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[Kuzminykh] [V]. [I]. [Obraz] Russian cossack in the folklore of the peoples of northeastern Siberia::story of cossacks:: Siberian new settlement - the history of Siberia in the scientific publications

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northeastern Siberia

[Kuzminykh] v. i.VERSION FOR THE PRESS

Printed analog: [Kuzminykh] [V]. [I]. [Obraz] Russian cossack in thefolklore of the peoples of northeastern Siberia // Ural-Siberian

cossacks in the panorama of centuries. Tomsk, 1994, s. 32-39The figure of Russian cossack, who gave Siberia under [gosudarevu]hand, is in sufficient detail described in the pre-revolutionaryhistorical literature. This theme affected in their works [P].[Slovtsov], [G]. [Spasskiy], [V]. [K]. [Andrievich], [S]. [S].[Shashkov], [V].[G]. [Bogoraz], [N]. [N]. [Ogloblin] and other [1].The spectrum of the estimations of the activity of [sluzhilykh]people for the connection of Siberia is very wide: from theexamination of cossacks as [tsarevykh] servants, who do not spare

forces and life for the performance of the will of sovereign, totheir idea as the bands of robbers, which fight even betweenthemselves. Very popular in the historical literature up to the 40thyr. XIX v. was the comparison of Russian cossacks in Siberia withSpanish [konkistadorami] in America because of their cruelty andgreediness in pursuit of fur, boundless bravery. Subsequently in thehistoriography, beginning from the 50th yr., cossacks opposite steelto be depicted as people, which brought to the peoples of Siberiaforemost Russian culture and saved them from the extinction, and the

interrelation of Russians with the aborigines were sketchedpredominantly in the pink tones [2].To the problem of the attitudes of Russians and aborigines arededicated tens of historical studies, which examine it fromdifferent points of view, however, the majority of reasonings he isreduced to the self-appraisal by the Russians of their role in thecolonization process. Natives are examined exclusively as thepassive object, with respect to which is evaluated the activity ofRussians at Siberia, and this important aspect of problem as

estimation by the aborigines of Russians, purposes and value oftheir appearance in Siberia usually falls out from the field ofsight. Although, in our opinion, precisely by investigatingperception by the native population of Russians, it is possible toexplain the deep of the reason for conflict between the localpeoples and the newcomers. Yes even very appearance of Russiancossacks - the subjugators of Siberia cannot be completely restoredonly on the basis of the archive documents, which in majority theirwere composed by tsarist officials, who preferred, naturally, to



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hush up about some negative aspects of Russian- native relations.This work is attempt on the basis of folklore material to illuminatethis, long time remained in the shadow, side of the problem of theinterrelations of the radical and alien population of Siberia and toshow conquerors by such, such as they were seen from the point ofview of aborigines.Basis for writing of work were Yakut historical legends, cycle of

legends against The [ellee], mythological legends of Evenks and[entsev], Chukotskiy the times of the war of news and [koryakskie]fairy tales. All these folklore monuments fix the events XVII-XVIIIof substances [3].The sources enumerated above can be broken into two forms: fairytale, historical and mythological legends. In the fairy tale findtheir reflection the most stable phenomena of life (for example, itcan be reflected the fact of the very presence of Russians, socialinstitutes, by their appearance the obliged to their arrival, most

characteristic features of the behavior of conquerors and the like).However, legends in majority their narrate about historic evidence,events which actually occurred, which is confirmed by archivematerial. True, in certain cases facts are given defined by example,i.e., it remains the real basis of events, and their connection isexplained by mythological motives. In this investigation us however,since interests not so much the canvas of events and theconcreteness of facts, as general impressions of natives from theacquaintance with the Russians, then with the considerable

proportion of confidence we can rest on entire massif of folkloresources.In the folklore of the peoples of the northeast of Siberia for thedesignation of newcomers [etnonimom] the Russian is used wordcossack. In the frequency of the use of these names entirefolklore material on this region can be divided into three groups:1) the folklore of peoples, which easily fell under [gosudarevu]high hand it is small the had engagements with the Russians([entsy], Even), in which is encountered only the name Russian; 2)

the folklore of peoples, which submitted themselves by Russian afterthe persistent and prolonged fight (Yakuts), in which together withthe Russians in the legends figures the cossack; 3) the folkloreof peoples, which did not submit themselves to conquerors or beenonly the partial dependence (Chukchi, [koryaki]), in which thenewcomers are introduced exclusively by cossacks.As we see, the means of cossack appears in the folklore of thoseregions of Siberia, for population of which it was necessary toconduct armed struggle with the newcomers. But since basic role in



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the military operations played precisely [sluzhilye] people, thenthe means of cossack in the consciousness of aborigines was formedas the means of man, whose primary occupation was the suppressionof natives. But in the case, when the role armed hand inbringing of aborigines into the Russian citizenship was minimum,cossacks in the eyes of indigenous population were separated in noway made of the overall mass of Russians. Thus, much of the fact

that Russians generally, will be valid and for the cossacks inparticular, although, undoubtedly, the means of cossack containedand many specific features. In other words, cossack in the folkloreof the peoples of the northeast of Siberia besides the features,characteristic only for it, bears the complex of features, inherentin it on the strength of the fact that he is Russian. This complexof features is general both for the means of cossack and for themeans of Russian generally, and therefore in order to isolate him,it is necessary to examine the means of Russian in the folklore.

Generally Russians are the important part of the picture of theuniverse of aborigines. About this speaks the fact that you thisregion in all myths about the creation Russians they are present asthe most important participating persons. For example, in the legendabout the appearance of different peoples, existed in the northernregions Yakutiya, it is told about three sons of god, young of whom- Russian - as god- father was appointed predominate above otherelders - Yakut and Even [4]. The disturbance of the majorate of theyoung of the brothers in favor introduces the sensation of the

injustice of this order of the matters, which, apparently, is calledto smooth the idea about the godly origin of the authority ofRussians. However, a similar subject is located in the Chukotskiymyth about the creation, where the god- father intends all peoples,except by Chukchi, into the servitude to Russian. [5] only Chukchismust be equal to Russians. Are here in the myth reflected theremainders of freedom, preserved by Chukchis in the fight with theconquerors. Acknowledgement by the Chukchis of Russians in the equalindicates, that the newcomers proved to be by worthy adversaries.

Chukchis related to all their neighbors extremely haughtily and notone people in the Chukotskiy folklore, with exception of Russianshimself by Chukchi, it was not named strictly by people [6].Generally Russians figure in the folklore of the aborigines ofSiberia as danger number one. In by one Yakutsk legend of the cycleabout [Ellee] Yakut hero, killed by tribesmen, dying, he tells inthem: Soon you greatly will be sorry about my death, when arrivepeople with the deeply sitting eyes and the salient noses [7].The arrival of Russians was the event, which determined entire



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subsequent history of the aborigines of Siberia. The realization ofthis fact figures in the folklore in the form of the division ofhistorical time into the period to the Russians (time Of [kirgisa])and the period after their arrival. Accordingly, very arrival ofRussians very frequently serves as the point of report to that orother side for the timing of event [8].The arrival of Russians is achieved exclusively along the river on

the vessels. Is thought, this not only the reflection of that factthat the Russians for the advance inside the continent usedwaterways, but also joining of the means of Russian with the meansof river, which in the folklore of the peoples of Siberia ismany-valued symbol. River connects terrestrial and undergroundpeaces and precisely along the river into the peace of people comesentire unknown, evil, hostile. Russians it leads men from theadjacent tribe into revenge for the offences [9]. Thus, very arrivalof Russians looks like the intrusion of strange people with the

originally hostile purposes. Already by one their form newcomersovertake fear and hyperbolized appearance, to which they rewardRussian local legends, it is partly explained by that impression,which they produced to the natives. Chukotskiy legends sketch themost realistic picture, but also here Russians appear frightening:clothing entire iron, whiskers as in walruses, eye round iron,spear with length according to the elbow behave pugnacious - theycause to the battle [10]. Strikes and frightens very form ofnewcomers, not similar not to one well-known people, their rabid

bravery and unpredictability, but by no means the thunder of shots.Specifically, this mysteriousness of Russians, vagueness of theirpurposes forced natives by entire kinds in the fear to run from thestrangers. However, the greatest horror at the local populationdirected the cruelty of Russians, which was being received byaborigines as absolutely not motivated, and the often and formersame in reality. The reflection of this behavior of newcomers isencountered in one frequent motive: after arriving into the newearth, Russians throw about beads, iron, sweetnesses and the like,

and when natives approach and are taken they, they fire from theambush volley, and those remaining among the living they take awayinto the captivity [of 11]. The facts of the first contacts of thelocal population with the Russians apparently, served as basis forthis subject, when in the case of unsuccessful trade [sluzhilye] andindustrial people very often started weapon.In the [enetskikh] fairy tales the Russians ([luse] figure aspeople, which moves from the upper reaches of Pechora and whichdestroys people on their way: They will find people and beat, beat



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immediately [12]. A similar subject is usual both for the Yakut andfor the Chukotskiy folklore. With the only difference that in theYakut legends the destruction by the Russians of the localpopulation bears the forced nature and is not the required outcomeof conflict. The kinds, that were agreed to pay [yasak], immediatelyfell under the protection and protected by Russians from theaggressive neighbors. However, in the Chukotskiy folklore the

destruction by Chukchi comes out for the Russians as end in itself,not randomly conflict is explained by the considerations ofvengeance. Any rational explanations of the reason of the conflictof Chukchi find they could not. The collection of [yasaka] plays inthis case secondary role and figures in the legends in the form ofthe collection of fur caps from the corpses by Chukchi [13].Generally the means of newcomer in the Chukotskiy folklore differssomewhat from the means, drawn by Yakut legends. Explanation hereonly one: Yakuts became part of Russia comparatively easily,

military operations were not characterized by special bitterness.Having in the prolonged period close contacts with the Russians,Yakuts knew how to fix not only the negative, but also positivefeatures of the newcomers, who were summarized in the means ofRussian. However, the means of cossack is characterized mainlyprecisely by the absence of any positive features and even by thefundamental impossibility to have same. Entire evil, which thenewcomers bore to the aborigines of Siberia, it was first of allconnected with themselves with the process of achievement, and since

the first-rate responsibility of [sluzhilykh] people it was precisebringing radical peoples into the submissiveness of every kind,then as a result all negative features, inherent in Russiansgenerally, personified in the means of cossack.About the fact that the cossack in the folklore is the embodiment ofthe collective means of enemy, he speaks, for example, the fact thatsometimes in the Chukotskiy fairy tales the cossacks, with whom theChukchis battle, have [koryatskie] names. Apparently, initiallythese were legend about the war with [koryakami], but for

strengthening the means of enemy, for giving to it the generalexpressiveness [koryaki] were named by cossacks.However, despite the fact that to cossacks conceived they assignedthat, to what they actually no relation had, cossack in the folkloreand cossack as historical face they had much in common. Not randomlyin the Chukotskiy language the word Of [kasaimel] of the I([kazakopodobnyy]) has a value bad, rough, severe [by 14]. Legendscontain the descriptions of tortures, by which the nativesunderwent: the murder of innocent civilians, the theft of deer, the



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desire to destroy all aborigines [15]. As it seems to us, all thisis not the exaggeration, dictated by the special features of genre,which has as its goal to depict enemy in the most unattractive form,but itself to advance as the exclusively suffering side. The samelegends narrate about the analogous rotation with the Russians, whofell into captivity, which would be impossible, have all actionsdescribed above any negative painting in the eyes of aborigines.

Most likely, a similar relation to the enemy was presented by thematter to usual and practiced by both sides. This is confirmed byarchive documents, in particular, by the descriptions of the marchesof the [sluzhilykh] of [ludey] against by Chukchi in the first halfXVIII v.Description of the cruelty of cossacks, perhaps, the strongestmotive in the Chukotskiy folklore. With it agree with the subjectsof the Yakut legends, in one of which it is narrated about howcossacks they shoot from the guns the enormous crowd of natives

[16]. If for the means of Russian cruelty with respect to theaborigines - altogether only one of the features, then for thecossack this feature is prevailing. Moreover severely they not onlywith respect to the aborigines. Legends abound with the descriptionsof the bloody skirmishes between cossacks themselves [17].The means of cossack in the folklore is not separated from thefirearms. Its description wonderfully reflects the impression, whichproduced this weapon to the natives. In one of the Yakut legends thegun is described as beast with the very passionate, fiery soul

[18]. However, and by themselves cossacks - brave and strongsoldiers, who moreover occur sly and perfidious. Therefore the bestoutput - to end war and to submit. Many legends conclude with callby the peace.Together with the war the means of cossack, yes even the means ofRussian is generally connected with the trade. Trade is consideredas one of the primary occupations of newcomers. The trading Yakutscalled [nuucha], which indicates Russian [by 19]. In one of therare evenk legends, which contain the reference about the Russians,

it is discussed the exchange trade between the newcomers and theEvens [20]. In the Chukotskiy myth about the creation by the basictask to Russian the creator places the production of tea, tobacco,sugar, salt, gland and trade by all these with the Chukchis. Entireimportance of trade with the newcomers for the aborigines reflectsthe legend, in which the origin of many armed conflicts is explainedby the unwillingness of Russians to deal [21].The intelligent estimation of the value of the arrival of Russiansand its consequences is encountered only in by Yakutsk folklore. The



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arrival of Russians [oznamenovyvaetsya] by establishment in theYakuts of order, by the curtailment of civil wars. Russian law wasread a little by more valid than usual right. Russians assign chiefsfrom best people, which investigate everyday confusions and isachieved the valid apportionment of [yasaka]. However, together withthe arrival of Russians begins forced christianization andextinction of old customs, with the advent of Russians is connected

the spread of new diseases.A change in the means of cossack occurs in the folklore monuments,which relate to the later period, when between the radical and alienpopulation sufficiently peaceful relations were established. In themwe see somewhat different means of cossack as man of the one livingamong the natives and having friendly connections with them. But, werepeat, these legends relate to the period, when Russian populationalready had long ago been mixed with the local and in majority itseven ceased to consider itself strictly as Russians.

Thus, in the process of the Russian achievement of Siberia in thecourse of inevitable collisions in aborigines it was manufacturedand more lately was put off in the folklore the collective means ofRussian as the enemy, who wholly is transferred to the cossacks inview of their activity in the sending of official duties.Figuratively speaking, cossack in the consciousness of aborigineswas the synonym of enemy, person with the gun and in accordancewith this installation it was already allotted by all negativequalities, the only aborigines could perceive in Russians.

Frequently and in reality cossacks justified their very unattractivemeans, created with native folklore.NOTES:

[Slovtsov] Of [p]. [Istoricheskoe] the review of Siberia. M.,1888. Book 1; [Spasskiy] [G]. [Istoriya] floating Russians //Siberian herald, 1821. [Ch].15-16. [Gl].11; [Andrievich] [V]. [K].[Istoriya] of Siberia. St. Petersburg, 1989. [T].1-2; [S]. [S].[Istoricheskie]'s [Shashkov] studies. St. Petersburg, 1872; [V].[G]. [Chukchi]'s [Bogoraz]. M. - L., 1934. [T].1-2; [Ogloblin]

[N]. [N]. [Semen] [Dezhnev] // the periodical of the ministry ofpublic Education, 1890, December.Sergeyev [O]. [I]. [Kazachestvo] in the Russian Far East in THEXVII- XIX substances M., 1983[G]. [U]. [Istoricheskie]'s [Ergis] legend and the stories ofYakuts. Yakutsk, 1960. [T].1-2; Xenophon [G]. [V]. [Eleyad]. M.,1977; Historical folklore of Evenks. M. - L., 1966; Mythologicalfairy tales and the historical legends of [entsev]. M., 1977; [A].[G]. [Materialy]'s [Bogoraz] for the study of Chukotskiy language



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and folklore. St. Petersburg, 1900; Fairy tales and the myths ofthe peoples of Chukot and Kamchatka. M., 1974.[G]. [U]. [Ocherkya]'s [Ergis] on the Yakut folklore. M., 1974.[S].144[V]. [G]. [Materialy]'s [Bogoraz] 1900. [S].160.Ibid.Xenophon [G]. [V]. [Ukaz] [soch]s s. 101.

Ibid. [S].158.Ibid. [S].101[V]. [G]. [Materialy]'s [Bogoraz] S. 334.[G]. [U]. [Istoricheskie]'s [Ergis] legend [T].1. S. 32.Mythological fairy tales and the legend of [entsev]. [S].200.[V]. [G]. [Materialy]'s [Bogoraz] [S].330-331.[V]. [G]. [Chukchi]'s [Bogoraz]. [S].170.[V]. [G]. [Materialy]'s [Bogoraz] [S].330-331.[G]. [U]. [Istoricheskie]'s [Ergis] legend [T].2. S. 59-60.

Ibid. [S].12.Ibid. [S].59.Xenophon [G]. [V]. [Ukaz] [soch]s [S].233.Historically the folklore of Evenks. S. 293.[V]. [G]. [Materialy]'s [Bogoraz] [S].292.

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