslim culture came to Dagestan during the era of the Arab Caliphate. In the Middle Ages, several centers of Muslim theology, Arabic-language culture and science arose in Dagestan - Derbent, Akhty, Tsakhur, Kumukh, Akusha, Sogratl, Khunzakh, Enderi, Yarag, Bashly.

The Kumyk people have a special attitude towards Muslim places of worship - mosques, madrasah buildings, sanctuaries, khalvatam. Each community considered it its duty to take care of these buildings, preserve them, and provide constant care for them.

Among the holy places, they are especially revered Utamysh halvat which are located near the villages. Utamysh, Kayakent district. According to the Utamysh people, holy sheikhs are buried here - Arab preachers who at one time came here as missionaries and remained permanently. There are 24 of their graves in total, and they are revered by local residents.

A common religious structure – khalvat – was built over the graves.

Kumyks are Sunni Muslims who profess Islam. Islam is a world religion subject to the laws of Allah. Allah Almighty is the supreme power of all Muslims. He has 99 names, which are written in the Koran, the holy book of Muslims. The following hadith of the Prophet Muhammad is known: “Allah has ninety-nine names, one hundred without one. The one who begins to list them will enter paradise.” Allah conveyed His will to people through the prophets. The last of them was Mohammed.

Prophet Muhammad, may Allah bless him and grant him peace, was born in Mecca (modern Saudi Arabia) around 570 AD. e. This outstanding man is an example for each of us: prophet, ruler, philosopher, speaker, warrior, husband, friend, father, uncle, nephew, grandfather - whoever Muhammad was, may Allah bless him and grant him peace, he fulfilled his destiny perfect! He was a man full of love, patience, courage, wisdom, generosity, nobility... A man who inspired millions of people around the world.

One hadith tells how once, while walking through the market, the prophet Muhammad stopped in front of a food vendor. From above, all the food looked good, but when he got to those below, the prophet discovered that the food was wet. He asked: “O master of food, what is this?” The merchant replied: “She got wet from the rain, O Messenger of Allah.” Then the prophet said: “Why didn’t you put it on top so that others could see that it was wet? After all, the one who deceives is not one of us” (Sahih Muslim).

Muslim society is built on purity of feelings, love, sincerity towards every Muslim and fulfillment of promises. Members of Muslim society must be pious, truthful and faithful. Deception and fraud are qualities that are alien to Islamic society and go against the personality of a noble Muslim. There should be no place among Muslims for swindlers, traitors and deceivers.

Famous religious and historical figures

Aktashi Avabi Muhammad– scientist-historian, chronicler, author of “Derbend-name”.

Aksaevsky Yusuf-Kadi (Yakhsayly)- a famous Arabist scholar, religious thinker in Dagestan in the 14th century.

Dagestan Ali-Kuli-Khan Valikh - prince, an outstanding poet and encyclopedist of the Muslim East, descended from the family of Shamkhals Tarkovsky. He spoke Arabic, Farsi, Urdu, and Turkic languages.

Kurumov Kasim- genus. in 1805 in the Kumyk village of Bekisyurt (Little Kabarda), from Uzdeni. Active participant in the Caucasian War (1829–1859), major general (1867), prominent public figure. He had a Muslim and military education. In addition to his native Kumyk language, he knew Arabic, Russian, Chechen, Avar, and was a translator for the governor, General Baryatinsky.

Mehdi II- Tarkovsky Shamkhal (1794–1830), lieutenant general of the Russian Army.

Mustafayev Abdul-Basir-haji(1865–1932) - a famous Arabist scholar, religious and socio-political figure of the early 20th century. In 1919, he was appointed Sheikh-ul Islam of Dagestan, chairman of the Sharia court.

Soltan-Mut- Kumyk Murza, ruler of the Endirean possession, a famous politician and commander, under whom Kumykia reached the peak of its power, for decades (late 16th – early 17th centuries) successfully repelling numerous attacks from its neighbors. Soltan-Mut was not only a talented commander, but also a far-sighted politician and organizer. Having united people around the idea of ​​achieving prosperity through creative labor, he encouraged internal trade, as well as trade of his residents with neighboring lands, the development of agriculture, cattle breeding and crafts. Under Soltan-Mut, Endirei became a thriving large city. Under him, other villages arose: Aksai, Karlanyurt, Bamatyurt, Botashyurt, Aznavour village, Salayurt, Tonayurt, Saltaneevo place, Cherivkala fortress, the already existing Bavtugai (Guen-Kala), Karagach, Kostek, etc. grew. Endirei was called Yarta Istanbul (Half of Istanbul) for its size and beauty.

Tashav – Haji- comes from villages. Endirei, an active, influential associate of Shamil, naib. He had great authority both in the Kumyk lands and in Chechnya, where he moved in the 30s of the 19th century. He was called the “Upright One,” was an unwavering supporter of the observance of Sharia by all Muslims, and always opposed the use

naibs and other officials of the Imamate of their position of power for personal purposes and for material enrichment.

Shikhaliev (Sheikh-Ali) Devlet-Mirza- genus. in 1811 in the village. Endirei, lieutenant colonel, participant in the Caucasian War, ethnographer scientist, chief police officer of the Mohammedan peoples of the Stavropol province, author of the famous book “The Kumyk’s Story about the Kumyks” (1848).

Political, military and economic figures

Apashev Daniyal- head of the first capital of Dagestan - Temir-Khan-Shura, chairman of the parliament of the Mountain Republic and the Dagestan Milli-Committee in the years Civil War, a well-known organizer and social and political figure in the North Caucasus. Founder of the Dagestan National Police.

Aliyev Nariman– Doctor of Agricultural Sciences, full member of the Academy of Technological Sciences of the Russian Federation and the National Academy of Sciences of Dagestan. Hero of Socialist Labor. Since 1976, General Director of NPO Dagagrovinprom.

Bammatov Gaidar(Gaydar Bammat) – b. in 1889 in the village. Kafir-Kumukh Temir-Khan-Shurinsky district. A prominent political figure of the first half of the 20th century, Minister of Foreign Affairs of the Union of Mountain People of the North Caucasus and Dagestan.

Kaplanov Rashid Khan- Kumyk prince, graduated from the Faculty of Law of the Sorbonne in Paris. In 1910–1913 taught at Istanbul University. Minister of Internal Affairs of the Mountain Republic (1918–1919), Minister of Public Education and Religious Affairs (1919) and Trade, Industry and Food of the Azerbaijan Republic (1919–1920).

Korkmasov Jalalutdin– revolutionary, famous socio-political and statesman. He graduated from the Sorbonne University (France) in 1910, published the newspaper “Istanbul News” (1908). First Chairman of the Council of People's Commissars of the DASSR, author of the first Constitution of the DASSR. Repressed, later rehabilitated.

Mirzabekov Abdurazak– since 1984 – Deputy Chairman, since August 1987 – Chairman of the Council of Ministers of the Dagestan Autonomous Soviet Socialist Republic. Reformer. Maecenas. On October 11, 2012, a monument to him was unveiled in Makhachkala.

Nasrutdinov Nasrutdin– in 1957 graduated from the Grozny Oil Institute named after. M. D. Millionshchikova. General Director of the Daggazprom association, deputy of the People's Assembly of the Republic of Dagestan (1995–1999, 1999–2000). Leading a team of like-minded people, he created a powerful branch of the national economy in Dagestan - Dagestangazprom. Since 1992 - General Director of Dagestangazprom, since 2009 - Advisor to the General Director of Gazpromtransgaz Makhachkala LLC.

Tarkovsky Jamalutdin- genus. in 1849 in the village. Nizhnye Kazanische Temir-Khan-Shurinsky district. Prince, landowner. Social and political figure of Dagestan at the end of the 19th – beginning of the 20th centuries. Since 1885, naib (chief) of the Temir-Khan-Shurinsky naibstvo (section).

Tsokolaev-Kachalaev Eldar- Colonel General of Aviation. Since 1983, Air Force Commander - Deputy Commander-in-Chief of the Troops Far East. Under his operational subordination were three front-line air armies, naval missile-carrying carrier-based aviation Pacific Fleet, air defense aviation and one Long-Range Aviation Army, deployed from the Urals to the Commander Islands and from Franz Josef Land to the People's Republic of China and Korea.

Shikhsaidov Shikhsaid- political and statesman of Dagestan, agricultural scientist. He held the positions of secretary of the regional committee of the CPSU (1962–1975), first secretary of the regional committee of the Komsomol (1956–1960), director of the Research Institute of Agriculture (1975–1982). Founder of industrial poultry farming in Dagestan.

Shikhsaidov Khizri- political and statesman of Dagestan. Deputy of the State Duma (2007–2013), Chairman of the Government of the Republic of Dagestan (1997–2004) and First Deputy Chairman of the State Council of the Republic of Dagestan. Currently Chairman of the People's Assembly of the Republic of Dagestan.

Creative intelligentsia

Abukov Kamal- People's writer of Dagestan, critic, playwright. Graduated from the Faculty of Philology of Dag State University, the Academy of Social Sciences under the CPSU Central Committee. Currently, he is a professor at Daggospeduniversity, Doctor of Philology, member of the USSR Writers' Union, member of the board of the Writers' Union of the Republic of Dagestan.

Adzhiev Anvar- genus. in 1914 in the village. Kostek. People's poet of Dagestan. Translator, member of the USSR Writers' Union since 1944.

Akaev Abusufyan- genus. in 1872 in the village. Nizhneye Kazanische. A learned theologian, Sufi, poet, publisher and one of the founders of the first Islamic printing house in Temir-Khan-Shur.

Astemirov Bagautdin- poet, first chairman of the board of the Writers' Union of Dagestan, People's Commissar of Education of the Dagestan Autonomous Soviet Socialist Republic (1933–1937).

Atabaev Magomed- People's poet of Dagestan, writer, playwright, translator. Graduated from the Literary Institute named after. Gorky. He worked as a literary worker for the republican newspaper "Leninsky Put", an editor of fiction at the Dagestan book publishing house, and an editor for the Kumyk edition of the almanac "Friendship". Now he is the editor of the Kumyk edition of the magazine “Literary Dagestan”. Author of more than 60 books and about 250 songs.

Atkay (Adjamatov Atkay)- People's poet of Dagestan, playwright, translator. He studied at the Higher Literary Courses at the Literary Institute. M. Gorky (Moscow). Member of the USSR Writers' Union since 1934. People's poet of Dagestan, laureate of the Republican Prize named after. S. Stalsky. In Makhachkala, on the house on M. Gadzhieva Street, 3, where Atkai lived, a memorial plaque was installed.

Bagautdinov Magomed-Zapir- famous singer, performer of Kumyk songs. In 1976 he graduated from the Makhachkala Music College in vocal class, soloist of the Dagestan State Television and Radio Broadcasting Company choir, and since 1996 - soloist of the Dagestan State Opera and Ballet Theater. Participant of international folklore festivals in France, Bulgaria, Hungary. Honored Artist of the DASSR (1976), People's Artist of the Republic of Dagestan.

Batalbekova Isbat- outstanding singer, People's Artist of the RSFSR (1974). Laureate of the Stalin Prize, awarded the Order of the Red Banner of Labor, laureate of the USSR State Prize.

Batymurzaev Zainalabid- poet, publicist, revolutionary, active participant in the civil war.

Batyrmurzaev Nukhay- famous Kumyk poet, prose writer, translator. Together with his son Zainalabid, he actively participated in the revolutionary movement and published the magazine “Tang Cholpan”.

Beybulatov Temir-Bulat- genus. in 1879 in the village. Betaul (now the Nizhny Kazanishche quarter), poet, translator, folklorist, playwright, director, composer and actor.

Irchi Kazak- genus. OK. 1830 in the village. Muslimaul of the Tarkov Shamkhalate. Classic of Dagestan literature, poet, founder of Kumyk literature.

Ibragimov-Kizlyarsky Abdulguseyn– author of the novel “Amankhor” - the first historical novel in the Kumyk language. The essay “Tarihi Kyz-larkala” was written in the Kumyk language in 1915–1916. in two versions.

Magomedov Abdulla- People's poet of Dagestan, representative of oral Kumyk poetry, one of the founders of Kumyk Soviet poetry, participant in the All-Dagestan Writers' Congress, member of the USSR Writers' Union since 1934. In 1936, he was elected a member of the board of the Dagestan Writers' Union. He was awarded the title of People's Poet by the same Decree with Suleiman Stalsky and Gamzat Tsadasa on the eve of the First All-Dagestan Congress of Writers (June 1934).

Muradova Bariyat– an outstanding actress, performer of Kumyk folk songs. She was awarded the Order of Lenin, the Red Banner of Labor, Friendship of Peoples, and the Badge of Honor. Laureate of the State Prize named after. K. Stanislavsky. People's Artist of the Republic of Dagestan (1935), People's Artist of the RSFSR (1940), People's Artist of the USSR (1960). Deputy of the Supreme Soviet of the Dagestan Autonomous Soviet Socialist Republic of the 1st convocation, Supreme Soviet of the USSR of the 5th convocation (1958–1962). Member of the Soviet Peace Committee.

Salavatov Alim-Pasha- poet, playwright, theater figure, founder of Kumyk drama. Member of the Union of Writers of the USSR since 1936. At the beginning of the Great Patriotic War, he volunteered to join the army and in 1942 died a heroic death in battle on the Crimean Front. A street in Makhachkala, the Izberbash Pedagogical School, and the Kumyk Musical and Drama Theater are named after him.

Sultanov Kamil- genus. in 1911 in the village. Turshunai, Terek region (now Babayurt district), from the family of Kumyk princes Kaplanov. Famous literary critic, poet, writer, translator. Member of the Union of Writers of the USSR since 1942. He was director of Dagknigizdat.

Heroes of the Motherland

Abdulaev Abdurakhman- genus. to the village of Mutsalaul, Khasavyurt region in 1919, a participant in the Soviet-Finnish and Great Patriotic Wars. Cavalier of the Order of Glory, III degree, Hero of the Soviet Union.

Abduragimov Magomedshamil- genus. in 1980 in the village. Kakamahi, Kara-Budakhkent district. Senior police lieutenant. Winner of the World Cup in Thai boxing, international master of sports. Hero of Russia (posthumously, 2006). In October 2005, during a check at one of the addresses on Pervomaiskaya Street in Makhachkala, fire was opened on the operatives. Abduragimov entered the house and neutralized the terrorist planting the explosive device. During the battle, Sergei Podvalny, who later also became a Hero of Russia (posthumously), also died, and two more policemen were injured.

Akaev Yusup(1922–1949) - naval attack pilot, during the Great Patriotic War, commander of the 2nd aviation squadron of the 47th attack air regiment of the 11th attack aviation division of the Red Banner Baltic Fleet Air Force. Hero of the Soviet Union (1944), major. Awarded 3 Orders of the Red Banner, Order of the Patriotic War, 1st degree, Alexander Nevsky.

Askerov Asker- genus. in 1980 in the village. Khalimbekaul, Buinaksky district. In the Ministry of Internal Affairs since 1997. In 2001 he graduated from the Omsk Academy of the Ministry of Internal Affairs of Russia, in September 2004 he headed the criminal investigation department of the internal affairs department of the Buinaksky district of the Republic of Dagestan. On the night of May 29, 2005, the department received information about the mining of a tunnel on the Buynaksk-Untsukul highway. Observation showed that three unknown persons were planting landmines. Having decided to detain the criminal providing cover, A.M. Askerov blocked possible escape routes and neutralized him. Then he rushed towards the main group. Having discovered the pursuit, the criminals opened fire on the policeman and wounded him, but Askerov overtook one of the bandits. A fight ensued. While resisting, the terrorist took out the control panel for the landmine. Knowing well that an explosion would follow, the policeman, bleeding, tore out the remote control and threw it into the gorge, but the bandit still managed to shoot at the officer. His comrades arrived in time and evacuated him from the battlefield; Asker died on the way to the hospital. As a result of an inspection on the mountainside along the sides of a 137-meter-long road near the tunnel, sappers discovered 27 powerful artillery landmines! At the cost of his life, a police officer prevented a major terrorist attack that threatened Dagestan with tragic consequences. For the courage and heroism shown in the performance of official duty, by Decree of the President of the Russian Federation of September 23, 2005, senior police lieutenant Askerov Asker Magomedaminovich was awarded the title of Hero of the Russian Federation (posthumously). A bust of the Hero was erected on the territory of the Omsk Academy of the Ministry of Internal Affairs of Russia, and a scholarship was established in his name.

Datuev Abdurazak- genus. in 1909 in the village. Karlanyurt, Khasavyurt district, Terek region (now Khasavyurt district). Senior sergeant, participant in the Great Patriotic War, full holder of the Order of Glory.

Dzhumagulov Elmurza(Mikhail Borisovich on the award list) (1921–2013) participant in the Great Patriotic War, tank driver, Hero of the Soviet Union, colonel.

Ismailov Abdulkhakim(1916–2010) - Hero of the Russian Federation, participant in the Soviet-Finnish and Great Patriotic Wars, depicted in the famous photograph of Yevgeny Khaldei “The Banner over the Reichstag” as a participant in the hoisting of the red banner over the defeated Reichstag, sergeant, intelligence officer.

Sultanov Isa(1917–1945) - in the Soviet Army since 1939. In August 1941 he graduated from the Kharkov Tank School. January 25, 1945 platoon commander of the 126th Tank Regiment of the 17th Guards Mechanized Brigade, senior lieutenant. He died in 1945 in the battle for crossing the Oder River (Germany). Buried in the mountains. Keben. The title of Hero of the Soviet Union was awarded posthumously.

Scientists

Adzhiev Murad– writer, publicist, author of a series of popular books in the folk history genre. A geographer by training, he has a PhD in Economics.

Akavov Zabit– Doctor of Philology, Professor, since 1979 – Head. Department of Literature of the Daggospedagogical University. Honored Worker of Higher Education of the Russian Federation. Corresponding member of the Russian Academy of Natural Sciences.

Aliev Kamil- genus. in 1947 in the village. Bammatyurt, Khasavyurt district. Prominent public figure. Editor-in-chief of the republican newspaper "Yoldash" ("Comrade"), chairman of the Kumyk Scientific and Cultural Society (KNKO), founder and head of the Internet site "Kumyk World". Historian and publicist. Candidate of Philosophical Sciences. Author of more than 170 scientific and journalistic articles.

Askerkhanov Rashid– doctor, cardiologist, doctor of medical sciences. Honorary member of surgical societies of Azerbaijan and Bulgaria. Author of more than 400 scientific papers and 12 separate books. He performed the first heart surgery for defects in Dagestan in 1958. Participant of the Great Patriotic War.

Buchaev Hamid– President of the Dagestan State Institute of National Economy under the Government of the Republic of Dagestan, Doctor of Economics, Professor, author of more than 400 scientific works, 62 monographs. Full member of the National Academy of Sciences of Dagestan, International and Russian Engineering, New York Academy of Sciences of the USA, corresponding member of the Academy of Technical Sciences of Russia.

Gadzhieva Sakinat– an outstanding scientist-ethnographer, Doctor of Historical Sciences, professor, Honored Scientist of the Russian Federation and Republic of Dagestan, author of the two-volume scientific book “Kumyks”.

Dzhambulatov Magomed– Professor, Corresponding Member of the Russian Academy of Agricultural Sciences. Honored Scientist of the RSFSR. For more than forty years, Magomed Mamaevich Dzhambulatov headed the Dagestan State Agricultural Institute. Over the years, the university has grown into a large multidisciplinary educational, research and production complex.

Korkmasov Anatoly- genus. in 1952 in the city of Kzyl-Orda, Kazakh SSR. Famous historian, publicist, researcher, lawyer, colonel of justice, grandson of Jelalutdin Korkmasov. In 1970, after graduating from high school in Makhachkala, he entered the navigation department of the Higher Naval School in Sevastopol, served on special purpose ships of the 8th Indian squadron with a long stay in the Indian and Atlantic oceans, the Persian and Ottoman gulfs. Awarded the "Excellence in the Navy" badge of the USSR.

Tamai Abdullah- Oriental historian. In 1930 he graduated from the Leningrad Oriental Institute, majoring in historian-orientalist, candidate of historical sciences. In addition to his native Kumyk and Russian, he was fluent in Turkish, Arabic, Azerbaijani, Uzbek, Tatar, Turkmen, and German (with a dictionary).

Sports glory

Abushev Magomed-Hasan- Olympian, Soviet freestyle wrestler. In 1980, in the capital of our Motherland, Moscow, a student of the Honored Trainer of the RSFSR I. Kadyrov, he won an Olympic gold medal.

Absaidov Saipulla– freestyle wrestler, Honored Master of Sports of the USSR. Champion of the 1980 Olympic Games in 1st welterweight. At the end of 2009, he headed the freestyle wrestling team of the Republic of Azerbaijan. On August 31, 2012, the President of Azerbaijan and the National Olympic Committee, Ilham Aliyev, awarded Absaidov the Order of Shohrat (Glory).

Akhmedov Bakhtiyar– freestyle wrestler, winner of the 2008 Olympic Games, Grand Prix of the “Ivan Yarygin” championship, weight category - 120 kg. Honored Master of Sports.

Gaidarbekov Zagir– two-time world champion in wushu sanda (1993–1995), two-time European champion, two-time champion of the USSR, two-time winner of the Russian Cup and European Cup in wushu sanda.

Porsukov Ali– international master of sports in boxing, world champion in wushu sanda and kickboxing. In August 1999 he became the world champion in kickboxing.

Khasaev (Buglensky) Al-Klych– freestyle wrestler, multiple world champion. A phenomenon in the history of world sports. Even in his youth, Al-Klych showed extraordinary physical abilities that delighted his peers and fellow villagers. He performed with stunning success in the cities of the North Caucasus, Transcaucasia, Central Asia, Kazakhstan, Russia, and Ukraine. The wrestler's greatest fame was brought to him by his magnificent victories in the sports arenas of Turkey, Iran, Azerbaijan, China, and France. He is the only person to defeat the champion of champions Ivan Poddubny. He was shot on July 11, 1920. When Al-Klych was led to execution, he tore off the square rail and bent it into a spiral, leaving his descendants with material evidence of his unique strength.

Yakhyaev Magomed– two-time champion of Russia in weightlifting (1949, 1950), multiple record holder of Dagestan in triathlon (50s).

Conclusion

Well, here is my book, the mini-encyclopedia, has come to an end... Now, knowing how and what the Kumyks lived and live for centuries in our multinational Dagestan, it will be much easier for you to search for your meaning of life in this very difficult time.

No matter how hard it may be for you on the way to your dream, always remember at what cost our ancestors managed to defend their Motherland, always rely on the traditions and adats of the people. Take care of the honor of your family name, tukhum, homeland. Be united with the multinational people of Dagestan and Russia. Unity is our strength.

Good luck, my young friends. Yahshi ate!!!

References

Gadzhieva S.Sh. Kumyks. Book 1. Makhachkala, 2000

Kumyks are the indigenous population of the lowland part of Dagestan. They live compactly in seven districts of the Dagestan Autonomous Soviet Socialist Republic: Khasavyurt, Babayurt, Kizilyurt, Buynak, Karabudakh-kent, Kayakent and Kaitag, in six villages in the vicinity of Makhachkala and the cities: Makhachkala, Khasavyurt, Buynaksk, Izberbash and Derbent. A small group of Kumyks live in the Chechen-Ingush Autonomous Soviet Socialist Republic. Finally, several Kumyk villages are part of North Ossetia. The total number of Kumyks according to the 1959 census is 135 thousand people.

The neighbors of the Kumyks in the north are the Nogais, in the northwest and west - Chechens and Avars, in the southwest and south - Dargins, Tabasarans and Derbent Azerbaijanis. The territory inhabited by the Kumyks is washed in the east by the Caspian Sea. The most significant rivers in the water system of the Kumyk lands are the Terek, Sulak, Ulluchay, Gamriozen, Shuraozen, Manasozen and the October Revolution Canal. The climate here is moderate.

The Kumyk language belongs to the northwestern (Kypchak) troupe of Turkic languages ​​and is divided into three fairly close dialects: northern (Khasavyurt), middle (Buinak) and southern (Kaitag). The literary language of the Kumyks is based on the Khasavyurt dialect. Currently, the differences between these dialects are being erased - the literary language is spreading everywhere.

Before the Great October Socialist Revolution, Kumyks were usually divided into three groups, according to the dialectal division. The first group consisted of residents of the so-called Kumyk plane (the space between the Terek and Sulak, the upper reaches of the Aksai River, the Caspian Sea and the spurs of the Aukhov and Salatov mountains) - the modern Khasavyurt, Babayurt and partly Kizilyurt districts. The main part of this territory was previously part of the former Terek region.

The second group, the most significant, consisted of the Kumyks of Tarkovsky’s Shamkhalate, which in 1867 became part of the Temir-Khan-Shurinsky district of the Dagestan region. This is the territory of modern Buinaksky, Karabudakhkent and partly Kizilyurt districts. Finally, the third group was represented by the Kumyks of the former possession of Utsmiya Kaitag, later transformed into the Kaitago-Tabasaran district. Nowadays, the territory of this group of Kumyks is included in the Kayakent and partially Kaitag regions.

The self-name of the Kumyks is kumuq 1 . Its etymological meaning is it is not clear at this time. Some historians associated this term with the geographical conditions of the Kumyks’ place of residence. Thus, the author of the article “A few words about the Kumyks” believes that the name of the Kumyk plane, mostly consisting of sandy soil (kumluk), passed on to its inhabitants 2. Others compared the terms kumuk and kuman, i.e. Cumans. Neighbors of the Kumyks called them differently in the past. Dargins are Jandar (etymology unknown) and Dirkalanti (inhabitants of the plain), Avars are Larigyal (inhabitants of the plane), Nogais, Kabardians, Ossetians, Chechens, Balkars are simply Kumyks.

The formation of the Kumyk people began in the second half of the 1st millennium AD. e. The decisive role in the ethnogenesis of the Kumyks belonged to the ancient tribes - the aborigines of flat Dagestan. Along with them, alien Turkic-speaking tribes took part in the formation of the Kumyk people, especially the Kipchaks (Cumans), whose language was adopted by the local tribes. The decisive role of the indigenous population in the formation of the Kumyk people is confirmed both by the main features of the culture and life of the Kumyks, and by anthropological data. Soviet anthropologists attribute the Kumyks to the European type and talk about the anthropological similarity of the Kumyks with other peoples of Dagestan, contrasting them with the Mongoloid peoples.

Basicclasses

Modern Kumyk agriculture, which is based on agriculture, corresponds to the conditions of the plains and foothills. Due to the fact that agriculture has long been the main occupation of the Kumyks, the people have accumulated extensive economic experience and developed their own methods of agricultural labor. From time immemorial, the Kumyks were familiar with the three-field system and artificial irrigation of fields. Despite this, agriculture among the Kumyks before the revolution retained relatively backward forms. Along with the three-field system, for example, a more primitive folding system was also used. The main tools were wooden plows with an iron share 3 (in the foothills, also a plow), wooden harrows, threshing boards with stones (flint), sickles, etc. Weeding was done with a special hoe or hands; they threshed grain on an earthen floor, previously compacted with a roller. Iron plows, steam threshers, seeders, etc., which began to appear here from the middle of the 19th century, were found only on landowner and kulak farms.

Poor farming techniques and lack of water for irrigation predetermined low yields. In addition to all this, the Kumyks, in contrast to other peoples of Dagestan, almost did not apply land fertilizers. The average yield on irrigated fields in many areas did not exceed sam-4-5, on non-irrigated fields - sam-3.

In the past, mutual assistance from relatives or neighbors played a significant role in organizing the agricultural work of the Kumyks. The Kumyks called this custom bulka (gathering, collective work). There were chop-bulka (chop - weed, i.e. collection for clearing crops of weeds), orak-bulka (orak - sickle, i.e. collection for harvest), gaabizh-dei-bulka (gabizhdei - corn, i.e. e. collection for cleaning or threshing corn), etc. Rich relatives often used this custom for exploitation purposes, forcing poor relatives to work on their farms just for a treat. Poor and weak peasants united in two or three farms during plowing, and together used draft animals and agricultural tools. This form of mutual assistance was called ortak. Often the need for draft animals and tools forced the poor to borrow them from the kulak under enslaving conditions.

The victory of the collective farm system opened up enormous opportunities for the development of agriculture. Thanks to a number of activities - the development of new lands, drainage of wetlands, construction of canals, including the Powerful Canal named after. The October Revolution - the area of ​​arable land of the Kumyks increased significantly 4. The Kumyk regions turned into areas of large grain farming in the Dagestan Autonomous Soviet Socialist Republic. Most of the land of Kumyk collective farms is irrigated. A system of temporary canals is widely used, which allows water to be supplied to the desired area of ​​the field and at the same time not to be split into separate parts by permanent canals.

In the large collective agriculture of the Kumyks, the former narrow specialization, based on the cultivation, as a rule, only of grain crops, has disappeared. Nowadays agriculture is developing diversified; however, the leading industry in almost all Kumyk regions is field cultivation, especially the cultivation of grain crops. Among grains, wheat ranks first, followed by corn and barley. In some areas (Khasavyurt, Kizilyurt) rice is also grown.

Kumyks have been engaged in gardening and viticulture since ancient times. However, in the past, in the conditions of small isolated peasant farms, where soil cultivation was carried out in a primitive way, gardening and viticulture could not receive much development. Mass planting of fruit trees and grapevines, as well as the introduction of Michurin varieties, began only in collective farming. Now in the Buinaksky district alone, 2,362 hectares are occupied by orchards. Kolkhoz named after Ordzhonikidze (village Nizhneye Kazanishche) in this area has gardens on an area of ​​about 450 hectares.

Gardening and viticulture among the Kumyks in pre-revolutionary times had almost no commercial value. Fruits, as a rule, were canned, dried and soaked for the winter, mainly for their own consumption. They were partially exchanged in neighboring villages for grain and other products. At present, when collective farms have every opportunity to sell their products, the export of fruits and grapes, as well as winemaking, have become widespread. Collective farms use their own vehicles to transport fresh fruits, grapes, and vegetables for sale. Horticultural crops are gradually acquiring an important role in the economy of the Kumyks. For a long time, the Kumyks grew watermelons, melons, pumpkins, cucumbers, various varieties of beans, onions, garlic, peppers, aromatic herbs, etc. However, under pre-revolutionary conditions, the cultivation of these crops did not receive proper development. Currently, the area under cultivation has increased significantly. In 1958, collective farms in the Khasavyurt district alone sowed 1,362 hectares with vegetable and melon crops. Along with long-known crops, new crops are also grown - tomatoes, cabbage, eggplants, potatoes, etc. The fruit-canning industry is developing on the basis of horticulture, viticulture and vegetable growing. The Khasavyurt and Buinaksk fruit canning factories are among the largest in the republic.

Machinery is widely used in all branches of agriculture on Kumyk collective farms. Its role is especially great in field farming, where all the main processes are completely mechanized. Old agricultural implements (heavy plows, threshing boards, wooden harrows) gave way to powerful tractors, combines, threshers, seeders, etc.

Kumyks are also engaged in animal husbandry, raising large and small cattle. Considerable attention is paid to breeding buffaloes, which are valued as strong draft animals, and female buffaloes are valued for their good milk yield and high quality milk. Livestock farming among the Kumyks was poorly developed in the past. The life of a shepherd and herdsman was full of hardships. Nowadays, residential buildings and livestock buildings, veterinary and medical centers, etc. have grown up on the pastures. The winter kutans and summer pastures in the mountains are visited by propaganda teams and amateur art groups; Trade organizations supply livestock farmers with food, cultural and industrial goods.

Poultry farming, beekeeping and sericulture are also important. These sectors of the economy existed among the Kumyks for a long time, but now they have received great development.

Kumyk collective farms have a variety of vehicles. The main ones were cars, which serve both for transporting people and for transporting goods. Vans and carts are also used to transport goods over short distances. To serve field teams, bidarki, carts and riding horses are used. The use of cars became possible thanks to the large road construction carried out during the years of Soviet power. New well-maintained roads have been created on the territory of the Kumyks, connecting all villages with regional centers and cities of the republic, as well as the Kumyk plain with the mountainous regions of Dagestan. Of great importance for the economic relations of the Kumyks is the railway running from north to south through the coastal part of the Kumyk territory, and the Makhachkala-Buinaksk line.

From year to year, the number of power plants in Kumyk collective farms increases. Many settlements are fully electrified. In addition to the energy from their power plants, (many Kumyk villages receive cheap electricity from nearby cities - Makhachkala, Izberbash, Kaspiysk, Khasavyurt, Buinaksk, which makes it possible to electrify some labor-intensive processes in the economy.

If previously the main production unit was the family, in which the gender-age division of labor was strictly observed, with the main burden of work falling on women, now the collective farm has become the production unit, and its members form a single friendly team. When distributing work between women and men in collective farm brigades, they proceed from the advisability of using male labor in more labor-intensive work. The collective farm division of labor, therefore, has nothing in common with the past. The socialist principle of payment ensures continuous growth in labor productivity. Socialist competition is becoming increasingly widespread. Party and Komsomol organizations, being the initiators of the most important undertakings, widely popularize the experience of advanced collective farmers and collective farms. Among collective farmers, the names of Heroes of Socialist Labor are widely known, having achieved high production indicators and become famous for their selfless work.

The growing public economy contributes to a change in the nature of the Kumyks' personal economy. Currently, on their plots, collective farmers mainly cultivate vegetable gardens and melons and keep meat and dairy cattle. Income from personal farming began to play an auxiliary role in the family budget, only supplementing the main income received from the public economy.

In some villages (Kumtorkal, Kayakent, Lower and Upper Kazanshtsy, Andreyaul, etc.) women, in their free time from collective farm work, “are engaged in making carpets. They weave both pile and lint-free carpets, saddle bags, etc. From carpet products The Kumyks are especially famous for their lint-free, one-sided carpets, known as sumak. The carpets' ornaments, mostly geometric, are distinguished by their original designs and colors. The northern Kumyks also make felt rugs decorated with geometric and floral patterns.

In the past, almost every Kumyk village had its own skilled craftsmen, many of whom became famous for their products throughout the Caucasus. The name of the master Basalai from the villages. Verkhneye Kazanishche, who lived in the first half of the 19th century, became a household name. This name began to be used to refer to the blades he made, which were distinguished by their great strength. Upper and Lower Kazanischa and Andreyaul were centers of blacksmith production. In these villages, as well as in Erpeli, Kafir-Kumuk, Sultan-Yangi-Yurt and others, goldsmithing was widespread, in which engraving, niello, filigree, and also silver casting were used. In the XVIII-XIX centuries. In the villages of Erpeli and Andreyaul, pottery flourished, which fell into decline at a later time due to the widespread use of factory-made products.

Among the Kumyks' economic activities, work in industry now occupies one of the main places. The first industrial enterprises on the territory of the Kumyk regions arose in the pre-revolutionary period (oil and fishing fields, enterprises for processing local agricultural raw materials). However, they were semi-handicraft in nature, and the number of Kumyk workers employed on them was very small 5 . The percentage of the Kumyk population in the cities of Port Petrovsk (now Makhachkala), Temir-Khan-Shura (now Buinaksk), and the settlement of Khasavyurt (now a city) was extremely insignificant.

During Soviet times, the situation changed radically. The transformation of Dagestan into a developed industrial-agrarian republic also affected the economic life of the Kumyk people. Along with the creation of powerful industrial centers in the rapidly growing cities of the republic, a number of industrial enterprises were built in rural areas, including Kumyk. Kumyks now make up a significant part of the Dagestan working class. A third of the Kumyk population of the Dagestan Autonomous Soviet Socialist Republic lives in cities and workers' settlements. This fact clearly reflects the grandiose changes that have occurred in the life of the Kumyk people during the 1st ode to Soviet power.