UDC 391

Institute of Archeology and Ethnography SB RAS 17 Akademika Lavrentieva Ave., Novosibirsk, 630090, Russia

E-mail: venariy@ngs.ru

Based on archival and field materials, as well as literary information, the article examines in retrospect the representations and ritual activities associated with yzykhs - animals dedicated to various spirits and deities of the Khakass pantheon. The family-generic orientation of these views and ritual actions, their sign and functional aspects are revealed.

Keywords: sacred animals, rite, shamanism, tesas, kin, spirits, totem.

Introduction

One of the most important places in the mythological tradition of the Khakass people was occupied by the concept of the weak. Apparently, it goes back to the old Turkic Ydug - "sacred, holy" [Old Turkic Dictionary, 1969, p. 217]. In many Turkic languages, the equivalent of the lexeme yzykh is yyyyk. In the Etymological Dictionary of Turkic Languages by E. V. Sevortyan, yyyyk refers to the following concepts::

1. sacred (sent by heaven), holy (sent by God), blessed, good; honor, reverence, respect; respectful, honorable, venerable, venerable, significant, glorifying, precious;

2. week;

3. spirits of rivers, mountains, valleys, fetishes, objects of worship and veneration;

4. bringing happiness, happy; God's destiny:

5. cattle dedicated to the sacrifice, animal dedicated to the sacrifice, sacrifice, horse dedicated to God, sacrificial, chosen (appointed), dedicated to the sacrifice, related to the sacrifice;

6. the name "idhuk" is given to each animal released as a sign of the fulfillment of this promise.;

7. vysokiy (about the mountain) [1974, p. 649].

In the Khakass language, the word yzykh had the same broad semantic field, but it was more often used in the meaning of "sacred", "sacred", "holy": yzykh kizi - "holy person", yzykh khus - "sacred bird", yzykh agas - "sacred tree", yzykh tag - "sacred mountain" This term also referred to domestic animals (ey mal - "sacred cattle") dedicated (as a living sacrifice) to various supernatural beings: deities, spirits of various categories, etc.This aspect will be considered.

Dedication of yzykhs

The traditional occupation of the Khakass people, along with hunting and fishing, was cattle breeding. The Khakas called themselves the " three-stage people "(yus eerlig mallyg

The work was carried out within the framework of the RAS program No. 25, direction No. 5 "Comparative analysis of basic spiritual values in the cultures of the peoples of Siberia of the late XIX-early XXI centuries. Assessment of the prospects for the preservation and development of cultural heritage"; the project RNP 2.2.1.1 / 1822 and the thematic plan (R & D 1.5.09) as part of the joint UNC NSU and IAET SB RAS.

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tadar chons), because they mainly bred three types of cattle: horses, cows and sheep (Butanaev, 1999, p. 58). To a greater extent, the cult of dedicated animals - yzykhs-was associated with cattle breeding. The social status of a person depended on the availability and quantity of livestock. N. F. Katanov noted: "Now the rich people living along the banks of the Abakan have large herds and countless cattle and sheep as wealth" [1907, p. 226]. Archival documents about the wealthy Khakass say the following:" Well-to-do people find respect among the Khakass, the Khakass see in them some unusually powerful people with supernatural power " (ODNIGARKH. F. 14. Op. 1. D.27. L. 274).

According to traditional beliefs, the yzykhs, with their sacred power, protected people and their farms from misfortunes, prevented diseases, helped increase the number of offspring, and protected the herd from predatory animals and thieves. In this regard, V. Ya. Butanaev notes: "Dedicated animals - "yzykhs" - also had allegorical names:" mal khudy " - the life force of cattle; "malyn eezi-the spirit - the owner of cattle;" kiz khuyagi " - armor, i.e. a human amulet;" kiz khadarchyzy-the guardian of man, etc. " [2003, p. 136].

Yzykhs were usually chosen from horses, cattle, and sheep. Preference was given to males, while bulls and rams were usually unmarried (ONLY GARKH. F. 656. Op. 1a. D. 23. L. 1). As researchers reported, the Kachin people* "ysik should always be a gelding", and sometimes a mare was allowed [Pallas, 1786, p. 562; Yakovlev, 1900, p. 104], but among the Beltyrs "mares cannot be consecrated" (Katanov, 1897, p. 49). Our informant spoke about the role of each of the varieties of yzykh: "Yzykh-horse gives offspring to horses, yzykh-bull - to cattle, yzykh-ram-to small cattle. Yzykh-the horse was placed in a white suit. If yzykh dies, it turns into a spirit" (PMA**, inf. N. P. Toburchinov, 12.06. 2000). Goats, dogs and cats were not initiated into yzykhs.

As a rule, shamans and venerable old men, the elders of the clan, had the right to choose yzykh. It was believed that sometimes a supernatural being himself marked the animal he needed with certain signs. This usually happened with horses whose spirit "intertwined" the mane and / or tail (Burnakov, 2006, p. 64-65). "If a horse's mane gets tangled up and intertwines like a woman's braid, then we say that the mountain spirit did it, and the Russians say that it is a herring. A horse whose mane is so tangled is fit to be a "yzyk" (mountain spirit)" [Katanov, 1907, p. 577]. Similar traditions also existed among the Altaians: "Yzykhs were called ah seektu at (white bone horse) or khudainyn ady (divine horse). Yzykhom was a horse of light, gray and bay color. It was chosen by the kom (shaman). Kam placed it in a sacred place, near a mountain near a birch tree, the branches of which were directed upwards. They said about yzykh: "Yzykh was planned by God, and the shaman showed it" (PMA, inf. I. D. Avoshev, 20.06. 2001). In the XIX century, the missionary V. Verbitsky wrote about the beliefs of the Altaians: "Iyik is an animal dedicated to sacrifice. Dedicating an animal for a sacrifice binds it (except for condos) he has a red ribbon around his neck. Before being sacrificed, the owner can use the animal, which sometimes lasts for many years" [2005, p. 60].

Each seok (clan), and later each family, had its own yzykh of a certain suit. According to the mythological ideas of the Khakas, yzykh is the carrier of the life force not only of livestock, but also of the entire community of people-the clan, etc. As the authors of the well-known trilogy "Traditional Worldview of the Turks of Southern Siberia" rightly note, "in the Turkic model of the world, "one's own land" was an integral characteristic and attribute of the genus (and ethnic group), and is indicated by symbolic landmarks-markers, the most important of which are a tree, a mountain, a river, a bird, an animal-yzykh" [1988, p. 30]. These views are reflected in the oral folk art of the Khakass people. "Old people still remember the legend that a very long time ago there was the oldest yzykh Magan*** - yzykh (heavenly), the color of red and white. He lived on the Oglah tag Mountain, below the mouth of the Biji River, but the Haydin chon tribe, who roamed the Yerba River, made a scrap heap and killed Magan-yzykh, and ate him. Haideung chong wanted to absorb the power of this sacred animal, or vice versa - to weaken the owners of ezyha... The legend goes on to say that some powerful shaman turned things around in such a way thatHaidyn chon became extinct and all became extinct" (ODNIGARKH. F. 656. Op. 1a. D. 23. L. 2-3). It should be noted that the Khakass people prayed to heaven on the top of the sacred mountain. Among the ancient Turks, the sacred mountains were called ydyk (yduk). L. P. Potapov writes: "It is appropriate to note that the name "ydyk" as applied to mountains and animals dedicated to deities, including the Sky deity, is well preserved among the Altai-Sayan peoples " [1991, p.267-268]. Among the Sagay people, only those shamans who had a yzykha-a horse dedicated to the sky (tigirlig yzykh) - "ascended to the near sky". [Ibid., p. 141].

* Kachin, Kyzyl, Beltyr, Koibal, Sagay - ethnic groups of the Khakass people.

** Author's field materials.

* * * Magan at is a white horse with light eyes (albino) [Butanaev, 1999, p. 58].

* * * * Haidyn chon ( Kaidyntsy) is the name of one of the Seok Koibals (an ethnic group of Khakas) [Ibid., p. 173].

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The yzykh initiation took two main forms: 1) as an independent rite (yzykh tayyg): 2) as one of the elements in the rituals of worshipping the sky (tigir tayyg), mountain (tag tayyg), water (sug tayyg), etc. "Izykh is a consecrated and purified animal that was present at almost all types of prayers "(ODIN GARH. F. 656. Op. 1a. D. 23. L. 1There were cases when the dedication of yzykhs was timed to coincide with family holidays: the rite was performed at the birth of the first child, before the abduction of the bride for the groom. D. K. Zelenin wrote about the wide participation of the Yzykhs in the traditional rituals of the Khakass people: "It is worth noting the custom according to which the dedication of izykhs was most often timed to coincide with major holidays, mainly in spring... diseases and other dangers to humans and their economy were just as frequent reasons for dedicating izykh to demons" [1936, p. 317]. Local features of this ritual varied depending on the ancestral and subethnic affiliation of believers, as well as on its purpose. It was usually performed twice a year: "In the spring, so that there would be a good harvest, in the autumn, so that the cattle would stand quietly in prosperity "(ONE GARH. F. 656. Op. 1a. D. 23. L. 2).

One of the first rites of initiation of yzykh among the Khakass people was described by the famous scientist, traveler and naturalist P. S. Pallas, who observed it among the Kachin people during the summer national holiday Tun Payram*:

In the discussion of their faith and rites, I could not get much out of them. They are the real pagans, immersed in great ignorance. They pray to the good God with their faces turned to the east. But they are more afraid of the evil spirit and offer sacrifices to him, so that he will not send any evil upon them. To this they dedicate, on a certain holiday, which usually happens in the spring, a stallion, which, as they told me, must be either black or red. They first circle it around the fire lit for the sacrifice, fumigate it with the herb irvenem (irben - thyme - V. B.), which is nothing but a small fragrant wormwood, pour it over and wash it with milk (which they also pour into the sacrificial fire with prayer or somewhere else), and, tying it to the mane and to the tail of the red and white flap, let it into the herd. This consecrated horse they call Ysik, and this ceremony is renewed every year by it, in which case the Shemans, or Kamne (kom-shaman. - V. B.), whom they have between them, always represent the main person. < .. > The biggest holiday among the Kashin Tatars (Kachintsev. - V. B.), as with all other pagans, there is a Vesheniy (Tun) when they start milking their mares. It happens in June, which is why they call Ulu-Shilker-Ai. Not everyone, however, celebrates it at the same time... At the first revelry, neighbors from different uluses gather in one place and offer a solemn sacrifice (Khudaiga Bashyraga) in an open field, most often on a hill, with prayers that are festive in the east: otherwise, they also offer sacrifices for help in diseases or other troubles before their Leader (tesom. - B. V.), or the house God, of which also Aima (aina-evil spirit. - V. B. and they sacrifice small animals ' skins, meat, or other things that they have more important. Their kam, or magus, must always be present at the feast offerings. And then they dedicate the horse ysik to ona, and by then, as I have now seen, they choose a nightingale, silver-iron, red or black one, as the shaman pleases, but there must always be a gelding. The same initiation also happens when the shaman prays for someone and other animals in cattle breeding. Consecrated in this way, every spring, when this feast of Tun happens, ysik is consecrated again, washed with milk with melted wormwood (Irven) and, having fumigated it, painted its tail and mane with red and white rags, let it go free in the field. The owner does not dare to sit on it as soon as the snow falls; and after he has once sat down, he cannot let it out first, as when the snow completely melts. If the ysik gets old, then the owner can sell it, and put a young one in its place for initiation. When the owner dies, the dog is not killed, but remains in the herd of heirs [1786, p. 464, 561-562].

As can be seen from the above description, the Kachin people had a shaman as the main character in the rite. Along with it, the owner of the initiated animal himself played an important role. Similar ideas persisted in the twentieth century. According to archival information, " yzykh was chosen by a shaman. While the horse (yzykh) was held (set. - V. B.) by the owner. The shaman took irben-Bogorodskaya grass and passed it, sometimes dry, sometimes wet, several times on the horse's back - from head to tail, and then the horse's back was doused with milk in the same direction. This procedure was repeated three times. Then the horses wove colored ribbons (chalama) into the tail and mane, which is also a permanent attribute for all types of prayers "("GARH. F. 656. Op. 1a. D. 23. L. 1). The consecrated animal released into the wild remained on the territory of the clan. It became a family shrine. Moreover, as D. K. Zelenin correctly notes, " between a person and a demon, the relationship between the owner of the property (demon) and a kind of tenant-vassal (human) is obtained. <...> By caring for and helping his own animals, the demon unwittingly helps the entire herd in which this, so to speak, rented animal from the demon is located. Sending good pastures, protecting them from predators and diseases" [1936, p. 289, 318].

Apparently, the Khakass term yykh, used to refer to dedicated animals, goes back to the old Turkic Yd, one of the meanings of which is "to send" [Old Turkic Dictionary, 1969, p.217]. In this regard, E. V. Sevortyan writes: "Pain-

* Tun payram-a celebration of the "first ayran" - the national milk drink.

** Chalama-a ritual ribbon, usually white, blue, red and rarely black, tied to a sacred object.

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most researchers associate yyyyk with the verb yd - "to send "" [1974, p. 649]. A similar meaning of the word yzykh is found in the work of the outstanding Turkologist N. F. Katanov, who noted that "sacred animals (horses, sheep, deer, etc.) and other objects dedicated to spirits to propitiate them are called: among the Yakuts "ytyk", among the Karagas and Uryankhay people "ydyk", among the Minusinsk Tatars "yzyk", the Altaians have "jyjk", the Teleuts have "yyyk", the Chuvash have "yirikh" and "yyrykh". The verb from which these words are derived means "to send" or "to dedicate" in Russian " [1897, p. 24]. A similar interpretation is shared by V. Ya. Butanaev, who claims that the term yzykh comes from the verb ys - "to send, to send", i.e. sent, belonging to spirits [2003, p. 136].

Among many ethnic groups of Khakass (Sagay, Kachin, Koibal, Beltyr), yzykh taiyg was held in a certain place, usually on a revered mountain near a sacred birch (pai khazyn) and was often associated with the worship of the spirit-owner of the mountain (tag eezi). The ceremony was accompanied by the sacrifice of sheep. This ritual practice was widespread among the Shors [Dyrenkova, 1940, p. 291]. According to D. E. Haitun, among the Kyzyl people of Sarala (now Ordzhonikidze) district, the dedication of yzykh was not connected with the veneration of tag eezi and took place without blood sacrifices [1959, pp. 119-120].

When dedicating yzykhs, great attention was paid to the suit (bale) of the animal. V. Ya. Butanaev reports: "Horses were considered the most revered animals among the Khakass people. Among them, horses of 12 colors were consecrated: gray (kek), gray (pora), white (magan), whitish (ah changmyl), salt (saryg), bulan (oi), chubar (parys chokhyr), roan (khyr), red (pozyrakh), brown (kyurengh), black (hara) and kaurye (hoor). In the Sagai part of Khongorai (Khakassia-V. B.), there were additionally found purple (sabdar), muhort (khaltar) and bay (toryg) suits. The Khakass people did not have consecrated horses of the "yzykh" motley color (ala)" [2003, p.139]. It has already been noted that initially among the Khakas, yzykhs were generic, i.e. they protected the generic herd, and not the individual one. The memory of this was preserved in the fact that members of individual genera chose animals of a certain color as yzykhs. According to the researchers, seok Khaskha yzykhi had red and brown, Kyrgyz-solovye, gray, Sokhkhy-white, Pyut-solovye, Aara-red, Khoby-brown and black, Kharga-brown, black, solovye, Khakhpyna-kaurye, Aba-bay, Khyzil-mukhortye, Pugalar - kaurye, in the Kyshtym family - solovye, etc. [Butanaev, 2003, p. 139; Klements, 1892, p. 25; Yakovlev, 1900, p. 104; Potapov, 1977, p. 170] (PMA, inf. E. N. Archimaev, 24.07. 2001). According to V. Ya. Butanaev, "if the right suit was not in the herd, then you had to buy on the side" [2003, p. 137].

The tribal and sub-ethnic distinctiveness of the yzykh initiation rites was also accentuated by additional means - the ritual ribbons of the chalam woven into the animal's mane and tail. D. K. Zelenin (1936, p.311) drew attention to the wider variations in the colors of the Khakass turban compared to other peoples of Siberia. The Kachin people used white and red chalams for the red yzykh, white and black chalams for the brown yzykh; the Beltyr people used white, red and blue ones (SOME GARKH. F. 656. Op. 1a. D. 23. L. 1). According to D. E. Haitun, the Sagay people had white, red and black chalams, the Kyzyl people and the Kachin people are blue and white [1959, p. 119]. Often the Khakas took chalams for yzykhs from shamanic tambourines and believed that they served as "guardians of the animal from the attack of an unclean spirit" [Yakovlev, 1900, p.25, 105; Katanov, 1897, p. 49; 1907, p. 594-595].

According to the materials of V. Ya. Butanaev ," usually consecrated animals were inherited from father to younger son. If there were no direct heirs in the male line ,the "yzykhs" passed to the daughter and were accepted by her husband. In the case when the owner did not have children, then "yzyh" could be passed on to the brother" [2003, p.137-138]. At the same time, it should be noted that "his holiness did not extend to the descendants of izykh" (SOME GARKH. F. 656. Op. 1a. D. 23.L. 2). Only a man could take care of a yzykham horse.

As already mentioned, there could be several yzykhs on the Khakass farm: separately for horses, cattle, and sheep. "Cow" and "sheep" yzykhs were more common in the hidden part of Khakassia among the Sagai and Kyzyl people. If it was a cow, then only unmarried women could take care of it and milk it (and only after the third calf) [Haitun, 1959, p. 120; Butanaev, 2003, p. 143]. Ritual ribbons of red color were woven into the tail of the brown " cow " yzykh. The most common suit of this category of yzykhs was brown. At the same time, as V. Ya.Butanaev writes, "in rare cases, yzykhi oxen of a different color were found. So, for example, seok "aara " cow" yzykh "was a black ox, seok "ichege" - a white bull with red ears, seok" tom "- a muhort bull, seok" sayyn" - a chubar ox " [2003, p.143]. Among the Kachin people, the black cow was sacred (Haitun, 1959, p. 119). It was believed that yzykhi-cows of brown and black color also help "with cramps of the hands and feet" [Katanov, 1893a, p.94-95; 1907, p. 290, 577].

When choosing a "sheep" yzykh (hoi yzygy), the suit was also taken into account. The Kachin people preferred yellow, the Sagay and Beltyr people preferred gray (SOME GARKH. F. 656. Op. 1a. D. 23. L. 1). Yellow yzykhs were common - valukhs with red cheeks (saryg khoi

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white people with black ears (khara naakhtyg ah khoi yzykhtyg), black people with light yellow cheeks (Butanaev, 2003, p.143). At the dedication of the " sheep "yzykh, it was washed in the same way as the" horse " one [Kaganov, 1907, p.595,597]. They decorated it with red and blue turban ribbons tied at the back of the neck and at the base of the tail.

V. Ya. Butanaev recorded yzykhs, red-plumed roosters, among the Sagai people of the Askiz River valley, who patronized poultry [2003, p. 143].

Yzykhs were chosen for various terms: "Some are inviolable for their entire life, while others are inviolable only until the appointed moment" (Zelenin, 1936, p. 304). "If a wolf eats a yzyk, then a new yzyk is dedicated instead of the eaten one" [Kaganov, 1907, p. 291]. The most common was a three - to nine-year term (yzykh timi). Horses and oxen were initiated at the age of three (tai) and kept as yzykhs until the age of seven or nine. According to E. K. Yakovlev, up to the age of nine, horses of the gray and salt colors remained sacred, as the highest in rank, and all the others-up to seven [1900, p. 105]. Yzykhi-valukhs were initiated at the age of one year. They were replaced every three years, in rare cases-after six years [Butanaev, 2003, p. 137].

In those cases when the owner decided to keep (tudarga) several yzykhs, the order of their initiation was observed: first "horse", after a week "cow", and "sheep" on the same day as any of them [Ibid., p. 145].

To whom and for what purpose were yzykhs dedicated

The dedication of yzykhs, as mentioned above, was a multi-faceted phenomenon. In this regard, D. K. Zelenin noted: "In detail, the attitude to izykh is quite diverse, even sometimes among the same people. The raisins themselves are different, depending on their purpose" [1936, pp. 303-304]. At the end of the 18th century, the well - known Siberian researcher I. G. Georgi, describing the life of the indigenous population, reported that pastoralists dedicate yzykhs "in order to protect their flocks from troubles or attract blessing and reproduction" [1799, pp. 111-111]. According to N. F. Katanov, the Khakass people dedicated a sheep as a yzykh "for the welfare of lambs" [1907, p. 290]. Among the Sagay people, the purpose of the yzykh is to guard the herds. At the initiation of an animal, the shaman asks the spirit to "give them the power to drive away predatory animals and thieves" [Karaganov, 1884, pp. 19-20]. P. E. Ostrovskikh recorded a case when a Kachin man lost a horse from the herd, and the shaman said to him: "It's good that you have friends: your horse was taken away not far"[1895, p. 338].

Among the Kyzyl people, according to D. A. Klementz, "izykh has only the meaning of a patron and guardian of the herd" [1892, p. 25]. N. F. Katanov wrote about the religious ideas of the Khakass associated with yzykh: "The healing of a sick person is assisted, in addition to kamlaniya, by sacrifices offered to the spirits who caused the disease, and horses dedicated to them" [1897, p. 28]. "In order not to get sick with a certain kind of diseases, the Minusinsk Tatars dedicate their horses to those spirits that can cause and destroy these diseases "[Katanov, 18936, p. 538]. Similar answers to the question about the appointment of yzykhs could be obtained from the Khakas in the XX century: "to have healthy cattle" and "so that no one gets sick in the family "(SOME GARKH. F. 656. Op. 1a. D. 23. L. 1). As can be seen from the above, the yzykhs performed a sacred, reproductive function. , apotropaic and curative functions. This determined the ritual and normative practice in relation to yzykh, the representative of the patron spirit. The consecrated animal became a kind of communication tool that united a person and the entire cattle-breeding economy as a whole with one or another deity. They tended to him, propitiated him, for fear of angering the spirit in any way. "Monthly on the full moon (ai tolyzy) the owner fumigated the sacred animal "yzykh" with Bogorodskaya grass and sprinkled it with arak (in the taiga area - with barley kvass "abyrty"). If you do not perform the rite of fumigation and sprinkling, then from the influence of the surrounding evil spirits (purtah), "yzyh" will get sick (pulaisyp)" [Butanaev, 2003, p.145].

Yzykh was dedicated to the deity of the underworld Erlik Khan. The rite with the sacrifice of a white lamb was held in spring and autumn. The spring festival was held not earlier than the time when the cuckoo first began to crow. On the eve of the initiation of the yzykh, the shaman had to perform kamlat all night, while saying "prayers concerning only the yzykhs" (Katanov, 1907, p. 291).

Apparently, D. K. Zelenin and D. E. Haitun were right when they claimed that the yzykhs had a direct connection with totem cults (Zelenin, 1936; Haitun, 1959, pp. 111-124). Among the totems were mountains, stones, trees, domestic fetishes-tesas, certain types of animals, etc., which, according to traditional beliefs, provide protection to "blood-related" worshippers, contributing to their material well-being, protecting them from the machinations of earthly and supernatural enemies. A relic of these views was the fact that the Khakas saw in the owners of the mountains (tag eezi) the patrons of the yzykhs. Dedicated horses "served as mounts of mountain spirits and were therefore called "tag yzygy" - mountain "yzykhs" or "chir yzygy" - earth "yzykhs". They had to take part in the rituals of mountain sacrifices (tag tayyg) " [Butanaev, 2003,

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p. 141]. N. F. Katanov and E. K. Yakovlev described the annual mountain sacrifice (tag tayyg)of the Khakas, which was associated with the dedication of a black or brown horse to the spirits of the mountain and water. A shaman on a black horse, dedicated to the mountain spirit, and his assistants rode around Posolon three times around the yurt of a householder. On Mount yzykh, they tied him to a birch tree, and the shaman "threw cow's milk on it." They circled the tree and the animal tied to it three times. The shaman poured milk on the horse's back from a wooden cup, then placed it on the animal's back near the tail. Then the horse was given freedom, and the rite ended there [Katanov, 1897, p. 31].E. K. Yakovlev describes the initiation of the horse very briefly: the horse "is tied to a birch tree and after fanning the shaman and reading prayers is released" [1900, p. 52].

In shamanic poetry, the following was said about the owner of the mountain (tag eezi):: "The sacrifice of the mountain spirit is steam coming from the seas and forests. The mountains of this spirit are covered with tavolozhnik and berries. He rides brown horses whose manes and tails span the entire earth. His whip is a black otter, and his horse's henchman is a gray otter. He himself is decorated with black cloth, lies on a steep rock. He dresses in black velvet, wears a hat made of black Kamchatka beaver and rests in the shade of a birch tree with golden leaves "[Katanov, 1893a, pp. 91-92].

In Khakass mythology, each suit of animals has its own patrons. "The horse serves as a sign for the cattleman, by which the cattleman often recognizes strangers; by the same sign he defines his demons" [Zelenin, 1936, p. 298]. In this regard, D. E. Haitun wrote: "Tag eezi of each kind had a different complexion and a horse of the corresponding suit. Depending on them, the suit of yzykh was located. Tag eezi seoka Khyrgyz had a brown color and rode a brown horse " [1959, p. 121]. In Khakass demonology, patrons of blue horses, red horses (Khan Kinem), solovs (Khan Salyg), black horses (Khan Tuma), bays (Khan Kermes), etc. were distinguished. In shamanic invocations, as a rule, the places of dwelling and rest of the spirit, the color of the riding animal, the material from which the whip is made, water sources where it waters the horse, as well as "medical specialization", etc. were described. For example, the patron saint of blue horses was reported to "live on the white ridge in the upper reaches of the Abakan, resting in the shade of a birch tree with golden leaves. White clouds serve as its base. Rides a blue colt. His father is Saint Arkai, and his mother is holy heaven (Tipr)." "The patron saint of red horses" han Kinen " * cures migraines. The meat of chamois or wild goats, fish or the kandyk plant is sacrificed to him."

"The patron saint of salt horses, Khan Salyg, lives in Southern Mongolia. The meat of chamois or wild goat or lenok is sacrificed to him. It cures the internal diseases of people and livestock." "The patron saint of black horses "Khan Tuma" * * cures patients who are ill with typhus or fever. The meat of chamois or wild goat and lenok is sacrificed to him." "The patron saint of bay horses" Khan Kermes " * * * cures consumption and other chest diseases. Animal or horse meat is sacrificed to him." "The spirit that protects the Teleuts rides on a blue-gray horse. His cane is made of gray talc that grows on the sand, his food is frozen oil and pure porridge" [Katanov, 1893a, p. 113].

The Khakas believed that Yzykh Khan was at the head of all the patron spirits of the Yzykhs. His supreme patronage extended to consecrated horses of all stripes. According to Khakass folklore, Yzykh Khan lived behind 18 taskhyls (mountains). "The shaman goes and goes in and greets him. There are also doors and gates that can open. There is a golden lake, a golden watering hole, and a golden pole to which consecrated horses (yzykh) are tied. If you reach their khan, then on the right side of that pillar you can see a birch tree, to which yzykhs are also tied. There, the khan of yzykhs has both warriors and 7 dogs. His horses have reins covered with red silk. His horse is a young foal of 2 years old, black " [Katanov, 1907, p. 290]. Yzykh Khan was addressed with the following words::

Your whip is made of broom!
You're resting, barely ferried
Your horse will take you through a stormy river!
You, O Birch Tree with golden leaves!
You, patron saint of sacred horses.

[Ibid.]

The rite of passage of the yzykhs was performed on the sacred mountain, near the sacred birch tree (pai khazyn). As is known from mythology, these objects were a link between the worlds of people and spirits [Mifi..., 1997, p.311]. Such mediation functions in the mythological consciousness of the Khakass people were united by the images of a mountain, a tree,and a yzykh. Practically at all types of public prayers, appeals to deities, they began to form a single ritual complex. And even when performing the rite at home, they tried to adhere to such rules. So, for example, they installed a birch tree in a yurt, tied to it the ribbons of a turban of the same colors as to the yzykh, and then carried the tree to the forest in a place where "no human foot steps". In some cases, a birch tree was placed on the roof of the yard (Katanov, 1897, p. 55; 1907, p. 594-595).

* Ulug tes, Khizil tes, and Pozrak tes [Butanaev, 2003, pp. 122-129].

** Hus tes [Ibid.].

*** Kek chaga [Ibid.].

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In the mythological tradition of the Khakass people, the most important place was occupied by the cult of fire. Fire was revered as a deity of the home hearth and was used in all rites of the life cycle, in all social-tribal, ulus-rituals, calendar holidays, etc. [Burnakov, 2006, p. 52-66]. Yzykh organically entered the ritual complex associated with it. The Khakass people dedicated a bay horse to the deity of fire "to avert misfortune from people and cattle" and once every three years (sometimes every seven years) - red mares to "save the family from headache and eye pain" [Kaganov, 1897, p. 35, 49; 18936, p. 538; Yakovlev, 1900, p. 103 - 104]. In an 1897 report, N. F. Kaganov described the dedication of a bay horse to the spirit of fire among the Sagay people. The rite coincided with the sacrifice of a ram to this spirit and kamlaniem for the healing of the child. The researcher reported that, in addition to the "mistress of fire", the shaman "summoned water and mountain spirits that caused people to cough" [Katanov, 1897, pp. 34-37]. The spirit of fire was addressed with the following words:

You, fire , are my mother with 30 teeth,
You are my mother-in-law with 40 teeth!
Do you ride a red mare,
not foaled yet,
You decorate [your outfit] with red ribbons

[Katanov, 1907, p. 547]

Yzykhs of the gray suit were dedicated to the spirits of water (sug eezi). It was believed that the "master of water ""gives help to the" black heads "(hara pas), i.e. people, and protects the "pasom" (khadargan), i.e. domestic animals "[Katanov, 1893a, p. 91].

Yzykh, who performed a votive function, had a direct connection with the domestic family - generic deities-tesas, whose materialized image in the past was available in every Khakass yurt.: "The Izykh-horse was considered almost an indispensable part of the cult of each of the Minusinsk, especially Sagai ongons (tesov-V. B.)" [1936, p. 300]. E. K. Yakovlev mentioned special "yzykh tessels", which include the Sagai Tuma-tes: "Tuma-tes - on a twisted thread 25 see dl. strung with seven tail feathers of a black grouse or capercaillie... it is placed next to other yzykhov tessellations" [1900, p. 52]. According to D. A. Klementz, among the Kyzyl people, a householder who had a yzykh in the herd placed a yzykh-tes in the front corner of the yurt, which is a fork-shaped stick with two scraps of blue and white color, i.e. the same ones that were woven into the mane of an initiated horse [1892, p. 33].

According to beliefs, spirits patronized people and protected the household, equally helped with diseases of people and livestock, but, like spirits-owners of natural objects and elements, when a person failed to fulfill their duties (honoring and feeding spirits), they often sent diseases [Burnakov, 2006, p. 83]. In the mythological consciousness of the Khakass people, the anthropomorphization of spirits took place. Supernatural beings were given the same needs that were common to humans. It was believed that the yzykh serves the tesam as a riding animal - for movement, "since the demon will not walk, when now every cattle breeder considers it beneath his dignity to walk a distance of about half a kilometer" [Zelenin, 1936, p. 324]. In this regard, the information recorded by N. F. Katanov in Tuva is of interest. When Tuvans began to have widespread eye diseases, they explained this fact by the appearance of a "wandering soul of a person from a white tube". The local population believed that the demon's arrival was motivated by his desire to become a miracle for Tuvans. After settling with them, "he began to need yzykh." A red-and-blue horse with a "snake's back", i.e. with a black stripe on its back, was dedicated to the Spirit, and after that the Tuvans ' eyes allegedly stopped hurting [Katanov, 1907, p. 501].

At the same time that the yzykh was dedicated to tesu, the same spirit was often given a lekan*, since the functions of both in the ideas of pastoralists more or less coincided: to provide the spirit with a receptacle in the human house and other everyday amenities, in particular, movement on its own yzykh [Zelenin, 1936, p. 323]. Among the Khakas, almost every tesu had its own yzykh in the form of a horse or ram. When choosing them, great importance was attached to the color of the animal's coat and the color of the chalam ribbons [Katanov, 1907, p. 566-574; Klements, 1892, p. 25; Yakovlev, 1900, p.50-53]. In the rite of initiation, the transport function of the consecrated horse was expressed in the fact that the tes to which it was intended was installed on its back. For example, when dedicating a black yzykh, "the fetish" hus daes "(among the Kachin) or" tuma tes "(among the Sagai) was placed on it " (Butanaev, 2003, p. 142). Ritual practice corresponded to these ideas: "Most of the Siberian peoples transported the pecans of their ongons on the izykh river during migrations" (Zelenin, 1936, p. 298).

The following tesas are known: Tileg, Chalbach, Kinen, Khozan, Hus (patron of birds), Ilgerge (Iskerke, patron of teleutes), As tes, tes, "causing eye diseases", etc. The Khakas believed that Tileg rode a blue-gray mare and helped sick calves and sheep; Chalbah, with the image of three human figures on it, rode a red mare and benefited sick people and cattle; Kinen rode a red mare and helped animals and hunters. Khozan

* Lekan - a materialized object that symbolizes the embodiment of the spirit in it, for example, in the form of a doll.

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yzykhom had a salt horse (Katanov, 1907, p. 596), the Sagay people had a "white sheep without markings", and the Kyzyl people had a cow (Klements, 1892, p.30). It was believed that Khus, who relieves pain in the "upper part of the shoulder blade", rides a black-brown horse, eats black grouse, his horse eats grass on Mount Syubyur and drinks from a milk lake [Katanov, 1893a, p. 91]. Ilgerga (Iskerka)* was dedicated to "a white lamb with yellow ears and yellow cheeks" (or a ram with a "yellow head"). This lamb was washed in the same way as consecrated horses; in the absence of a shaman, a woman could "burn incense" on it. It was decorated with red and blue turban ribbons tied on the back of the neck and on the base of the kurdyuk. Khakas believed that tes Ilgerge helps when the ears, eyes, teeth and hands hurt. The Kachin shaman asked him: "Be kind to cattle and people "(Katanov, 1907, p. 594). According to V. Ya. Butanaev, in addition to the specified suit, among the" sheep " yzykhs of the Khakass were white with black ears (hara naakhtyg ah hoi yzykhtyg). It was believed that their coloring reminded them of the revered white hare. Therefore, his fetish was also khozan tes - "hare tes" (Butanaev, 2003, p. 4). 143]. Daes, the patron saint of the Teleutes, was addressed with the following words:: "You rode a blue-gray horse here at noon from the city of Kuznetsk" [Katanov, 1907, p. 574]. According to the Khakas, As tes**, who protects people and pets, relieves eye diseases, rides "on a blue and white horse, whose back twists like a snake", lives in " Chinese land, smokes red tobacco. The tube and stirrups are made of yellow copper. The hem of his dress is made of black brocade. He fans himself with black calico" [Katanov, 1893a, p. 91]. It was believed that tes, who" causes eye diseases " and, accordingly, relieves them, rides "on a blood-red horse, the reins of which are made of red silk" [Katanov, 1907, p. 568].

As can be seen, yzykh initiations for healing from diseases were a common practice among the Khakas. It is quite possible that in some cases the animal was dedicated to the very supernatural being who was expected to heal the patient. P. E. Ostrovskikh wrote down information about the Kachin shaman who performed kamlal without a tambourine. According to him, "the spirits that were exorcised from the patient were exorcised into animals" [1895, p.344]. In this connection, D. K. Zelenin's assumption that yzykh was originally considered to be a "receptacle of a malicious spirit" (1936, p.289) is probably not without reason. In case of high mortality of people and livestock, as well as to get rid of rheumatism and eye diseases, the Khakas always dedicated a blue horse. In these circumstances, the choice of the yzykh family suit did not matter (Yakovlev, 1900, p.104). Apparently, here yzykh was considered as a representative of the spirit to which he was dedicated. This is confirmed by the statement of our informant: "Sheep's yzykh (khoy-yzykh) has stuck, " they say, when teeth, eyes or ears get sick" (PMA, inf. by G. N. Topoev, S. Askiz, 29.09. 2000).

In the cult of pastoral tesas, one feature is revealed: some of them were placed outside the yurt rather than inside. Some tesas, for example, Khus, Tileg, Ilgerge, etc., were placed even on the "fence of cattle pens" and on steppe pastures (Yakovlev, 1900, p. 109). In some groups of beltyrovs, the yzyg taiyg was performed in the courtyard of the householder. "Yzykh was tied to the fence; he was covered with an elegant blanket, decorated with a turban. In the house for three days the shaman performed kamlaniye. The shaman from time to time went out into the courtyard, fumigated yzykh with Bogorodskaya grass (irben in Khakass) and sprayed him with araka and specially brewed flour beer" (Haitun, 1959, p.120). Apparently, the transformation of the tribal structure led to the fact that the value of yzykh as a tribal shrine narrowed to the level of family value. Yzykh became a family member and was "responsible" for the well-being of individual households.

When cattle were sick, the Khakas did the following:: "They fermented flour, poured absolutely pure water, not used, and poured sourdough into it. The shaman arranged kamlanie (prayer). He would take a sort of ladle and scoop up the leaven, sprinkling it up. Then araka (vodka) was made from the leftover leaven; the shaman fumigated yzykh with irben and, walking around the sun and vice versa, with araka, shouting, shouting and incantations, exorcised the spirits of the disease. All this operation was carried out where the cattle were located" (V. GARKH. F. 656. Op. 1a. D. 23. L. 2).

Yzykh-horse as a sacred object participated in the process of divination-terik. As a rule, it took place at the rites of passage of the animal. Yzykh was circled three times in the sun around the sacred birch tree (pai khazyn). On the croup of the horse, a tes was placed and a bowl filled with milk (or wine) with a spoon. When yzykh moved, objects fell to the ground. It was considered a positive sign when they stayed longer on the animal's rump. If the bowl fell bottom down and tes fell head up, it meant that yzykh was pleasing to the spirits and they were propitiated. In ta-

* Ilgerge (Iskerke), according to V. Ya. Butanaev's interpretation, is the second name of Khozan (Butanaev, 2003, p. 143). However, N. F. Katanov contrasts them [1907, p. 568 - 570, 574, 576 - 577, 594 - 596].

* * As tes translated by N. F. Katanov - "Patron Saint of bread plants", in the version of V. Ya. Butanaev - "tes of the az people" [2003, p. 124].

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in this case, the participants of the ceremony joyfully exclaimed "ah terik" - "white (good) fate". It was a good omen if the horse snorted three times. When the bowl fell upside down, and the tes-head down, they said "hara terik" - "black (bad) fate". This was considered a negative omen. In such a situation, it was necessary to repeat the divination three more times. After a three-time "unsuccessful" result, yzykh should have been replaced by another one (Butanaev, 2003, p. 148; Yakovlev, 1900, p.105-106).

The dedication of an animal to a particular deity imposed a number of obligations towards the surrounding nature and its "invisible inhabitants". "The Kachin and Sagai people considered it a crime to cut and spoil birch trees... at the end of the taiyga, the birch tree had to be planted back, and in good land to grow" [Haitun, 1959, p. 120].

The main distinguishing feature of yzykh was its inviolability and freedom. Moreover, the release of an initiated animal into the wild is one of the manifestations of this inviolability. In the 19th century, the Yenisei governor A. P. Stepanov wrote: "They (Khakas - V. B.) have consecrated hills and groves, where they gather at a certain time to celebrate a sacrifice according to rites. They slaughter sheep without any priest, through one of the elders. Send an annual holiday, in which the best white horse is chosen from all the uluses: it is brought to the place consecrated, the bridle is thrown off and released. Since then, no one dares to touch her: she wanders freely and sticks to any herd" [1997, p. 163-164]. It was forbidden not only to beat (hit) yzykh, but also to touch him to strangers: "If a stranger sits on a consecrated horse, this person will fall ill. The sweats, saddles, and bridles of a consecrated horse should not be placed and put on another horse" [Katanov, 1907, pp. 290-291]. You couldn't work on the yzykh horse. In the future, due to socio-cultural changes, this rule was not observed so strictly by some housewives. This fact is indicated by archival information: "They didn't work on yzykh, however, if a person didn't have another animal, they also used it. This permission appears much later" (V. GARKH. F. 656. Op. 1a. D. 23. L. 2).

The host could use the dedicated animal to ride. At the same time, yzykh had a special harness stored separately, which was "cleaned" each time before putting it on by fumigating it with irben (Haitun, 1959, p.120). For yzykh women, the horse represented complete and unconditional immunity. They were forbidden not only to approach the consecrated horse, but even to touch the bridle rein [Katanov, 1897, p. 28; 1907, p. 216]. This prohibition was probably based on traditional ideas about the" impurity " of a woman due to her physiological characteristics and at the same time from the awareness of her as an "alien". According to V. Ya. Butanaev, an exception to the rule was made by women who gave birth to nine sons [2003, p. 142].

In the event of the death of a yzykh, including from a lightning strike, the animal's skin, along with its head and limbs, was hung on a larch tree in the forest, and the carcass was placed on a specially constructed platform, thereby protecting it from" desecration " by wolves and dogs [Katanov, 1897, pp. 39-40; Butanaev, 2003, p. 144].

Among the Khakas, as already noted, the old yzykh was usually replaced by a young one of the same suit. For this purpose, the rite of yzykh chulirga - "removal of sanctity"was performed. Yzykh was tied to a ritual pole. They killed a sacrificial sheep. The bones were dissected at the joints. The meat was placed in a cauldron with boiling water and, after boiling, laid out on tips (table). During the ceremony, the leader (purkhan algyschyl) turned to Yzykh Khan, from whom the soul of the consecrated animal-yzykh chulaza-was "taken back". The animal was washed with a decoction of Bogorodskaya grass (irben) and then the ritual ribbons of the chalam were removed from it (Butanaev, 2003, p. 148). The" expired "animal was allowed to be sold and slaughtered for meat (SOME GARKH. F. 656. Op. 1a. D. 23. L. 2). According to E. K. Yakovlev, representatives of the Kachin clans Kyrgyz and Pyuryut explained to him the fact of sale by saying that the horse that was yzykh allegedly does not live long, "swells" and gets sick. That is why they try to sell it to the side [1900, p. 105].

Yzykhi in Soviet times

With the establishment of Soviet power and the establishment of a new atheist ideology, the struggle against shamanism began. Party workers identified the "class essence" of this ethno-cultural phenomenon. Yzykhs also fell under the "blow". Atheist agitators declared: "The class essence of shamanism was particularly pronounced in the years of the elimination of the kulaks as a class. Shamans everywhere, from small to large, defended the "sacred" inviolability of the yzykhs and threatened believers with punishment of evil forces for taking yzykhs from the kulaks, for socializing yzykhs, and for using yzykhs in collective farm work, allegedly "defaming" the sacred purity of the yzykhs, etc. This was a direct protection of the" sacred " private property of the Bais-Kulaks. It was an open defense of the interests of the dying peasantry. In this way, the shamans revealed their anti-national face and proved themselves ardent opponents of the new collective farm life. It could not be otherwise, because it is known that each shaman was himself a parasite, an exploita-

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thor and bai. It is quite understandable that the Soviet people condemned this behavior of shamans, and the more ardent ones were severely punished for their anti-kolkhoz actions " [On shamanism, l. 11].

In the cult of dedicated animals, the Soviet authorities saw a danger for the construction of new forms of the national economy. Great irritation was caused by the fact that yzykh was considered inviolable and practically not used: "What harm did this consecration of the animal do? First, some of the cattle (horses, oxen), if I may say so, were "idle" for a number of years, clothed with the dignity of sanctity, and this greatly affected in times of suffering and especially in a family where there were few cattle. Secondly, the invitation of the shaman at initiation, at aversion of diseases, etc. required a generous payment to him, in all cases the shaman was extremely greedy and demanded payment for everything: for kamlanie, and chalama, and even for irben. For a poor man, having a raisin turned into a millstone around his neck. And finally, what is most harmful, as in other religious cults, is that the Khakas, instead of seeking remedies for treating sick cattle with herbs, ointments, etc., turned their eyes to the gods, spirits, shamans " (ODIN GARH. F. 656. Op. 1a. D. 23. L. 3 - 4).

Propagandists of communist ideology used the latest achievements of science and technology of that time to justify the fight against the manifestations of shamanism. The builders of communism, using real-world examples of new forms of management, the introduction of advanced technologies for cultivating land, raising livestock, developing veterinary services, and cultural construction in general, demonstrated the civilizational and ideological superiority of atheistic science over "shamanic superstitions", which, in their opinion, hindered the development of society. "Previously, the Khakass were powerless before the natural forces of nature and sought protection from natural disasters in the sacrifices of countless tayygs. For example, "Tigir tayyg" - a sacrifice to the sky in order to cause rain; "Khazyn taiyg" - a sacrifice to a birch tree in order to cause a plentiful harvest for hay and grass in the fields, and a number of other similar taiygs. Now these hoes are irrevocably gone. The workers of Soviet Khakassia are no longer powerless against the spontaneous forces of nature, in particular, against drought. Drought is now being fought not with shamanic sacrifices, but with the help of Soviet advanced agrobiological science, numerous channels are being built to water and irrigate the fields, snow retention is being organized, spring pre-sowing irrigation is being organized, the fields are being fertilized with manure, ash, chemical fertilizers, proper crop rotation is being organized, etc." [On shamanism, l. 16].

Agitators of collective and state farm construction in their speeches focused on the complete dependence of the life of Khakass shamanists on the natural environment, on the conservatism and inefficient use of their management methods, mainly extensive. In contrast to the ideologeme "we need to live in harmony with nature", the slogan "we need to fight with nature"was put forward. Relying on science and applying more efficient economic methods and techniques, the Soviet people had to conquer the "natural forces".

The cult of yzykhs was banned, but in remote hidden settlements, "sheep" yzykhs were still found in Soviet times. Khakass elders complained about the disappearance of the practice of dedicating animals: "Yzykh churty talal pardy" - "The way of life associated with the veneration of consecrated animals - yzykhs-has collapsed" (Butanaev, 2003, p.148).

Conclusion

Based on the above, it can be concluded that the initiation of yzykhs among the Khakass people was more associated with cattle breeding. Each clan had its own yzykhs, who were distinguished from the herd by a special religious and reverent attitude towards them on the part of people. The importance attached to yzykh contributed to its inclusion in the myth-spiritual complex associated with the worship of the deities of the Middle, Upper and Lower Worlds. The ideological content of this cult was broad: yzykh was a riding animal of the spirit, an intermediary between people and supernatural beings, and served to exchange for the soul of the patient. He performed beneficent, protective, curative and other functions. In the first quarter of the 20th century, due to socio-cultural changes that led to a further transformation of the generic structure of the Khakass people, yzykh became more of a family-family character. At the same time, the basic idea of the initiation ritual remained unchanged. The consecrated animal was perceived as a" living " sacrifice to deities, host spirits, gods, etc. Yzykhs were seen as mediators through which a person's sacred connection with supernatural forces was established. With its help, they sought to achieve a balance between the world of people and nature. They believed that this would contribute to the safe maintenance of people's livelihoods. This factor reveals the ecological orientation of views related to sacred animals. In Soviet times, the cult of yzykhs as a manifestation of shamanism did not fit into the official atheist ideology and contradicted the new forms of economic management. It was banned and eventually disappeared from everyday life.

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The article was submitted to the Editorial Board on 04.06.08.

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