The dog underwent a long process of domestication. In the minds of people, she became a positive figure: they swore by her, praised her, made rules for her treatment, and evaluated her as a means of delivering a sacrificial gift to the addressee. Etymologists usually cite a number of Turkic correspondences to the Chuvash word yytan (dog). However, it is possible that the etymology of the word yita goes back to the Sanskrit ida, because this is the name of the food that dogs and modern Zoroastrians of Iran feed after the death of a relative. The dog is one of the most important iconic characters in the traditional representations of the Chuvash people. It is believed that it is directly related to the supreme deity of Turkey. On a semantic level, it has a lot in common with a wolf and a human. The dog can be used as a sacrificial gift. According to traditional beliefs, it serves as a substitute for the spirits of the ancestors and enters into a connection with the other world.

Keywords: ethnography, religion, Chuvash people, dog, semantics.

Introduction

The yytă dog (anchăk, acar, nyaha) is one of the most complex characters in religion [Georgi, 1775, p. 854; Berezkin, 2005]. It has undergone a long process of domestication and became the first domesticated animal. In the mind, she became a positive figure: they swore by her, praised her, made up rules for treating her. She was also believed to deliver sacrificial gifts to the addressee.

Etymologists usually cite a number of Turkic correspondences for the Chuvash word yytta. However, it is possible that the etymology of the word goes back to the Sanskrit idā, because this is the name of the food that the Zoroastrians of Iran feed dogs after the death of a loved one (Litvinsky, 1984, p.166). Another word akar is translated as "hound, hunting dog" and corresponds to Turk. eger, iger et al. with the same meaning, in Weng. agar (from other-Chuvash. language), oset. yeager, cherk. hager, poland. oger, Serbian ogor [Andreev, 1974, p. 16]. The third word meaning dog among the Chuvash people, nyakha, has etymological relatives in the Mongolian (nokaj), Kalmyk (pokhd), Tungus Evenk and Even languages (Starostin, Dybo, Mudrak, 2003, p. 1029, 1030). However, the semantic connection between the Sanskrit word çva/çvan meaning "dog, dog" and the Chuvash word çeva meaning "cemetery"is of undoubted scientific interest. The Sanskrit words çāva "corpse (smell)", çāva "corpse, remains", çāvya "funeral rite", çva-bhra "pit; cave; underworld, hell" also seem to belong here [Kochergina, 1978, p. 643 - 661]. It is easy to see that the words " dog " and " graveyard (underworld)" In Sanskrit and Chuvash languages, they are strongly connected at the semantic and etymological levels. In general, they create a unified view of the complex and capacious concept of "dog = cemetery"that took place in the past.

Wolf-dog-man

The sources reflect traditional ideas about the close connection of the dog with the supreme deity of Turkey. First of all, this is a legend about why the loaves are single-wheeled. According to the texts, initially the bread had ears of corn along the entire length of the stem. But one woman

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she began to grumble that the numerous ears of corn interfere with the harvest - because of them, the reapers often cut their hands. Then the Turk appeared and began to pluck the ears of corn from the stalk.: "Is it enough to leave so many ears of corn on top?" The woman was silent, and the Turk continued to pluck the ears of corn. Finally, there was only one ear left on the stalk. The woman remained silent. Then a nearby dog began to howl piteously, and the Turk left this last ear of corn for the poor dog. Therefore, it is said that one ear on cereal plants is left for the sake of a dog. And now at home in the evenings they ask each other: "Did they give the dog something to eat today?". If the dog is hungry, it can complain to the deity Tura [Rekeev, 1898, p. 8]. There are other variations of this legend, but they all converge to the same invariant. The Mari people have a similar text [Kaliev, 2003, p. 37].

Another Chuvash legend confirming the dog-Tura connection is about how Tura created people. It is said that Turk modeled people out of clay. While I went for a soul for a person, I left a dog to guard. Then the opposite of the Turks, the evil spirit Shuittan, came up and threw the dog a bone. And he began to disfigure the person. Turgenov came back, saw everything, and said: "Let people give you only bones to eat" (Ashmarin, 1936, p. 297). In a similar Mari legend, Yumo is used instead of Turku, and Kiremet is used instead of Shuittan (Vishnevsky, 1856, p. 282). Responses to the "supreme deity - dog" connection are found in Setu, Komi-Permyaks, as well as in Georgian mythology. For example, the first flatbread from Novi is fed to a dog (Hatu, 1983, p.14, 17). In a similar rite, the Chuvash people separate the first fruits to the Turk deity. And the Georgians have their faithful dogs under the supreme deity Gmerti, which he sends to help or punish people (Surguladze, 1987).

The next aspect is the proximity of the images of a dog and a wolf. In general, the Chuvash people call the wolf the dog of the Pikhampar deity. When you meet a wolf, you should say, " Pihampar, stop your dog!". According to legends, when founding villages, the Chuvash first buried a dog or wolf in the ground. The dog participating in the dog "wedding" is called kört yitti, the word kört undoubtedly goes back to the Turkic kртrt/kurt "pack of dogs". "It can also be etymologized as Indo-European: slav. hort (greyhound, from hrt-fast), Litovsk. kurtas (hunting dog, from kurti - run, jump)" [Eremeev, 1990, p. 130]. In general, in some peoples, the dog as a mythological character evolved from the wolf.

A number of materials talk about equating a dog in status with a person. So, the names of people and family nicknames that coincide with the nicknames of dogs-Ulay, Huray, Hurayka-indicate not only the desire to confuse evil spirits and avoid misfortunes, but also the recognition of the high status of the dog. This motif is also captured in the custom of throwing the first tooth of a child that fell out along with a crumb of bread to the dog: the baby wanted to have the same strong teeth as the dog. It was believed that the sorcerer, being a man, goes to the damage in the form of a dog, cat or pig, or rather, leaves his body at home, and he enters the body of the dog. Thus, sorcerers use dogs as mediums. If a dog gets stuck in a dream, it means that someone will get stuck today. Mur / Mor, once a man and acting at the behest of the Turk, comes to the yard in the form of a dog. To avoid the loss of livestock, Moore should be treated. You can not kill it: all pets will immediately die. A similar place was occupied by the dog in the life of the Zoroastrian: it is the second most holy being after man. "The Thirteenth Fragard of Videvdat is dedicated entirely to her. Death of a dog... it is equated to the death of a person and requires performing similar rites" [Avesta..., 1994, p. 240]. Dogs are also revered by the peoples of the North. For example, the Selkups bury a dead old dog in the grave like a human being (Golovnev, 1995, p. 252).

In 1984, an expedition of the Research Institute under the Cabinet of Ministers of the Chuvash Republic, including V. G. Rodionov, G. A. Nikolaev and V. P. Ivanov, visited the village of Kalmayury in the Ulyanovsk region. Each of them recorded the same fact from different informants. In 1984, during a severe drought, elderly women caught and slaughtered a dog. They carried the severed head to the lake, tied it with a rope to a stake driven into the ground, and threw it into the water. The ceremony was accompanied by an appeal to the supreme deity of Turkey with a request to water the fields. Indeed, two days later, heavy rain began to fall, and the women had to pull the dog's head out of the water [Nikolaev, 1984, p. 103; Rodionov, 1984, p.62; Ivanov, 1984, p. 45]. This fact is an example of sacrificing a dog. Traces of the dog as a sacrificial gift are seen in the rite of healing from scrofula: "Scrofulous people are smeared with oil on the head and then called upon to lick the dog. At this time, as the dog licks the patient's head, often until it bleeds, yomzya, having cut off a piece of hair from the dog's head, burns it on a splinter and then sprinkles ashes on the sore spot" [Nikolsky, 1929, p.49]. In this case, we pay attention to the text of the plot: "Burning the dog's head, I sprinkle ashes. Be as tough as a dog. Be hardened. Ugh! Ugh!". Naturally, the burnt tuft of hair from the dog's head symbolizes the animal as a whole. The victim dog is also depicted in toponyms such as "The ravine where the dog was hung" (Elle, 1934, p. 214). Among the Ainu, a dog can be a redemptive sacrificial gift. If a person has committed a serious crime, then he "must kill for the gods his most valuable dog, used as a root in a sledge team, and sacrifice it" (Arutyunov and Shchebenkov, 1992, p. 124).

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In the village - wide rite of purification among the Chuvash people, it was allowed not to pass dogs, cats and poultry through the earthen gate (a structure in the form of a short tunnel): it was believed that the infection did not stick to them [Shavlykhvan, 1935-1948, p.62]. The same motif can be seen in the same rite among the Slavs, Tatars, and Udmurts, who buried dead dogs on both sides of bonfires [Maksimov, 1989, p.128; Magnitsky, 1881, p. 137; Aptiev, 1891, p. 2], of course, to enhance the effect of cleansing and protecting the village from widespread diseases. Burying dogs in the ground at the foundation of a settlement and a new house, the Chuvash people pursued the same goals [Zemlyanitsky, 1924-1925, l. 47; Spassky, 1912, p.50]. The Chuvash people have a very strong belief that the Arburi forest spirit is afraid of dogs and therefore cannot come to people in the village [Vambery, 1885, p. 482; Failures, 1865, p. 124; Ashmarin, 1928, p. 310]. According to the Armenian belief, all evil spirits go around those houses where there is a black dog [Kharatyan, 1980, p. 114]. Among the Chuvash people, an interesting rite known as "dog old age" was noted, which was carried out in order to cure the child of thinness. The child's face is covered with a layer of dough, then the dough is carried to the threshold and thrown through the yoke to the floor. Then the dog comes up and licks the dough. At the same time, the healer sentences: "Eat, dog's old age" [Magnitsky, l. 141 ob.; Nikolsky, 1915-1917, l. 573; Elle, 1916, l. 17 ob.]. Such a ritual finds a parallel with the Wakhan rite called "smearing babies with dough". As soon as the baby is born, his face is smeared with dough so that it does not become hairy. This dough is kneaded on mother's milk, and the dough in the form of tortillas is attached to posts (in the house). They scrape it off poles and throw it to dogs (Grunberg and Steblin-Kamensky, 1976, p. 269). The dog was also used in spells against the evil eye.

When performing the rites of the funeral and memorial cycle of yup, çiměk, kěr sări, etc.d. a specially separated part of the food is thrown out (on the street, in the yard, behind the warehouse) to dogs. "Moreover, the eldest of the family throws pieces to the dogs and tearfully says that she treats the deceased with them" [Maslenitsky, 1785, p. 281]. According to legend, there is a dog's prayer: "Let (my master) have many children, let them constantly drop bread under the table, and I will pick it up" [Magnitsky, l. 139]. Throwing out separated food to dogs (while other people's dogs are diligently driven out of the yard), the Chuvash people believe that they are cleaning the entire house of sewage. Probably, throwing away memorial treats was associated with cleaning the house in a broad sense, and the food itself was considered symbolic food for the spirits of the ancestors. The existence of ideas about the migration of the soul of an ancestor to a dog on the days of commemoration is reflected in ethnographic sources. During the memorial meal, it is desirable that the deceased's favorite dog take the food, so sometimes during the separation of food, it was kept right in the house. Four-legged friends threw themselves at the food, screeching and howling. The person who threw away the food would come into the house and happily announce that the dogs were jumping around him, rushing at the food in unison. This joy is explained by the fact that eating food by dogs is perceived as the acceptance of sacrificial food by the spirits of deceased relatives. In a song sung in yupa, the ancestor spirit says:

My desk was taken out (to the street),
Knock it over!
Give the dog,
But don't give it to the cat!

[Ethnografiya..., 1880-1939, l. 65].

Other texts in favor of the version "the dog is the spirit of the ancestor" explain that dogs, eating separated food, take it to the cemetery to the addressees. Therefore, Chuvash people (especially at night) are afraid to pass by cemeteries. The version of "the dog is the spirit of the ancestor" is supported and clarified by material on the Zoroastrian religion. Among the Zoroastrians, as among the Chuvash, "the time of feeding the dog is immediately after sunset" [Avesta..., 1997, p. 116], i.e., the time of commemorations; "in addition to prayers, the family of the deceased prepares food that the deceased preferred three times a day and gives it to the dog" [Meitarchiyan, 1999, p. 119].

This is also known in Chuvash culture. "The Chuvash people believe that when a cup of bread is placed in the hut, the deceased is supposed to drink and eat from it, so that bread and water, after standing for some time near the deceased, lose their taste "[Nikanor, 1910, p. 32]. In the view of the Mari, "souls can be saturated only with the help of the sense of smell, i.e., they can taste only the aroma or substance of food, and not the food itself" (Kuznetsov, 1907, p. 75). In other words, feeding dogs is perceived as regaling the spirits of the ancestors, because, according to beliefs, "the dead appear on the faces of dogs." Therefore, in relation to the dog, there are a number of prohibitions. So, during the funeral rites, dogs, smelling the smell of meat, gathered in large numbers around the refectory, they were not driven away, but rejoiced at them. It was forbidden to beat dogs, even if they felt the will and lapped directly from the cauldron. The most that could be done was to take a swing at them. If, on non-memorial days, the dog sniffs dishes with food intended for humans, it is immediately fumigated with oak tinder to restore (purify) the taste of the food that the dog "took away".

The name of the dog, preserved only in children's vocabulary, - nyaha-goes back to the Mongolian pohaj and also has a direct relationship to the dog's sniffing of memorial food. As lexicologists explain, the root of this word is very ancient: "The values of Boreal N-X-were "nose", "sniff", "sneeze"...

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ved. "nostrils", " nose "(from *NeX-s -); sol. N'A-nse "nose" (from *NX-ens -); fin. N-enä "hoc" ... lat. "nostril" ... est. NoH-u "runny nose"... hunt. N'ang-tipta "sneeze" ... skr. NA-kra - "nose" ... fin. Nuu-skia "sniff" "[Andreev, 1986, pp. 8-9].

According to the Chuvash belief, people cannot see their deceased relatives coming to their house, but dogs and horses can see them. All-seeing dogs are considered"four-eyed", i.e. with two light spots above the eyes. Such dogs are driven away, but they are avoided on the street: they, as the Chuvash people explain, smell the evil spirits of the Usals. At the same time, it is believed that "four-eyed" dogs, which have the ability to see evil spirits, can drive them away. Since dogs see the dead (this is also noted in the ideas of the Poles [Vinogradova and Tolstaya, 1999, p.247]), it is forbidden to let them off the chain at night during the wake. The wide-nosed, four-eyed, spotted dogs of the death god Yama in the Rig Veda "seek out people who are destined to die and deliver them to Yama. To perform rituals, Zoroastrians, if possible, use white dogs (Zoroastrian color) with dark spots over the eyes. "Four-eyes" implies the ability of dogs to see death itself, which is associated with the sagdid ritual (novopers. "dog's gaze", "dog's inspection") " [Avesta..., 1997, p. 100].

In the image of a dog, spirits and diseases can appear, including "pestilence" and cholera. Such a "werewolf" dog can take shelter in someone's stable or stick to a person in the field. Ordinary dogs distinguish such dogs and constantly bark at them. In general, the howl of a dog, as the Chuvash say, leads to the death of a person. When they hear in the morning about the death of someone, they say: "I thought so, because the dogs were barking all the time at night, I didn't have a good night's sleep. Dogs, therefore, barked and rushed at the crowd of dead people who came to the deceased person" [Nikolsky, 1915-1917, p. 418]. It is believed that the deceased can come home and disturb the living with dog barking. In general, the meaning of a dog's howl is interpreted in two ways: "If she looks at the ground at this time, it means that some trouble is coming to the village, or one of the guys will be taken to the army, or someone will die. And if the dog howls and looks up at the sky, then it complains only because of the fact that the food is poorly fed" [Meszáros, 1909, p. 91; Mesaros, 2000, p. 82]. There are a number of favorable and unfavorable signs associated with dogs. So, in the Old New YearSurkhuris perform the rite of "listening to the earth": if, putting their ear to the ground, they hear the barking of a dog, then this is a good life in marriage. In other cases, the dog's barking is perceived as an evil omen. According to the signs of the Russians, a dog barking at night is for the deceased [Dahl, 1981, p. 322].

A dog that meets at the beginning of the journey or runs across the road in front of a traveler is associated with failure. We need to go back and postpone the case until tomorrow. In Surkhuri, girls and boys leave their footprints in the clear snow in the evening. It is believed that if a trace or feces of a dog appears nearby, then the owner of the figure is waiting for evil (he will be taken as a soldier, he will die, etc.). The dreamed dog is a sign that encourages you to sacrifice to the deceased ancestor. In the form of a dog in a dream, deities such as Kiremet come. In general, a dream of a dog is not a good omen. According to Chuvash ideas, when the deceased is lowered into the grave, a black dog strikes him with a whip; it is this blow that sends a person to another world. The connection of the dog with the underworld can be traced in the traditional ideas of many peoples.

In the legends of the Chuvash people, the dog is the embodiment of everything bad. There is a legend that the city of Yadrin is destined for an evil fate, and Cheboksary - a good one, because Yadrin is based on the head of a dog, and Cheboksary - on a large bread. For the same reason, the Chuvash people stopped throwing bones-the remains of ritual food-to dogs. Back in the middle of the XIX century, V. A. Zablev wrote about this: "We must assume that the common name of the dog (ida, in Tatar et) became a swear word among the Chuvash people in later times, out of imitation of the Tatars; it is likely that in ancient times this animal was considered if not sacred, then at least unapproved" [1865, p.137]. It is possible that only at a later time there was an inversion of the characters of Chuvash mythology and some of them acquired the appearance of a dog, for example, Vupkorn. In a religious rivalry with Zoroastrianism, adherents of the new religion - Islam - began to torment dogs in order to annoy the first. "Probably, a bad attitude towards a dog (like taking off a bush belt or spitting into the fire) was an external sign of conversion to a new faith" (Boyce, 1987, p.192).

Conclusions

The dog is one of the most important iconic characters in the traditional representations of the Chuvash people. It is believed that it has a direct connection with the supreme deity of Turkey. At the semantic level, a dog has a lot in common with a wolf and a human. It can be used as a sacrificial gift, serves as a substitute for the spirits of the ancestors and is connected to the other world. Perhaps the etymology of the word yita " dog " goes back to the Sanskrit ida.

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The article was submitted to the Editorial Board on 15.06.09.

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