Lake Peipus retained in its name the memory of the tribe that participated in the Battle of the Ice, but then gradually left the historical arena.
In the Urals, and in Siberia, and in the north of Russia, and even in Altai, many legends say that once lived in these places ancient people called "wonder". The legends about the Chud are most often told in places where the Finno-Ugric peoples live or used to live, therefore, in science it was customary to consider the Finno-Ugric Chud. But the problem is that the Finno-Ugric peoples, in particular the Komi-Permyaks, themselves tell stories about the Chud, calling the Chud a different people.
When people who live here to this day came to these places, the Chud buried herself alive in the ground. Here is what one of the legends recorded in the village of Afanasyevo tells Kirov region: "... And when other people (Christians) began to appear along the Kama, this monster did not want to communicate with them, did not want to be enslaved by Christianity. They dug a big hole, and then cut up the posts and buried themselves. This place is called - Miraculous Coast.
Sometimes it is also said that the Chud "went underground", and sometimes that she went to live in other places: "We have the Vazhgort tract - Old village. Although we call it a village, there are no buildings there. And it is not clear that someone lived there, but the old people claim that ancient, Chud people lived there. For a long time, they say, they lived in that area, but newcomers appeared, they began to oppress the old-timers, and they decided: "We have no life, we need to move to other places." They collected, they say, belongings, they took the guys by the handles and said. "Goodbye,
Old village! We won’t be here - and there won’t be anyone! ”And they left the village. They go, they say, they part with their homeland and roar. Every single one has left. Now it’s empty there.”
"Wonderful" secrets.
But, leaving, the Chud left many treasures. These treasures are charmed, "cherished": a covenant has been imposed on them that only the descendants of the Chud people can find them. Chudsky spirits in different guises (sometimes in the form of a hero on a horse, sometimes a hare or a bear) guard these treasures: "Sluda and Shudyakor are miracle places. The heroes lived there, from village to village they threw axes. Then they buried themselves in the ground and took the gold with them Ingots-pillows are hidden at the Shudyakor settlement, but no one will take them: the warriors on horseback stand guard. Grandfathers warned us: "Don't go past this settlement late at night - the horses will trample!"
In the text of another old record in the village of Zuikare, Vyatka province, it is written about the "Chudskaya treasure" in the Chudskaya mountain on the right bank of the Kama. A huge, slightly crooked pine tree grows here, and at a distance from it, about four arshins, stands rotten stump up to two meters in diameter. They tried to find this treasure many times, but when they approached it, such a storm arose that the pines leaned their tops to the ground, and the treasure hunters were forced to leave their enterprise. However, they say that some treasure seekers still managed to penetrate the secrets underground inhabitants, but it cost them very, very expensive. The sight of "eccentrics" is so terrible that some treasure hunters, having met them in the dungeons, came out completely crazy and could no longer recover for the rest of their lives. It was even worse for those who came across the bones of a "buried" Chud in the Chud graves - the dead, guarding their treasures, suddenly came to life as soon as someone approached their treasures ...
In 1924-28, the Roerich family was on an expedition to Central Asia. In the book The Heart of Asia, Nicholas Roerich writes that in Altai an elderly Old Believer led them to a rocky hill and, pointing to the stone circles of ancient burials, said: “Here Chud went underground. When the White Tsar came to Altai to fight and how the white birch blossomed Chud did not want to remain under the White Tsar. Chud went underground and filled up the passages with stones. You yourself can see their former entrances. Only Chud has not left forever. When the happy time returns and people from Belovodye come and give to all the people great science, then the Chud will come again, with all the treasures that have been mined." And even earlier, in 1913, Nicholas Roerich painted the painting "The Chud went underground" on this subject.
Mysteries and more mysteries.
In the Urals, stories about the Chud are more common in the Kama region. Traditions indicate the specific places where the Chud lived, describe their appearance (and they were mostly dark-haired and swarthy), customs, and language. From the language of the Chuds, legends even preserved some words: “Once a Chud girl appeared in the village of Vazhgort - tall, beautiful, broad-shouldered. Her hair is long, black, not braided. She walks around the village and calls: “Come visit me, I cook dumplings "There were ten people who wanted to, everyone went after the girl. They went to the Chudsky spring, and no one else returned home, everyone disappeared somewhere. The next day the same thing happened. It was not because of their stupidity that people fell for the girl's bait, but because of the fact that she possessed some kind of power. Hypnosis, as they say now. On the third day, the women from this village decided to take revenge on the girl. They boiled several buckets of water, and when the miracle girl entered the village, the women poured boiling water over her. ran to the spring and wailed: “Odege! Odege!" Soon the inhabitants of Vazhgort left their village forever, went to live in other places..."
Odege - what does this word mean? None of the Finnish Ugric languages there is no such word. What ethnic group was this mysterious Chud?
Since ancient times, ethnographers, linguists, and local historians have tried to unravel the riddle of the Chud. There were different versions about who this weirdo is. Ethnographers-local historians Fedor Alexandrovich Teploukhov and Alexander Fedorovich Teploukhov considered the Ugrians (Khanty and Mansi) a miracle, since there is documentary information about the stay of the Ugrians in the territory of the Kama region. The linguist Antonina Semyonovna Krivoshchekova-Gantman did not agree with this version, because in the Kama region there are practically no place names deciphered using the Ugric languages; she believed that the issue required further study. Kazan professor Ivan Nikolaevich Smirnov believed that the Chud were the Komi-Permians before the adoption of Christianity, since some legends say that the Chud are "our ancestors." latest version received the greatest distribution, and most ethnographers adhered to this version until recently.
Discovery in the Urals in the 1970s-1980s ancient city the Aryans of Arkaim and the "Country of Cities" of Sintashta somewhat shook the traditional version. Versions began to appear that the Chud were the ancient Aryans (in a narrower sense, the ancestors of the Indo-Iranians, and in a broader sense, the ancestors of the Indo-Europeans as a whole). This version has found many supporters among scientists and local historians.
If linguists have previously recognized that there are many "Iranisms" in the Finno-Ugric languages, then in last years an opinion appeared that the Finno-Ugric and Indo-Iranian languages have a very large common lexical layer. A version has appeared that the names of the rivers Kama in the Urals and Ganges (Ganga) in India have the same origin. It is not for nothing that in the Russian North (Arkhangelsk and Murmansk regions) there are geographical names with the root "gang": Ganga (lake), Gangas (bay, hill), Gangos (mountain, lake), Gangashikha (bay). No wonder the geographical names of nakar
(Kudymkar, Maikar, Dondykar, Idnakar, Anyushkar, etc.) cannot be deciphered in any way using the local Permian languages (Udmurt, Komi and Komi-Permyak). According to legend, there were Chud settlements in these places, and it is here that bronze ornaments and other items are most often found, conditionally united by the name Perm animal style. And experts have always recognized the "Iranian influence" on the art of the Perm animal style itself.
Another people.
It is no secret that there are parallels in the mythology of the Finno-Ugric and Indo-Iranian peoples. In the legends of the ancient Aryans, memories of a semi-mythical ancestral home, located somewhere far north of India, have been preserved. The Aryans who lived in this country could observe amazing phenomena. There, seven heavenly sages-rishis move around the North Star, which the creator Brahma strengthened in the center of the universe above the World Mount Meru. Beautiful celestial dancers live there - Apsaras, shining with all the colors of the rainbow, and the sun rises and shines for six months in a row. The seven rishis are probably the constellation Ursa Major, and the apsaras are the embodiment of the northern lights, which struck the imagination of many peoples. In the myths of the Estonians, the northern lights are the heroes who fell in battles and live in the sky. In Indian mythology, only magical birds, including the messenger of the gods Garuda, can reach the sky. In Finno-Ugric mythology Milky Way, connecting north and south, was called the Road of Birds.
There is also a similarity directly in the names. For example, the god among the Udmurts is Inmar, among the Indo-Iranians Indra is the god of thunder, Inada is the foremother; in Komi mythology, both the first man and the swamp witch bear the name Yoma; in Indo-Iranian mythology, Yima is also the first man; the name of the god is also consonant among the Finns - Yumala, and among the Mari - Yumo. "Aryan influence" penetrated even into the ethnonyms of the Finno-Ugric peoples: the Tatars and Bashkirs of the Udmurts, their neighbors, call the ethnonym "ar".
So who was called a miracle in the Urals? If the Aryans, then the question again arises: why did the confusion arise with who should be considered a Chud, and why did the ethnonym Chud "stuck" precisely and only to the Finno-Ugric peoples? What is the relationship between the Indo-Iranian and Finno-Ugric peoples? Apparently, here we should recall the opinion of Lev Gumilyov, who believed that a new ethnos, just like a person, is born from two ethnos parents. Then it becomes clear why the legends call the Chud either "another people", or "our ancestors".
And yet, what was the miracle girl screaming, doused with boiling water? Maybe the word "odege" is in the Indo-Iranian languages? If we open the Sanskrit-Russian dictionary, we will find there a word similar in sound - "udaka", meaning "water". Maybe she tried to run to the Chudsky spring, the only place where she could escape?
The ancient people mysteriously disappeared, leaving behind legends, toponyms and treasures.
In the Urals, and in Siberia, and in the north of Russia, and even in the Altai, many legends say that an ancient people called Chud once lived in these places. The legends about the Chud are most often told in places where the Finno-Ugric peoples live or used to live, therefore, in science it was customary to consider the Finno-Ugric Chud. But the problem is that the Finno-Ugric peoples, in particular the Komi-Permyaks, themselves tell stories about the Chud, calling the Chud a different people.
N. Roerich "Chud went underground"
When people who live here to this day came to these places, the Chud buried herself alive in the ground. Here is what one of the legends recorded in the village of Afanasyevo, Kirov Region, tells: “... And when other people (Christians) began to appear along the Kama, this monster did not want to communicate with them, did not want to be enslaved by Christianity. They dug a large hole, and then cut up the posts and buried themselves. This place is called the Peipus Coast.
Sometimes it is also said that the Chud "went underground", and sometimes that she went to live in other places. But, leaving, the Chud left many treasures. These treasures are conspired, “cherished”: a covenant has been imposed on them that only the descendants of the Chud people can find them. Chudsky spirits in different guises (sometimes in the form of a hero on a horse, sometimes a hare or a bear) guard these treasures.
What kind of people are these - “White-eyed Chud”, “Divy people”, “Sirts”? Why do they avoid contact with ordinary, "land" people?
Vladimir Konev "The Mistress of the Copper Mountain"
A lot of facts speak in favor of the fact that "White-eyed Chud" is not mythical people, it really exists, apparently, somehow adapting to life underground. Recorded stories of people
met with people from mysterious people. The Russian scientist A. Shrenk talked with many Samoyeds, and this is what one of them told him: “Once,” he continued, “one Nenets (that is, Samoyed), digging a hole
on some hill, he suddenly saw a cave in which the Sirts lived. One of them said to him: "Leave us alone, we shun the sunlight that illuminates your country, and love the darkness that reigns in our dungeon ...".
Often lost hunters and fishermen meet a tall gray-haired old man who leads them to
a safe place and then disappears. Locals call him the White Old Man and consider him one of the underground inhabitants, occasionally coming to the surface.
In the Urals, stories about the Chud are more common in the Kama region. Traditions indicate the specific places where the Chud lived, describe their appearance (and they were mostly dark-haired and swarthy), customs, and language. From the language of the Chuds, legends even preserved some words: “Once a Chud girl appeared in the village of Vazhgort - tall, beautiful, broad-shouldered. Her hair is long, black, not braided. He walks around the village and beckons: “Come visit me, I cook dumplings!” There were ten people who wanted to, everyone went for the girl. They went to the Chudsky spring, and no one returned home, everyone disappeared somewhere. The same thing happened the next day. It was not because of their stupidity that people fell for the girl's bait, but because she possessed some kind of power. Hypnosis, as they say now. On the third day, the women from this village decided to take revenge on the girl. They boiled several buckets of water, and when the Miraculous girl entered the village, the women poured boiling water over her. The girl ran to the spring and wailed: “Odege! Odege! Soon, the inhabitants of Vazhgort left their village forever, went to live in other places ... "
Odege - what does this word mean? There is no such word in any of the Finno-Ugric languages. What ethnic group was this mysterious Chud?
Since ancient times, ethnographers, linguists, and local historians have tried to unravel the riddle of the Chud. There were different versions of who the Chud was. Ethnographers-local historians Fedor Alexandrovich Teploukhov and Alexander Fedorovich Teploukhov considered the Ugrians (Khanty and Mansi) a miracle, since there is documentary information about the stay of the Ugrians in the territory of the Kama region. The linguist Antonina Semyonovna Krivoshchekova-Gantman did not agree with this version, because in the Kama region there are practically no place names deciphered using the Ugric languages; she believed that the issue required further study. Kazan professor Ivan Nikolaevich Smirnov believed that the Chud were the Komi-Permians before the adoption of Christianity, since some legends say that the Chud are “our ancestors”. The last version was the most widespread, and most ethnographers adhered to this version until recently.
The discovery in the Urals in the 1970s and 80s of the ancient Aryan city of Arkaim and the "Country of Cities" of Sintashta somewhat shook the traditional version. Versions began to appear that the Chud were the ancient Aryans (in a narrower sense, the ancestors of the Indo-Iranians, and in a broader sense, the ancestors of the Indo-Europeans as a whole). This version has found many supporters among scientists and local historians.
If linguists have previously recognized that there are many “Iranisms” in the Finno-Ugric languages, then in recent years an opinion has appeared that the Finno-Ugric and Indo-Iranian languages have a very large common lexical layer. A version has appeared that the names of the rivers Kama in the Urals and Ganges (Ganga) in India have the same origin. It is not for nothing that in the Russian North (Arkhangelsk and Murmansk regions) there are geographical names with the root "gang": Ganga (lake), Gangas (bay, hill), Gangos (mountain, lake), Gangashikha (bay). It is not for nothing that geographical names in -kar (Kudymkar, Maikar, Dondykar, Idnakar, Anyushkar, etc.) cannot be deciphered in any way using local Permian languages (Udmurt, Komi and Komi-Permyak). According to legend, there were Chud settlements in these places, and it is here that bronze jewelry and other items are most often found, conditionally united by the name Perm animal style. And experts have always recognized the “Iranian influence” on the art of the Perm animal style itself.
It is no secret that there are parallels in the mythology of the Finno-Ugric and Indo-Iranian peoples. In the legends of the ancient Aryans, memories of a semi-mythical ancestral home, located somewhere far north of India, have been preserved. The Aryans who lived in this country could observe amazing phenomena. There, seven heavenly sages-rishis move around the North Star, which the creator Brahma strengthened in the center of the universe above the World Mount Meru. Beautiful celestial dancers live there - Apsaras, shining with all the colors of the rainbow, and the sun rises and shines for six months in a row. The seven rishis are probably the constellation Ursa Major, and the apsaras are the embodiment of the northern lights, which struck the imagination of many peoples. In the myths of the Estonians, the northern lights are the heroes who fell in battles and live in the sky. In Indian mythology, only magical birds, including the messenger of the gods Garuda, can reach the sky. In Finno-Ugric mythology, the Milky Way, connecting north and south, was called the Road of Birds.
There is also a similarity directly in the names. For example, the god among the Udmurts is Inmar, among the Indo-Iranians Indra is the god of thunder, Inada is the foremother; in the Scandinavian epic, Ymir is the first man; in Komi mythology, both the first man and the swamp witch bear the name Yoma; in Indo-Iranian mythology, Yima is also the first man; the name of the god is also consonant among the Finns - Yumala, and among the Mari - Yumo. "Aryan influence" penetrated even into the ethnonyms of the Finno-Ugric peoples: the Tatars and Bashkirs of the Udmurts, their neighbors, call the ethnonym "ar".
So who was called a miracle in the Urals? If the Aryans, then the question again arises: why was there confusion with who should be considered a Chud, and why did the ethnonym Chud “stuck” precisely and only to the Finno-Ugric peoples? What is the relationship between the Indo-Iranian and Finno-Ugric peoples? Apparently, here we should recall the opinion of Lev Gumilyov, who believed that a new ethnos, just like a person, is born from two ethnos parents. Then it becomes clear why the legends call the Chud either “another people”, or “our ancestors”.
... And yet, what was the miracle girl screaming, doused with boiling water? Maybe the word "odege" is in the Indo-Iranian languages? If we open the Sanskrit-Russian dictionary, we will find there a word similar in sound - "udaka", meaning "water". Maybe she wanted to run to the Chudsky spring, the only place where she could escape?
Lake Peipus retained in its name the memory of the tribe that participated in the Battle of the Ice, but then gradually left the historical arena. In the Urals, and in Siberia, and in the north of Russia, and even in Altai, many legends say that once then in these places lived an ancient people called "chud". The legends about the Chud are most often told in places where the Finno-Ugric peoples live or used to live, therefore, in science it was customary to consider the Finno-Ugric Chud. But the problem is that the Finno-Ugric peoples, in particular the Komi-Permyaks, themselves tell stories about the Chud, calling the Chud a different people.
When people who live here to this day came to these places, the Chud buried herself alive in the ground. Here is what one of the legends recorded in the village of Afanasyevo, Kirov Region, tells: “... And when other people (Christians) began to appear along the Kama, this monster did not want to communicate with them, did not want to be enslaved by Christianity. They dug a large hole, and then cut up the posts and buried themselves. This place is called the Peipus Coast.
Sometimes it is also said that the Chud “went underground”, and sometimes that they went to live in other places: “We have the Vazhgort tract - the Old Village. Although we call it a village, there are no buildings there. And it is not clear that someone lived there, but the old people claim that ancient, Chud people lived there. For a long time, they say, they lived in that area, but newcomers appeared, they began to oppress the old-timers, and they decided: “We didn’t have a life, we need to move to other places.” They collected, they say, belongings, they took the guys by the handles and said. Farewell, Old Village! We won't be here - and there won't be anyone!" And they left the village. They go, they say, they part with their homeland and roar. All of them left. Now it's empty."
But, leaving, the Chud left many treasures. These treasures are conspired, “cherished”: a covenant has been imposed on them that only the descendants of the Chud people can find them. Chud spirits in different guises (sometimes in the form of a hero on a horse, sometimes a hare or a bear) guard these treasures: “Sluda and Shudyakor are Chud places. There the heroes lived, from village to village they were thrown with axes. Then they dug into the ground and took the gold with them. Ingots-pillows are hidden at the Shudyakor settlement, but no one will take them: the warriors on horseback stand guard. Grandfathers warned us: “Don’t go past this settlement late at night - horses will trample!”
In the text of another old record in the village of Zuikare, Vyatka province, it is written about the “Chudskaya treasure” in the Chudskaya Mountain on the right bank of the Kama. A huge, slightly crooked pine tree grows here, and at a distance from it, about four arshins, stands a rotten stump up to two meters in diameter. They tried to find this treasure many times, but when they approached it, such a storm arose that the pines leaned their tops to the ground, and the treasure hunters were forced to leave their enterprise. However, they say that some treasure seekers still managed to penetrate the secrets of the underground inhabitants, but it cost them very, very expensive. The sight of "eccentrics" is so terrible that some treasure hunters, having met them in the dungeons, came out completely crazy and could no longer recover for the rest of their lives. It was even worse for those who came across the bones of a “buried alive” miracle in the “chudsky graves” - the dead, guarding their treasures, suddenly came to life as soon as someone approached their treasures ...
In 1924-28, the Roerich family was on an expedition to Central Asia. In the book The Heart of Asia, Nicholas Roerich writes that in Altai, an elderly Old Believer led them to a rocky hill and, pointing to the stone circles of ancient burials, said: “Here Chud went underground. When the White Tsar came to Altai to fight, and as the white birch blossomed in our land, Chud did not want to remain under the White Tsar. Chud went underground and filled up the passages with stones. You can see their former entrances for yourself. Only Chud did not leave forever. When the happy time returns and people from Belovodye come and give great science to all the people, then Chud will come again, with all the treasures they have mined. And even earlier, in 1913, Nicholas Roerich painted the painting “The Chud went underground” on this subject.
In the Urals, stories about the Chud are more common in the Kama region. Traditions indicate the specific places where the Chud lived, describe their appearance (and they were mostly dark-haired and swarthy), customs, and language. From the language of the Chuds, legends even preserved some words: “Once a Chud girl appeared in the village of Vazhgort - tall, beautiful, broad-shouldered. Her hair is long, black, not braided. He walks around the village and beckons: “Come visit me, I cook dumplings!” There were ten people who wanted to, everyone went for the girl. They went to the Chudsky spring, and no one returned home, everyone disappeared somewhere. The same thing happened the next day. It was not because of their stupidity that people fell for the girl's bait, but because she possessed some kind of power. Hypnosis, as they say now. On the third day, the women from this village decided to take revenge on the girl. They boiled several buckets of water, and when the Miraculous girl entered the village, the women poured boiling water over her. The girl ran to the spring and wailed: “Odege! Odege! Soon, the inhabitants of Vazhgort left their village forever, went to live in other places ... "
Odege - what does this word mean? There is no such word in any of the Finno-Ugric languages. What ethnic group was this mysterious Chud?
Since ancient times, ethnographers, linguists, and local historians have tried to unravel the riddle of the Chud. There were different versions of who the Chud was. Ethnographers-local historians Fedor Alexandrovich Teploukhov and Alexander Fedorovich Teploukhov considered the Ugrians (Khanty and Mansi) a miracle, since there is documentary information about the stay of the Ugrians in the territory of the Kama region. The linguist Antonina Semyonovna Krivoshchekova-Gantman did not agree with this version, because in the Kama region there are practically no place names deciphered using the Ugric languages; she believed that the issue required further study. Kazan professor Ivan Nikolaevich Smirnov believed that the Chud were the Komi-Permians before the adoption of Christianity, since some legends say that the Chud are “our ancestors”. The last version was the most widespread, and most ethnographers adhered to this version until recently.
The discovery in the Urals in the 1970s and 80s of the ancient Aryan city of Arkaim and the "Country of Cities" of Sintashta somewhat shook the traditional version. Versions began to appear that the Chud were the ancient Aryans (in a narrower sense, the ancestors of the Indo-Iranians, and in a broader sense, the ancestors of the Indo-Europeans as a whole). This version has found many supporters among scientists and local historians.
If linguists have previously recognized that there are many “Iranisms” in the Finno-Ugric languages, then in recent years an opinion has appeared that the Finno-Ugric and Indo-Iranian languages have a very large common lexical layer. A version has appeared that the names of the rivers Kama in the Urals and Ganges (Ganga) in India have the same origin. It is not for nothing that in the Russian North (Arkhangelsk and Murmansk regions) there are geographical names with the root "gang": Ganga (lake), Gangas (bay, hill), Gangos (mountain, lake), Gangashikha (bay). It is not for nothing that geographical names in -kar (Kudymkar, Maikar, Dondykar, Idnakar, Anyushkar, etc.) cannot be deciphered in any way using local Permian languages (Udmurt, Komi and Komi-Permyak). According to legend, there were Chud settlements in these places, and it is here that bronze jewelry and other items are most often found, conditionally united by the name Perm animal style. And experts have always recognized the “Iranian influence” on the art of the Perm animal style itself.
Indian sages believe that the sacred river Ganges begins its journey in heaven. Perhaps in India is the ancestral home of many peoples.
It is no secret that there are parallels in the mythology of the Finno-Ugric and Indo-Iranian peoples. In the legends of the ancient Aryans, memories of a semi-mythical ancestral home, located somewhere far north of India, have been preserved. The Aryans who lived in this country could observe amazing phenomena. There, seven heavenly sages-rishis move around the North Star, which the creator Brahma strengthened in the center of the universe above the World Mount Meru. Beautiful celestial dancers live there - Apsaras, shining with all the colors of the rainbow, and the sun rises and shines for six months in a row. The seven rishis are probably the constellation Ursa Major, and the apsaras are the embodiment of the northern lights, which struck the imagination of many peoples. In the myths of the Estonians, the northern lights are the heroes who fell in battles and live in the sky. In Indian mythology, only magical birds, including the messenger of the gods Garuda, can reach the sky. In Finno-Ugric mythology, the Milky Way, connecting north and south, was called the Road of Birds.
There is also a similarity directly in the names. For example, the god among the Udmurts is Inmar, among the Indo-Iranians Indra is the god of thunder, Inada is the foremother; in Komi mythology, both the first man and the swamp witch bear the name Yoma; in Indo-Iranian mythology, Yima is also the first man; the name of the god is also consonant among the Finns - Yumala, and among the Mari - Yumo. "Aryan influence" penetrated even into the ethnonyms of the Finno-Ugric peoples: the Tatars and Bashkirs of the Udmurts, their neighbors, call the ethnonym "ar".
So who was called a miracle in the Urals? If the Aryans, then the question again arises: why was there confusion with who should be considered a Chud, and why did the ethnonym Chud “stuck” precisely and only to the Finno-Ugric peoples? What is the relationship between the Indo-Iranian and Finno-Ugric peoples? Apparently, here we should recall the opinion of Lev Gumilyov, who believed that a new ethnos, just like a person, is born from two ethnos parents. Then it becomes clear why the legends call the Chud either “another people”, or “our ancestors”.
... And yet, what was the miracle girl screaming, doused with boiling water? Maybe the word "odege" is in the Indo-Iranian languages? If we open the Sanskrit-Russian dictionary, we will find there a word similar in sound - "udaka", meaning "water". Maybe she wanted to run to the Chudsky spring, the only place where she could escape?
Looking at the high-quality Chud work with bronze, which, in turn, required the skill of working with stone or ceramic molds, blacksmithing, you begin to understand that East Slavs met in the north and northeast of their own not at all with primitive tribes who could not give them anything and could not teach them anything.
On the contrary, there was interesting culture. So this is the question, where did the Russians get the Valdai bells, the plots of northern embroideries, the northern love for decorating dwellings, for example, woodcarving.
Where did the miracle go?
The question is reasonable. And it seems to me that it has two main answers.
Probably, part of the Chud was forced out and driven out by the Slavic population, because it is reported: “In the Shenkur district of the Arkhangelsk province they said that “the local indigenous inhabitants, the Chud, desperately defending their land from the invasion of the Novgorodians, did not want to submit to the aliens for anything,” with a frenzy they defended themselves from the fortresses, fled to the forests, killed themselves, were buried alive in deep ditches (having dug a hole, they put columns in the corners, made a roof over them, laid stones and earth on the roof, went into the pit with property and, having cut the supports, died).
Then the formula "going underground" looks literally: the death of the tribe. But part of the Chud, probably, nevertheless became Russified after baptism, as happened with many neighboring Finno-Ugric tribes.
That is why the question still remains what in the art and life of the Russian north comes from the Russian population, what from the Chud. And there are many skills here: wooden churches and huge northern houses, textiles and embroidery, metalwork, house decorations, including picturesque ones, ships and boats.
Let's try and test this hypothesis with at least a few of the most accessible examples, compare the products of the Perm Chud and Russian northerners:
1. A magical bird with a human face.
In general, for comparison, you need to take something rather unusual, non-ordinary. Such motifs are found in folk art. For example, the magical bird Sirin.
Birds-Sirin Valance, detail. Olonets province, mid XIX V. And a pet-amulet of the Perm Chud with a mask on his chest.
2. Slavic goddess Rozhana - or a miracle mother of all living things?
A detail repeated in variations of Olonets and Severodvinsk embroideries, which is interpreted as the image of the ancient Slavic goddess Rozhana, a woman in childbirth, about which she wrote
S. V. Zharnikova
And this is the motif of the goddess, which is constantly found in the Perm miracle.
She, judging by the variations of different creatures nearby, from elks to humans, is the “universal mother”, and the position of the next creature below is its birth. The resemblance is obvious and it is aggravated by the fact that the goddess does not stand, but lies, which is especially evident on the last amulet. In addition, the second essence of this goddess is a bird, as on numerous amulets-charms with the goddess bird, which is why the nose-beak is clearly distinguished.
Interestingly, the stylized motif of a woman in labor is found in Karelian embroideries, that is, among other Finno-Ugric peoples, and it is very similar to Kargopol embroidery.
3. Deer-Golden Antlers.
Continuing the theme of amulets, we must remember the Kargopol toy. L. Latynin believes that archaic symbols are hidden in the images of traditional toys. Like it or not, it’s hard to say from the toy itself - it’s still changeable, although main tradition should be “protected” - that is, what was a talisman, the oldest, traditional and replicated.
For example, deer-golden horns and its changeable faces, half-man - half-deer.
In this Kargopol toy, one can compare the man-moose of the Permian Chud.
4. Skate on the house, Deer and Bird.
In the north, the peasants said: “The horse on the roof is quieter in the hut”, considering these images “amulets”, good forces guarded from all misfortune. It is interesting that in the Russian north the elk deer was often found as a talisman at home, it was placed on the okhlupen instead of the skate. Or they simply nailed deer antlers there: “On the Mezen, there is another type of decoration for okhlupnya - deer antlers. Usually this decoration was not cut out like a skate, but real deer antlers were simply attached to the end of the okhlupnya. This decor is more common in the Mezen region. In all likelihood, one can see in it traces of the veneration of the deer, the cult of which, perhaps to a lesser extent than the horse, was characteristic of individual Russian regions. In the same place there could be a bird, like a swan.
It is difficult for us to say what the Chud house looked like. But the fact that the heads of the skates were used as amulets is obvious.
Such an arrangement contained a certain magical meaning: the doubling of the symbol strengthened the protective effect of the amulet. It can also be assumed that the dead man, if he rose from the grave, would reveal himself by noise. So it could also be the protection of the living
It is interesting to note the crow's feet at the end of the last amulet in the row - this completes the image of the goose horse, which is also known for the Russian north.
5. Bells
Based on the previous part with noisy pendants, we can refer to the following evidence about the Chud: “One of the possible “traces” of the Chud, which was considered in the 19th century unusual, mysterious place Kholmogory spruce forest (on Kurostrov, near the city of Kholmogory). According to the mentioned II. Efimenko, according to legend, there was once a “Chudskaya idol” in the spruce forest. The idol, merged from silver, "was attached to one of the most seasoned woods and held a large golden bowl in his hands." It seemed impossible to steal the idol and the treasures surrounding it: “Chud took care of her god tightly: sentries were constantly standing near him, springs were held near the idol itself. Whoever touches the idol, even with one finger, immediately these springs will play and various bells will ring, and then you will not go anywhere; the sentries will immediately take it away, and the accursed chud will fry it in a frying pan and even sacrifice it to his idol. The Russians, of course, stole the idol, they had such a talent. The first case of opening the anti-theft device, so to speak. But the point is not in this, but in the bells of the miracle
Bells, of course, cannot be associated exclusively with the Chud culture.
Bells and bells are associated with traditional folk culture different peoples. But it is interesting to listen to the testimonies of the Russian inhabitants of the North about bells and bells, about their role:
P. S. Efimenko cites the following beliefs about bell ringing that existed among the peasantry in the North: “Hearing the ringing of bells, the devil runs away from a person. They also notice that if you leave the house, enter it, finish something at the very beginning of the ringing, there is a harbinger of good.
“In order to protect themselves from predatory animals, the Russians of the Vologda district. on Maundy Thursday they went into the forest and shouted: “Wolves, bears out of your ear; hares, foxes to our garden! At the same time, they knocked on frying pans, rang cow bells.
Draws attention and wedding ceremony. In Pinega, as in most other places in the North, a wedding train is inconceivable without bells. Bells with their ringing protect the young from " evil spirits"On the most important road - to the crown and from the crown: "Ahead of the entire ceremonial procession, made up of a huge train of betrothed and village relatives, with many bells, shufflers, bells, vertebrae buzzing under the arcs, on the shafts and on the necks of the horses, they go to sledges, carts or horseback carts with ribbons lowered on their sleeves.
Wedding rituals, like calendar ones, are characterized by the greatest archaism of symbols.
And so on - the bells had a magical function, both Russians and Chuds.
So, we felt the closeness of the Chud and Northern Russian objects and beliefs.
But, in fact, who were the Russians in the North - by blood and customs?
We now know that the admixture of Finno-Ugric "blood", that is, Finno-Ugric DNA markers in Pomors is significant, mainly through the female line. But there are population groups that clearly descended without much mixing from Finno-Ugric peoples, because there are markers in the male and female lines. Both those and other groups probably originated from the Chud. But at the time of the transition, they certainly did not give up their
ideas about the world.
And this commonality is also revealed by the comparison of the beliefs of Pomors and Chuds, which manifests itself through objects material culture. Therefore, we can say that the Chud not only went underground, but also turned into new people enriching it.
Ethnographers, local historians and linguists today do not have exact definition such a people as a miracle.
Kazan professor Ivan Nikolaevich Smirnov believed that the Chud were the Komi-Permians before the adoption of Christianity, since some legends say that the Chud are “our ancestors”.
Ethnographers and local historians Fedor Alexandrovich Teploukhov and Alexander Fedorovich Teploukhov considered the Ugrians (Khanty and Mansi) a miracle, since there is documentary information about the stay of the Ugrians in the territory of the Kama region in the Urals.
The Ural legends indicate the specific places where the Chud lived, describe their appearance (and they were mostly dark-haired and swarthy), customs, and language.
With the discovery in the Urals in the 1970s and 80s of the ancient Aryan city of Arkaim and the "Country of Cities" Sintashta, versions began to appear that the Chud were the ancient Aryans - the ancestors of the Indo-Europeans.
Interestingly, the Finno-Ugric and Indo-Iranian languages have a very large common lexical layer. It is not for nothing that in the Russian North (Arkhangelsk and Murmansk regions) there are geographical names with the root "gang": Ganga (lake), Gangas (bay, hill), Gangos (mountain, lake), Gangashikha (bay). And the art of the Perm region itself has a clearly "Iranian influence", which is characterized by an "animal style".
There are parallels in the mythology of the Finno-Ugric and Indo-Iranian peoples. In the legends of the ancient Aryans, memories of a semi-mythical ancestral home, located somewhere far north of India, have been preserved.
According to the latest census of the population of Russia, the descendants of the Zavolotsk Chud, who written sources located within the boundaries of the current Vologda and Arkhangelsk regions. Despite the similarity and family ties with the Vepsians, the Chud clearly separates itself from the Vepsians proper, as well as from the Western Komi, who neighbored the Chud along the Verkole River.
So what is this, after all, for the people?
If Aryans, then why did the ethnonym Chud “stuck” precisely and only to the Finno-Ugric peoples? What is the relationship between the Indo-Iranian and Finno-Ugric peoples?
S.V. Zharnikova ABOUT SOME ARCHAIC EMBROIDERY OF SOL'VYCHEGODSK KOKOSHNIKS OF SEVERODVINA TYPE
L.Latynin. "The main plots of the Russian folk art". M.: "Voice",
A.B. Permilovskaya peasant house in the culture of the Russian North (XIX - early XX century). - Arkhangelsk, 2005.
S. Zharnikova POSSIBLE ORIGINS OF THE IMAGE OF THE HORSE-GOOSE AND THE HORSE-DEER IN INDO-IRANIAN (ARYAN) MYTHOLOGY
Efimenko P. S. Materials on the ethnography of the Russian population of the Arkhangelsk province, vol. 1. M., 1877
A. N. Davydov Bells and chimes V folk culture In book. "Bells. History and Modernity". Comp. Yu.V. Pukhnachev, M Science 1985
M.M. Valentsova On the magical functions of the bell in the folk culture of the Slavs traditional culture Slavs" / Rev. ed. CM. Tolstaya - M .: Publishing house "Indrik", 1999, p. 283-293.
Pylyaev M. Historical bells. - "Historical Bulletin", vol. HI1, 1890, p. 174. B.A.Malyarchuk, M.V.Derenko The structure of the Russian gene pool "Priroda", No. 4, 2007
From the Baltic Sea to Ural mountains- north European Russia Numerous Finnish and Ugric tribes lived. Some of these peoples have survived even now, and some have disappeared, leaving behind legends, traditions and ancient mounds from the Volga and Vyatka to the Urals!
One of these peoples is the ancient chud, which is known from Lake Peipus in the west to Peipus settlements and caves in the Northern Urals. There are many legends both about the Chud itself and about underground cities of this people, about their mysterious treasures, burials and riddles. Chuds are often mentioned in the legend about their departure to underworld, where they allegedly closed until other times ...
The folk version says that the Slavs dubbed some tribes Chud, because their language seemed strange to them, unusual. In ancient Russian sources and folklore many references to the “chud” have been preserved, which “the Varangians from overseas imposed tribute”. They took part in Prince Oleg's campaign against Smolensk, Yaroslav the Wise fought against them: "and defeated them, and set up the city of Yuryev", legends were made about them, as about a white-eyed miracle - an ancient people, akin to European "fairies".
They left a huge mark in the toponymy of Russia, their name is Lake Peipus, Peipsi coast, the villages: "Front Chud", "Middle Chud", "Rear Chud". From the north-west of present-day Russia to the Altai mountains, their mysterious “wonderful” trace can be traced to this day. For a long time they were usually associated with the Finno-Ugric peoples, since they were mentioned where representatives of the Finno-Ugric peoples lived or still live. But the folklore of the latter also preserved legends about the mysterious ancient people of the Chud, whose representatives left their lands and went somewhere, unwilling to accept Christianity.
Especially a lot about them is told in the Komi Republic. So they say that the ancient tract Vazhgort "Old Village" in the Udora region was once a Chud settlement. From there they were allegedly forced out by Slavic newcomers. In the Kama region, you can learn a lot about Chud: locals describe their appearance (dark-haired and swarthy), language, customs.
The settlements of the Chud were located on the hills, recorded in modern toponymy as "Chud" (there is also information about the lakes of Chud). The dwellings of the Chud were caves, more often dugouts or pits, the roof of which was supported on four pillars.
There is even a legend that “the miracle went underground”: they dug a large hole with an earthen roof on pillars, and they brought it down, preferring death to captivity. But none popular belief, nor the annalistic mention can answer the questions: what kind of tribes were they, where did they go and whether their descendants are still alive. Some ethnographers attribute them to the Mansi peoples, others to the representatives of the Komi people, who preferred to remain pagans. The most daring version, which appeared after the discovery of Arkaim and the "Country of Cities" of Sintashta, claims that Chud are ancient arias.
In general, the history of this people is somewhat reminiscent of V. Megre's books about the Vedrusses. These books are perceived by many as chud.
On the eve of the celebration of the Day of Russia, it is interesting to look into the depths of centuries and see where the Russian people came from. The oldest Russian chronicle "The Tale of Bygone Years" reports the names of the peoples who, along with the Slavs, took part in the formation Old Russian state. These were the Varangians, the Rus, the Chud, the whole, the Merya, and a number of other peoples. More accurate information was not available then. Anthropological studies of ancient Russian burials showed that there were also representatives of the Indo-Iranian peoples unknown to us.
With regard to the tribes that bore the names "Chud", "Ves", "Merya", etc., it is known that they belong to the Finno-Ugric peoples, i.e. peoples speaking Finno-Ugric languages and not related in language to the Slavs (Peoples of the Volga and Ural regions: Komi-Zyryans, Komi-Permyaks, Mari, Mordovians, Udmurts .- M .: Science Publishing House (Series Peoples and Cultures), 2000, - 579 s).
The Slavs called Chud several Finno-Ugric tribes and nationalities in the north, northwest and northeast of the European part of modern Russia.
This is a collective name. At first, all northwestern Finns were called that. Then historians confused the Chud with the Estonians - the Finno-Ugric Baltic people. One of the versions of the origin of the word "chud" is that the language of the chud was incomprehensible, "wonderful". Concerning the Chudi people in historical sources sustained momentum. Chud Zavolochskaya - so they said in relation to their ancestors modern people Komi living in the territory of the Komi Republic Russian Federation(sometimes they said Chud Zavolotskaya). Chud Pskovskaya - that was the name of the Seto people (sometimes they say the Seto people), which belongs to the Finno-Ugric group of peoples.
The Seto people live in the Pechora region of the modern Pskov region of Russia and in the adjacent regions of Estonia (Vyrumaa and Pylvamaa counties), which until 1920 were part of the Pskov province of Russia. The historical area of the Seto people is called Setomaa (literally - Seto Land).
It is difficult to determine the exact number of Setos, since given people, not included in the lists of peoples living on the territory of Russia and Estonia, has undergone a strong absorption by other peoples (assimilation), but more often data of 10 thousand people are voiced. In population censuses, the Setos usually recorded themselves as Estonians or Russians.
The modern Chud is the descendants of the Zavolotsk Chud, which is placed by written sources within the boundaries of the current Vologda and Arkhangelsk regions. Despite the similarity and family ties with the Vepsian world, the Chud clearly separates itself from the Vepsians themselves, as well as from the Western Komi, who were adjacent to the Chud. In the 20th century, after the majority of the Finno-Ugric peoples returned to their native names (vadialaiset, bepsya, izuri, Komi, Komi-mort), the word “chud” seemed to have lost its owner. Only this helped small groups of the Finno-Ugric population in the Arkhangelsk region to gain given name, using the freed word "chud" for self-name. The authorities of Arkhangelsk were unpleasantly surprised appearance of people who declared their nationality during the 2002 census as "chud". Attempts were made to attribute this fact to the category of curiosities, putting Chud self-determination on the same level as marginal "elves, Cossacks, goblins." Nevertheless, today it is a generally recognized fact that the indigenous peoples of the Arkhangelsk region are not only Russians and Pomors, but also Chud.
One of the most ancient peoples who lived in the northern part of the territory of the Russian state was called Vesyu. All these people were called Slavs. There are many controversial points of view about the roots of this people. A people named “Ves” is considered to be of Chud origin, the affinity of the name of this people with the name “Vodi”, unproven by historians, makes it possible to believe that they reached the settlements of the “Vodi” people in the west, i.e. to Lake Ladoga and the Volkhov River. Our chronicle mentions that "the whole" together with the "Varangians, Chud, Slovenes, Merya and Krivichi" participated in the campaign of Oleg the Prophet against Smolensk and Kiev against Askold and Dir.
According to the annals, the tribes with the name "Ves" lived in the area of the White Lake in the territory of the modern Vologda region. According to historical toponymy, the Vesi tribes occupied the territory from the eastern shore of Lake Ladoga to White Lake. It is assumed that the “Ves” people were known to Arab geographers of the 10th-14th centuries. under the name of the people "Visu", who lived north of the Volga-Kama Bulgaria (a state that existed in the X-XIII centuries in the middle Volga region and the Kama River basin) and neighboring Yugra (modern Khanty-Mansiysk Autonomous Okrug Russian Federation).
Yugra in the old days was called the land between the Pechora River and Northern Urals. Yugra was also called ancient population these lands of the Finno-Ugric people, preserved in the person of Voguls and Ostyaks. The Ostyaks were then called Khanty by their self-name (hante - a person), and the Voguls were called Mansi, also by their self-name: Mansi mahum (Mansi people).
WITH late XII century to the 1470s Ugra owned Velikiy Novgorod- Novgorod feudal republic - a state that existed in the North-West of the Russian Plain in the XII-XV centuries. The population of Yugra paid tribute to the Novgorodians with furs and walrus ivory. Over time, as the power of the Grand Duchy of Moscow grew, Ugra passed into his possession.
Bulgar merchants traded with the Ves people, exporting furs in exchange for metal products. The Belozersky group "Vesi" from the 9th century was part of the Old Russian state ( Kievan Rus) and partially Russified. The descendants of the "Vesi" are the modern "Vepsians" and, presumably, Karelians-Ludiki and Karelians-Livviks. Although Lyudik Karelians or just Lyudiks, and Livvik Karelians or Olonets Karelians belong to the Karelian people, they differ significantly in culture and language (up to differences in alphabets) from Karelians proper. Lyudiki and Livviks live on the shores of Lake Onega.
Veps are called the Finno-Ugric people, who have lived in the modern territory of the Republic of Karelia, the Vologda and Leningrad regions of the Russian Federation since ancient times. Currently, this people has the status of an indigenous small people Russia. The self-name of the Vepsians is Vepsya, Bepsya, Vepslayzhed, Bepslaazhed, people. Until 1917, the Veps people were officially called the Chud people, although the name Chud historically for Russians was a collective name for a number of Finno-Ugric tribes and peoples, because they spoke wonderfully. Depending on the historical chronology and on the territory of use, the meaning of the word "chud" is somewhat different. At present, there are three groups of Vepsians - northern, middle and southern Vepsians.
Northern or Onega Veps live on the southwestern coast of Lake Onega. In the south of Karelia, on the border with the Leningrad region, there was previously the territory of the former Veps national volost with its capital in the village of Sheltozero, which was abolished in 2005.
Middle (Oyat) Veps live in the northeast of the modern Leningrad region and in the northwest of the Vologda region, in the upper and middle reaches of the river. Oyat, the left tributary of the Svir River, near the headwaters of the Kapsha and Pasha rivers (accent on the last syllable). The Kapsha River is the right tributary of the Pasha River, and the Pasha River is the left tributary of the Svir River. Both rivers belong to the basin of Lake Ladoga and flow through the territory of modern Leningrad region. The source of the river Kapsha is Kapshozero. From west to east, the lake has a strongly elongated shape, its length is about 13 km, and its width is less than 1 km.
Southern Veps live on the southern slopes of the Veps Upland. This hill is also called Vepsskaya. It is located between the Onega, Ladoga and White lakes, and is part of the watershed of the rivers of the Baltic and Caspian Seas and reaches 304 m above sea level. The upland is composed of limestone, it is characterized by a hilly terrain, it is replete with sinkholes, lakes and swamps. The Veps Upland occupies part of the territory of the east of the Leningrad region and the northwest of the Vologda region.
Historians suggest that the Vepsians separated themselves from other Baltic-Finnish peoples around the second half of the first millennium. new era and settled on the southeastern coast of Lake Ladoga.
The earliest references to the Vepsians in historical sources belong to the Gothic historian Jordanes, although he called the Vepsians by the name "you". Russian chronicles in the 11th century called the people of the Veps "vesyu", but in the land records of the population (Russian scribe books), which appeared in the 14th century, the Veps were called Chud. Arab travelers, for example, Ibn Fadlan (Ahmed ibn Almer Abbas ibn Rashid ibn Hammad), who lived in the first half of the 10th century and ended up in the Volga-Kama Bulgaria and Khazaria as part of the embassy of his caliph, left notes in which he outlined and what he saw and what he heard. In particular, he mentions the people of the "visu", who brought fine furs.
The name of the people "Ves" is associated with the Baltic-Finnish tribes that lived from about the 7th century BC. until the 7th century AD on the territory of modern Moscow, Tver, Vologda, Vladimir, Yaroslavl and Smolensk regions of Russia. This is evidenced by the archaeological data of the remains of the found settlements of Vesi, which are associated with the so-called Dyakovo archaeological culture. The title is archaeological finds received according to Dyakovo settlement near the village of Dyakovo (Moscow city, on modern territory Museum-reserve Kolomenskoye).
Excavations began in 1864 and continued for forty years. They began with the Russian archaeologist Professor Dmitry Yakovlevich Samokvasov (1843-1911). Then they were continued by another Russian archaeologist Vladimir Ilyich Sizov (1840-1904), one of the founders Historical Museum in Moscow, a member of the Moscow Archaeological Society. A generalization of the results of the excavations of the Dyakov settlement was made by the Russian - Soviet archaeologist Alexander Andreevich Spitsin (1858-1931).
A. A. Spitsin is known not only as a venerable archaeologist, but also as a school friend of K. E. Tsiolkovsky in the Vyatka gymnasium. In 1891, while in Borovsk for research purposes - A. A. Spitsyn conducted research on ancient human sites in the area of St. Pafnutiev Borovsky Monastery and at the mouth of the Isterma River - he visited K. E. Tsiolkovsky, who taught at that time mathematics at the Borovsky School. Spitsin helped K. E. Tsiolkovsky publish his first book about a metal airship of an original design. Correspondence between scientists continued until 1931. Since 1892, Professor A. A. Spitsin was an employee of the Russian Imperial Archaeological Commission, which was transformed in 1919 into Russian Academy history of material culture. He was a unique specialist in medieval Russian inscriptions and dating of archaeological sites. It was A. A. Spitsin who gave general characteristics Dyakovo archaeological culture.
The carriers of the Dyakovo culture are usually considered the ancestors of the Meri and Vesi tribes, and the tribes of the Gorodets culture related to it were the ancestors of the Murom, Meshchera, and Mordovians. Gorodetskaya archaeological culture according to the assumption of many researchers, since the 1930s. associated with the tribes of the Volga Finns (Mordovians and Mari). However, this is currently being revised in connection with the revision of the previously prevailing theory of the autochthonous origin of the vast majority of the peoples who inhabited the territory of modern Russia in ancient times. The term autochthonous comes from Greek word local (aut chth n). In the scientific literature, this term is widely used to denote the dominance of local phenomena as opposed to those introduced from outside.
On their main territory between the Onega and Ladoga lakes, the Veps lived from the end of the first millennium of a new era, gradually moving to the east. Some groups of Veps left these lands and merged with other peoples, merged with other ethnic groups. For example, in the 12th-15th centuries, the Veps, who penetrated into the regions north of the Svir River, became Karelians-Ludiks and Karelians-Livviks. Unlike them, the northern Veps are the descendants of later settlers, not mixed with Karelians. Until the last third of the 15th century, the main part of the Veps lived within the borders of the Obonezh Pyatina of the Novgorod Land, and after the annexation of Novgorod to the Moscow state, the Veps were included in the number of state (black-eared) draft peasants. So in Russia of the 16th-17th centuries they called personally independent (not serfs) peasants who bore the tax in favor of Russian state and not in favor of the landowner. The tax was called the system of monetary and in-kind state duties of peasants and townspeople in the Russian state in the 15th century. - early XVIII century, and the main salary unit of the taxable population was called a plow. At the beginning of the 18th century, the northern Vepsians were assigned to the Olonets (Petrovsky) metallurgical and weapons factories, and the Oyat Vepsians were assigned to the shipyard in Lodeynoye Pole, a place located on the left bank of the Svir River, 200 km from St. Petersburg.
