Libmonster ID: VN-1447

The influence of Iranian culture on Eastern Europe is not disputed. Researchers write about the South Iranian stream, which came from the south of the Parthians, from Persia and Transcaucasia, and the North Iranian route through Khorezm to the Volga. The least known Iranian influences before our era on the tribes of southern Siberia. There is an opinion that the ancestors of the Chuvash people were Savirs/Suvars. Although the thesis remains open, it contains sufficient ground for historical and philological research. The article uses the example of materials on geography, religion and languages to trace the relationship between the Iranian tribes and the ancestors of the Chuvash people - the Savirs.

Keywords: Iranian tribes, Savirs, geography, religion, linguistics, mutual influence.

Geography. The Arkaim settlement discovered in the Southern Urals is identical to the Var built by Yima at the behest of Ahura Mazda. Not far from Arkaim, graves with chariots (Sintashta burial ground) were discovered, and ancient mortars were excavated. From here, from the steppe zone, in the second millennium BC, the Aryan expansion to the south could have begun [Ghats of Zarathustra, 2009, p. 18].

The fact that the population of the Caucasus experienced Iranian influence from the first to the ninth centuries is also indicated by the preserved toponymy. Take the province of Paytakaran, which was located in the IV-V centuries on the shore of the Caspian Sea between the lower reaches of the Kura and Araks rivers. "Paytakaran consists of two components: paytak-a corruption of paytakht (in Persian) - "capital" and Aram - the local name of Albania. Paytakaran means "the capital of Aran"" [Ashurbeyli, 1983, p. 26]. The name of the Hrakot-Perozh district, which is part of the Paytakaran province, is derived by merging the Armenian word Hrakot- "fire" and the Iranian name Peroz. The toponym Rotibaga means "river of god", and Baganrod means "river of the gods", i.e. a river of worshippers of God (sun, fire). As S. Ashurbeyli rightly notes, these toponyms indicate settlements along the rivers and the existence of a fire cult. "Probably, Baganrod was the center of the region of the same name, located in the area of the Baganrod River (present-day Bulgarchai)" [Ibid., p. 27]. The toponym Atesh-i Bagavan means "lights of the city of God" and is located on the territory of Baku. According to a fifth-century Byzantine author. According to Priscus of Pania, the Huns from Media to Scythia passed through a path where " flames rise from the underwater rock." We are talking about the Baku eternal fires, i.e. gas burning. According to legend, the Juma mosque, located in the fortress of Baku, was built on the site of an ancient temple of fire worshippers. According to the description of a traveler who saw it in 1873, in the middle of the mosque there were four arches (chortak) without covering. These arches remain from the temple of fire worshippers, converted into a mosque [Ibid., p. 28]. In turn, the toponym Surakhany in Persian and Tat means "a spring gushing from a pit".

Places adjacent to the coast were occupied by various peoples, including the Aorsi, wrote Plinius the Elder [Plinius. Historia Naturalis, IV. 80]. Of course, he was referring to the Pontic (Black) Sea. At the beginning of the second century, the territory north of the delta of the Istra (Danube), which flows into the Black Sea, was occupied by many tribes. Among them are the strong Alans [Dionysius. Description of the Ecumene, 300-305]. According to Ptolemy, above Dacia lived the Pevkinae and Basternae, along the entire coast of the Maeotidae - the Yazigae and Roxolani, and further inland-the Gamaxobii and Alani [Ptolemaei. Geographia, III. 5, 19]. However, they did not always stay near the Caucasus or in the Caucasus.

page 112
In 288, for example, the Alans had skirmishes with Roman troops led by Caesar Constantius in Gaul [Theophan. Chronography]. As Ammianus Marcellinus reported, in the east they were scattered among populous tribes, their lands extending as far as the Ganges River. In 375-378, the Alans plundered and hunted as far as the Maeotian swamp and the Cimmerian Bosporus, even as far as Armenia and Media [Ammianus. Romische Geschichte, XXXI. 2, 16, 21]. In describing the events of AD 395 - 396, Claudius Claudianus also named the Alans. In particular, the line from the poem "Against Rufinus" "Alan (Alarms), Meotidu otchesku drinking" [Claudien. Invectives, 312] allows us to speak about the coast of Lake Maeotia as the habitat of this Iranian tribe at this time. "The invasion of the Huns was the reason for the mass departure of the Alans to the mountains of the Central Caucasus and the settlement of both slopes of the Main Caucasian Ridge. This was the first major wave of migration of Alans to the mountains of the Central Caucasus " [Kaloev, 2009, p. 79]. In the V-VI centuries. they lived to the north of the Derbent Gorge (Pigulevskaya, 1939, p. 111). The Syrian historian Zacharias Rhetor in 555 noted that the immediate neighbors of the Alans are the Burgars, Kurtargars, Sabirs and Avars [Zacharias. Chronicle, XII. 7]. In the V-VII centuries. they occupied the North Caucasian steppes from Kuban to Dagestan. Cosmography, IV. 2; Podosinov, 2002, p. 249].

The Basils roamed from the lower reaches of the Araks and Kura Rivers up to and including the Chora Gate. History of Armenia, II. 85]. Sources call their country Berzilia (Theophanes) or Verilia (Nikephoros). Mikhail the Syrian placed it in the North Caucasus. A. P. Novoseltsev believed that a significant part of the Eastern Ciscaucasia and the lower Volga should also be attributed to Bersilia. In the VIII-IX centuries, this could have been the name of a more limited territory within the Northern (Primorye) Dagestan [Novoseltsev, 1990, p. 79].

The Burtas occupied a flat area between the Khazars and Bulgars. Ibn Ruste, Al-Bekri and Gardizi wrote about this in particular. "The land of the Burtases lies between the Khazar and Bulgarian lands, at a distance of fifteen days' journey from the first " [Ibn-Dast. Izvestiya, II. 1]. And according to el-Balkhi, from p. Itil to the border of Burtasia is 20 days ' journey [Ibn-Dast, 1869, p. 79]. "Some travel from the country of the Burtases to the country of the Khazars by boat along the Itil River; others travel by land" [Barthold, 1973, p. 58]. The country of the Burtas, in width and length, could be circumnavigated in 17 days [Ibn-Dast. Izvestiya, II. 5]. Al-Bekri claimed that "their land is 1 1/2 months long and the same width" [1879, p. 62].

From the middle of the 8th century to the middle of the 10th century, archaeologists note Burtas in the Middle Don basin, where they came from the foothills of the North Caucasus. Burtas lived in the lower reaches of the Volga River above present-day Volgograd. According to the Arab sources of the 9th-10th centuries, their country was located between Khazaria and Volga Bulgaria at a distance of 15 days ' journey from the Khazar capital, and from Isil to the first borders of the Burtas land - 20 days; there is no other people between the Khazars and the Burtas [Al-Idrisi, 2006, p.120, 121]. According to Gardizi (XI century), the country of the Burtases extended for a distance of 17 days ' journey. According to Ibn Sa'id (13th century), their main city is located to the east of the city of as-Sarir (mountainous Dagestan) and stands on the top of Mount Kirmaniyya (Western Dagestan). "The Burtas occupy vast territories along the banks of the Atil River, which flows to the southeast of them "(Ibn Sa'id, 2009, p. 32). The Bulgars passed through their lands to the north. As sources show, the Burtases appeared in Volga Bulgaria much later than both the Bulgars and the Suvars. It is believed that in the X century. this tribe lived much to the south of Bulgaria. "They [have] two cities - Burgas and Suvar," Al - Idrisi wrote (2006, p.121). However, before that, he stated that Suvar is a Bulgar city, and not a Burtas city. Also, Ibn Haukal did not report anything about the cities of the Burtas. Apparently, there is an explanation for this confusion. It is known that the Burtases after the Mongol-Tatar invasion mixed with the Bulgars, Mordvins and Chuvash. And in the time of Al-Idrisi (1100 - 1165), the Suvar and the Bulgar occupied the same region of Volga Bulgaria: in the north and west - the Bulgars, to the west and south of them-the Suvar and close to them-the Burtas. Thus, Al-Idrisi could easily have confused the ownership of Suvar, located south of the city of Bulgar. At the same time, it should be assumed that Al-Idrisi did not distinguish between the Burtases and Suvars, who equally occupied the western and southern outskirts of Volga Bulgaria in the twelfth century. In the Penza region, near the town of Gorodishche, there are ruins of the city of Burgas. In the Chuvash Republic, there are three localities called Burtasy (Partas).

The Savirs, living in the Caucasus (Salmin, 2013), had close relations with the Persian world. Ptolemy, in particular, mentioned the river Sura (Zoapa) in Iberia [Ptolemaei. Geographia, V. 10, 2]. Apparently, Pliny wrote about the same river (in the form of Surius) flowing in Colchis [Plinius. Historia Naturalis, II. 106, 5]. It can be assumed that the hydronym Sar (Sura in Russian pronunciation) was brought to Chuvashia by the descendants of the Savirs. The root *ser - /*sor - / * sr means "to move", "to flow", "to flow" and goes back to the Indo-European basis sar -, sru -. In the Chuvash Republic, there are many toponyms Suram (in Russian - Sorma), which also go back to the concepts of "water", "flow", "current". N. I. Yegorov believes that the toponym Sura is undoubtedly of Indo-Aryan origin [2003, p. 107]. The Savirs ' predominant ties with Iran are explained by their geographical location. They had no common borders with Byzantium,

page 113
and the neighboring Alans closed the mountain passes. At the end of the fourth century, the Hunno-Savirs pushed the Alans, who lived in the steppes of the Ciscaucasia, into the foothills and mountains of the Caucasus. The allied relations between Byzantium and the Savirs did not prevent a large detachment of the latter from appearing in 528 in the Persian army that invaded Armenia [Theophan. Chronography].

Religion. The term tyun itself came to the Suvars-Chuvash people from the Persian language in the meanings of "religion, religion", "law, law". The same semantics of this word are found in Avestan, Sogdian, and Babylonian monuments, as well as in Chinese, Arabic, Aramaic, Hebrew, Tajik, and other languages. For example, in Avestan sources, daêna means "correct, Zoroastrian religion" (Gathas of Zarathustra, 2000, p. 299). Hence Denkart - "code of religious prescriptions", cf. Chuvash, tyun - "religion", kart - "writing on a tag".

"They have no temples or shrines to be seen, not even thatched huts to be seen anywhere; they stick a naked sword in the ground according to the barbaric custom, and worship it with reverence as Mars, the patron saint of the countries through which they wander. They tell fortunes about the future in a strange way: they collect straight willow rods, lay them out at certain times with some secret incantations, and thus clearly learn what is foreshadowed for them "[Ammianus. Romische Geschichte, XXXI. 2, 23 - 24]. He called Alanov and Gardizi idolaters (see [Barthold, 1973, p. 61]). Ammianus Marcellinus ' statement of this fact in 375 can generally be applied to both the Huns and the Savirs. For them, the object of worship was free-standing trees and other notable objects of the landscape. At that time, Christianity was not yet in force in the Caucasus.

Naturally, the growing influence of Byzantium through the Albanian Church in Transcaucasia caused concern to the Shah's court, which had long been forcibly implanting Zoroastrianism here. "It is no coincidence that the liberation movement in Transcaucasia, as a rule, was religious in nature and was directed both against the political domination of Iran and against its state religion" (Jafarov, 1985, p.87). On this basis, wars arose. Thus, Agathias, describing the events of the last decade of the fifth century, noted that the Armenians were afraid of Kavad's revenge for the destruction of the temples of fire, but did not intend to submit. Then Kavad gathered his troops and took over. Nevertheless, he promised that he would not force the worship of fire if the Armenians were his allies against the Romans. Out of fear, the Armenians agreed to [Yeshu. Chronicle, 24].

One of the distinctive rituals of the Zoroastrians was funerary. For example, Agafy left a story about parting with the commander Mermeroy. The hero's naked body was carried out of the city by his relatives, according to his father's custom, to be torn to pieces by unclean dogs and birds that feed on corpses [Agathiae. Historiaram, II. 22]. The result was bare bones. If birds and dogs did not attack the body, then the person was considered to be of vicious morals. Seriously ill ordinary people were taken out of the city still breathing and conscious, a piece of bread, water and a stick were placed next to them to protect themselves from predators. Often these outcasts returned home. Many people have written about the traces of Zoroastrianism in Armenia, Azerbaijan, and Dagestan (see, for example, [Khorensky, 1877, p. 50]). Direct rudiments of it are also found in Volga Bulgaria five and a half centuries after Ammianus. Ibn Fadlan, in particular, noted: "If one of them gets sick... none of his household members approach him. They set up a tent for him away from the houses, and he stays in it until he dies or recovers. If he was a slave or a poor man, then they leave him in the wilderness and drive away from him" [1956, p. 128]. The person who survived in such a situation returned home, otherwise he got wild animals and birds. It is not known who Ibn Fadlan is talking about (Bulgars, Suvars, or Eskels). However, the custom of putting a stick in the hand of the deceased to protect against evil spirits is clearly recorded among the Chuvash people. For this purpose, they used some twig, mostly meadowsweet. The Chuvash people harvested meadowsweet long before their demise, which indicates the traditional belief in its protective function. For example, at the beginning of the 20th century, in d. Trekhizb-Shemursha (Buinsky uyezd) saved meadowsweet twigs in case of death. As substitutes for meadowsweet, mordovia, red wormwood or some dried hard grass could act. For the same purpose, a blunt knife could have been placed in the deceased's hand [Salmin, 2011, pp. 295-296].

R. M. Yusupov wrote about the burial wooden log cabins of the Bashkirs. In his opinion, such structures "testify to the existence in ancient times of the ancestors of the Bashkirs of the rite of ground-based forms of exposing the dead inside log cabins in order to separate soft tissues from the skeleton by small predators and birds and then bury clean bones in the ground" [Yusupov, 2009, pp. 60-61]. Of course, we are talking about the Zoroastrian ideology in the religious views of the Bashkir ancestors, who were also residents of Volga Bulgaria. "It is quite obvious that every nation considers the best and most just custom to which it has become accustomed for a long time of its existence, and therefore avoids, ridicules and distrusts everything that is done in violation of it," Agathias concluded about this custom [Agathiae. Historiarum, II. 23].

The Hunno-Savirs, who lived in the Caucasus in the seventh century, " thought that the god Kuar, revered by them, produced sparks of thunderbolts and etheric fires. When lightning strikes

page 114
if it struck a person or other substance, they sacrificed to it" (Kagankatvatsi, 1861, p. 93). Thus, Kuar among the Huns and Savirs is the deity of lightning. The word Kavar belongs to the oldest layer of Chuvash vocabulary and has etymological parallels in Iranian, European, Turkic, Caucasian, Finno-Ugric, Baltic and other languages. In the Georgian religion, the deity Kviria controls fire. "The Mgrel k + var-i 'kolobok', 'bread', 'flat cake', in particular 'cult', St. kvar (Taurus, dialect) 'loaf' ... St. kver-ol (Khald, dialect) 'small loaf', usually baked for children... earlier, it undoubtedly had the meaning of 'sacrificial bread '" [Marr, 1935, p. 265]. Let us also point out the Afghan word gear - "bright" (about flame) [Aslanov, 1966, p. 615].S. G. Amayakyan considers Kuer to be a deity of Indo-European origin [1986, p. 13]. As an early source of this word, researchers point to the language of the Avesta. P. I. Lerkh, in his review of the book" The History of Aghvan", in particular, wrote that Kuar resembles the Iranian word and referred to the Avestan hvare, meaning" sun "[1861, p. 490]. V. I. Abaev found this word in the book "The History of Aghvan". Ossetians in the xur/xor form and Persians in the xwar form [1949, p. 18,168]. I. M. Steblin-Kamensky, in addition to the Old Iranian hvar and Sughd xwr, indicates variants from the Vakhan language and from the languages of the Shugnan-Rushan group: hvar - "sun", xzwur - " sun "and hvartapana -" time around noon " [1999, p. 415, 426; 1981, p. 239; Bikerman, 1976, p. 182, 183 (note trans.)]. Thus, the hypothesis of V. G. Egorov about the relationship of the Chuvash Kavar with the ancient Iranian concept of "sun"is confirmed. In this regard, the researcher recalled the ancient name of Khorezm: The Persians called it Khuvarazmish, while the Arabs called it Khwarizm, i.e. "sunny country" (Yegorov, 1964, p. 57). Variants of the word kavar are recorded in the IX century. Ibn Khordadbeh: al-Ha-varustan (a city in the Iranian province of Shiraz), Kuvar (a district and city in Iran), Havarnak (a palace in Mesopotamia) [Ibn Khordadbeh. Kniga, 23, 76]. If we take into account that the Chuvash deity of thunder is Aslati, then the concept of Kavar corresponds to the deity of lightning in the Hunno-Savirs [Salmin, 2011, pp. 102-106]. For the same reason, the following statement by A. B. Bulatov and V. D. Dimitriev needs to be corrected: "... the Chuvash god Aslati Tura corresponds to the Suvar god of lightning and thunder Kuara " [1962, p. 233]. As we can see, despite the fact that Kavar in Savirs symbolized lightning, and also had an etymological and functional connection with the deity Hedvel - "Sun", these two concepts were not subsequently fixed for him. Once on the right bank of the Volga River in the tenth century, the Savirs / Suvars finally became settled farmers, and the deity Kavar became the patron saint of the hearth and family well-being. At the same time, the original semantics of the word have been preserved.

It is also known that the Sun deity characterizes the beliefs of the Scythians, it was revered by the Massagets. These peoples, like the Savirs, sacrificed a horse to the Sun. The Persians revere water, do not even wash their faces with it, and do not touch it in any other way, except for drinking and watering plants, wrote Agathias [Agathiae. Historiaram, II. 24].

According to sources, the Burtas adhered to their ancient traditions. At least by the beginning of the tenth century, there were no Muslims or Christians among them. Izvestia, p. 3]. Yakut's remark about the followers of Islam among this people is based on a misunderstanding, and Istakhri's words about the Bulgars were mistakenly transferred to the Burtases [Barthold, 1963, p.868]. Al-Bekri considered their traditions to be similar to the beliefs of the Guzz [1879, p. 62]. At the level of reconstruction, it is possible that the Persian-speaking Burtases also led a Zoroastrian way of life, but by the tenth century. they converted to Islam.

Speaking about the primordial religion of the peoples of Volga Bulgaria, A. F. Likhachev noted that "it is very distorted due to its antiquity and external influences, but even in the form in which we find it now among the Chuvash people, it reveals its origin from the ancient Parsi religion and was brought to the Bulgars from Persia, along with a large number of other religions." words of the Persian language that still remain in the Chuvash language " [1876, p. 3]. The influence of the Zoroastrian religion also took place through Sogdiana (al. Sogd, taj. Sughd, Greek. Sugud, in Chuvash - the name of a number of villages and the Sakat River).

Among the religious terms borrowed from the Persian language should be attributed erne - "week, Friday" among the Chuvash people. B. Munkacsi raised it to the Persian *aδina and explained the change in δ > z > r in Chuvash [Munkacsi, 1926]. In other Persian borrowings of the Chuvash language, such a change is not found. It was typical of the Persian dialect of the seventh century in the vicinity of Baku and Derbent. From it, the ancient Chuvash people borrowed this word in the form ar'(i) na. As you know, Friday has also become a sacred day for the Chuvash ancestors. Iranisms still exist in Chuvash villages in the form of nicknames. For example, Ivan Salmin, better known as Akhun Vanyuk, lives in the village of Staroe Akhperdino, Batyrevsky district. Naturally, akhun is a Persian word, it entered through Islam ("akhun, senior mullah") and reflects historical realities.

Linguistics. In phonetic and partly lexical terms, there are serious reasons to attribute the ancestors of the Chuvash people to Indo-Iranians. For example, both the Rig Veda and Chuvash languages are characterized by alternating r/l sounds [Benzing, 1986, p. 22; Rig Veda, 1995, p. 456]. According to the linguist N. I. Yegorov, in the X-VIII centuries BC, assimilation of Eastern Iranian tribes (Dinlins, archeologically-Kara-

page 115
suktsevs) and the formation of the Turkic R-language of the Bulgar-Chuvash type (i.e., the appearance of ethnic Ogurs). Since there was no voiced z in the middle and end of words in Eastern Iranian, they begin to pronounce g instead of the Turkic z. Thus, the Turkic R-language of the Bulgar-Chuvash type, which is commonly called Ogur in science, appears [Yegorov, 2009, p. 31]. It is difficult to say whether this explanation is realistic, for the simple reason that there is no direct historical evidence about the Turkic-Bulgars of the X-VIII centuries BC, especially about the Savir Turks.

B. Munkachi proved the commonality of horse-breeding terminology in all Ugric languages and its borrowing not from Turkic, as some researchers believed, but from Iranian or Indo-European languages. He explained the emergence of horse-breeding nomadic life among the ancient Ugrians by their proximity to Iranian-speaking nomads, possibly Saks (see Chernetsov, 1953, p. 239). In the ancient Iranian period, the Ugro-Finns were divided into ethno-linguistic groups. Linguists and historians claim that in the first century BC they borrowed more words from the Iranians than ever before, even giving an exact number of 57 [Veresh, 1996, p.19], although in fact much more.

At the end of the third and second centuries BC, Iranian - speaking Sarmatian tribes invaded the Central Caucasus from the Don and Lower Volga. Greek and Roman historians often mention these tribes. Among them, the Aorsi are among the first neighbors of the Savirs in the Caucasus. Thus, the Savirs were also exposed to the global Iranian influence-in anthropological, cultural and linguistic terms. For example, the word don/tan - "water, river", which is common to Ossetians and Chuvash people, is a legacy of Scythian-Sarmatian times: Scythian-Sarmatian. danu, hence-Danuvius. Moreover, the Avestan designation of the river (danu-doel, "water, river") is preserved in many hydronyms of Southern Russia and the Northern Black Sea region: Don, Dnieper, Dniester, Danube, Donets. At the turn of the eras, the adjacent territories were inhabited by Scythians (Ghats of Zarathustra, 2009, p. 172, 176). Savir traces are found in the toponymy of Ossetia. So, the Digor gorge was formerly called Safarik, i.e. "Savirov Gorge". A similar name was given to a field near the village of Tmenikau (Tsagaeva, 1971, p. 148, 188).

It should be noted that after the Greek-Macedonian conquest of Iran in the Middle Iranian period, the Ostyaks and Voguls borrowed about the same number of words from the Iranian language as the Mordvins and Cheremis. Subsequently, the Finno-Ugric peoples have a very small number of Iranian loanwords-from 12 to 30 words are called. This fact undoubtedly speaks in favor of the version of the closest Finno-Ugric-Iranian ethno-cultural relations before the first century BC. It is for this reason, P. Veresh rightly believes, "the Middle Volga region should be excluded from those territories where the ethnogenesis of the Hungarian people is being sought, although this area is one of the territories in Russia, best surveyed from an archaeological point of view" (Veresh, 1996, p. 21). This applies not only to the Magyars, Ostyaks, Voguls, Cheremis and Mordvins, but also to the Savirs. The most interesting thing is that half or slightly more of the borrowed words belong to Eastern Iranian. Consequently, the Finno-Ugric peoples, as well as the historical ancestors of the Chuvash people in the first century BC, had direct contacts not with the entire Iranian world, but with the eastern Iranians. Through the latter, the Chuvash and Hungarian ancestors borrowed a number of words from the Mongolian language, for example, Chuvash, Nuker, and Hungarian nyoger, as described by A. Ambery, B. Ya. Vladimirtsov, and D. Nemeth (Nemeth, 1953, p.23). The Mongolian word nökür - "soldier, fighter" in the Chuvash language is now used as part of the wedding term kernuker - "senior friend".

The word "house" should be considered common to the Mansi and Chuvash peoples - kwcil and kil, respectively (Munkacsi, 1905; Dmitrieva and Adyagashi, 2001, p. 25). B. Munkachi also included the Udmurt word kwala in this series. Of course, the Mari word kusta should also be included here. B. Munkachi mistakenly believed that it comes from the Caucasian languages and pointed to Lezgin, k'el, k'val, avar, k'al, Khazar, kel in the meaning of "house". The desire of the Hungarian researcher to find ancestors certainly in the Ciscaucasia is understandable. He also tried to localize the Finno-Ugric ancestral homeland in the Caucasus on the basis of metal names. Nevertheless, B. Munkachi correctly pointed out the presence of this word among the Mansi and Udmurts, who, as is known, did not pass the Caucasian route together with the Savirs. In addition, the word meant not only an ordinary house, but also a house where tribal, communal and tribal prayers were held, i.e. in the literal sense of the temple. Therefore, it should be stated that the Persian word kil and its historical, cult and etymological meanings existed in the south of Western Siberia before our era, not to mention the Nostratic roots of etymon. Iraniangil may have entered the language of the southwestern Turks during direct contact from the sixth century. [Czegledy, 1953; Dmitrieva and Adyagashi, 2001, p. 89] (for more information, see Golden, 2011, p. 228). It could have entered the Chuvash language through the Khazar medium, replacing the original designation of the house - civ, from which the only Avian derivative remained - "to marry", i.e. "to have a house". The foreignness of the word kil is also manifested in the fact that it has no derivatives, although it is one of the most frequently used. To illustrate, we will give a number of other Iranian loanwords: horse-Chuvash, lasha (oset. lasgg), horse-Chuvash, ut (Persian: ahta - "neutered horse"), bull-Chuvash, văkăr (Avest. uχsa). This also includes Chuvash, Turkhan - "tarkhan"

page 116
(Sogd. try'n, trχ'n, sak. ttarkana, oset. trrxon, east. - Iran. *tarkanaya-/*tarkani-) [Dybo, 2007, p. 119]. The Chuvash word temen in the meanings "world", " set " is a Middle Iranian borrowing. Source-Persian. tuman "ten thousand". In the Turkic languages, the numeral is clearly associated with the name of a military unit [Ibid., p. 126]. The Persian word yavya has entered all the Turkic languages. It is also recorded in the poem of Yusuf of Balasagun (XI century). In the Chuvash language, it means "rumor, rumor, noise". The word also entered the Arabic language [Nadelyaev et al., 1969, p. 196; Fedotov, 1996, p. 304], and not vice versa, as V. G. Egorov believed [1964, p. 283]. Cf. also: avest.suyδ, Chuvash. Sakat; Sogd. zaar, chuvash, dukhar - "to shout"; taj. savob, chuvash, savap - "bliss, gratitude", etc.

N. V. Pigulevskaya believed that "the Hunnic and Turkic writing, which is called Scythian, was a Sogdo-Manichaean or Sogdian letter" [1941, p. 87]. Bishop Kardost, who came from Aran in 537, belonged to an area inhabited by Aryans and probably spoke one of the Iranian dialects. Then it is quite possible that he knew the Sughd script. At the same time, "there are many reasons to assume that the Huns with whom Kardost and Makar dealt were Hunno-Sabirs" [Ibid.]. This hypothesis is also confirmed by the fact that Byzantine historians very often wrote about "Huns called Savirs". The Savir prince Aμ(β) αζoυχης, who bore an Iranian name ,came from their midst (Derfer, 1986, p. 100). Of course, the name of Kuvrat's third son, Asparukh, is also Iranian (cf. asra "horse").

"The Burtas' ethnicity remains a controversial issue: they are considered Finno-Ugric, Turkic, or Iranian" [Konovalova, 2006, p.146]. Reports of Eastern geographers make it possible to exclude Bulgar, Khazar, and Slavic languages from the interpretation of the Burtas ethnonym. The term does not fit into the Arabic graphic system. The most likely language is considered to be Iranian. According to G. E. Afanasyev, the original form was the spelling found in Bakri - furdas. The same ethnonym in the form of furtas is found in the Persian historian Razi. The first part of furt (or burt, skt. putra, skif, furt, oset. fyrt, Persian, pur) means "son", and the second-as-a well-known division of the Alan ethno-linguistic community. "Therefore, the ethnonym' furt-as 'can be quite translated as' son of ass ' "(Afanasyev, 1985, p. 93). This point of view is also supported by the Khudud al-'alem, which states that the Burtases lived to the east of the Volga (Barthold, 1930, p. 30). There is no doubt that the word consists of two parts, and the second part-asy (or yasi) - indicates a connection with the Alans. It is also known that the speech of the Persian-speaking Burtas was different from the languages of the Khazars and Bulgarians. "The news that they are Turks, of course, does not matter, as well as many other ethnographic news of the Arabs "[Ibn-Dast, 1869, p. 78].

In the proto-language of the Permians, there are borrowings from the Middle Iranian language, which is very close to Old Ossetian. For example: Komi emdon-udm. andan , Iran., oset. ndndon "steel" (- Chuvash, yantal/ yantav?); Komi gundyr - "snake, dragon" - Udm. gondyr - "bear" иран iran., oset. (kff)qwyndar - "dragon". V. V. Napolskikh is inclined to date these borrowings to the V-VII centuries [2010, p. 13]. Then we should talk about the southern territories inhabited by Permians and the fact that the ancestors of the Komi and Udmurts may well have had contacts with Western Iranians, like the Savirs in the South Caucasus. Ancient and medieval Shirvan was inhabited by both Bulgars and Savirs who spoke Persian or at least understood the Persian language.

The ethnonym bashkort, interpreted by Turkologists as "chief wolf", apparently had an Iranian basis in the form of bachagurt: pacha-cf. Chuvash, achapacha - "descendant, child, child" + gurt-cf. Chuvash, kert-Iran. "wolf", i.e. "descendants of the wolf".

* * *

As we can see, the basis of the language and culture of the population of the Caucasus before the IX century. it was an Iranian substrate. In addition, the Armenian and Turkic languages were influenced. Direct intensive contacts of the Savirs with the Iranian tribes (except for the Persians, these are the Aorsi, Alans, Massagets, Basils, and Burtases) took place at least from the second to the ninth centuries. In the Caucasus, the Savirs established close relations with the Persian world. During this historical period, they developed common religious views. The exoethnonym itself comes from the Persian savar - "horseman, rider, skilled". Some of the Alans and Savirs who lived in Alvania became subjects of the Romans. Here they lived in close proximity for a long time. And this, of course, affected their ethnic culture.

List of literature

Abaev V. I. Osetinsky yazyk i fol'klor [The Ossetian language and folklore], Moscow; L.: Publishing House of the USSR Academy of Sciences, 1949, vol. 1, 601 p.

Al-Bekri. Izvestiya o slavyany i ikh neizbeyakh [News about the Slavs and their neighbors]. Rosen / / Zap. Imp. Acad. of Sciences. - 1879. - Vol. 32. - pp. 1-64.

Al-Idrisi. Konovalova I. G. Al-Idrisi o stranakh i narodakh Vostochnoi Evropy: text, translation, comment [Al-Idrisi o stranakh i narodakh Vostochnoi Evropy: text, translation, commentary].

Amayakyan S. G. State Religion of the Van Kingdom. Yerevan: Institute of Archeology and Ethnography of the Armenian SSR Academy of Sciences, 1986, 22 p.

page 117
Aslanov M. H. Afghan-Russian dictionary (Pashto). - M.: Sov. encikl., 1966. - 994 p.

Afanasyev G. E. Disappeared peoples: Burtasy / / Nature. - 1985. - N 2. - p. 85-93.

Ashurbeyli S. The State of the Shirvanshahs (VI-XVI centuries). Baku: Elm Publ., 1983, 344 p.

Barthold V. Introduction / / Hudud al - ' alem: The Tumansky Manuscript / introduction. and the decree of V. Bartold. - L.: Publishing House of the USSR Academy of Sciences, 1930. - p. 1-32.

Barthold V. V. Soch. - Moscow: Nauka, 1963. - Vol. II, part 1. - 1024 p.; 1973. - Vol. VIII. - 723 p.

Benzing I. Languages of the Huns, Danube and Volga Bulgarians / / Foreign Turkology, Moscow: Nauka, 1986, issue I., pp. 11-28.

Bikerman E. Khronologiya drevnego mira: Blizhnii Vostoka i antichnost ' [Chronology of the Ancient World: the Middle East and Antiquity].

Bulatov A. B., Dimitriev V. D. Parallels in the beliefs of the ancient Suvars and Chuvash people. Science. - research. Institute of Language, Literature, History and Economics under the Council of Ministers of Chuvash Republic. ASSR. Cheboksary, 1962, Issue XXI, pp. 226-236.

Veresh P. Drevnevengerskaya epokha [The Ancient Hungarian Epoch] / / Acta Ethnographica Hungarica, 1996, vol. 41, pp. 11-40.

The Gates of Zarathustra / introductory article, translated and commented by I. M. Steblin-Kamensky / / VDI. - 2000. - N 2. - pp. 290-300.

The Gates of Zarathustra / translated from the avest., introductory article, comment and adj. by I. M. Steblin-Kamensky. - St. Petersburg: Petersburg, vostokovedenie Publ., 2009, 192 p. (in Russian)

Derfer G. O yazyke hunnov [On the language of the Huns] / / Zarubezhnaya turkologiya, Moscow: Nauka Publ., 1986, issue I., pp. 71-134.

Jafarov Yu. R. The Huns and Azerbaijan. Baku: Elm Publ., 1985, 124 p. (in Russian)

Dionysius of Alexandria (Periaegetes). Description of the ecumene / introductory article, translated and commented by E. V. Ilyushechkina / / VDI. - 2006. - N 2. - pp. 234-251.

Dmitrieva Yu., Adyagashi K. Hungaro-Tschuvaschica: annotated bibliographic index of studies of Hungarian scientists of the XIX-XX centuries. Cheboksary: CHGIGN, 2001. - 239 p.

Dybo A.V. Lingvisticheskie kontakty rannykh tyurkov: Leksicheskiy fond: pratyurkskiy period [Linguistic contacts of early Turks: Lexical fund: pratyurkskiy period], Moscow: Vostochny lit., 2007, 222 p.

Egorov V. G. Etymological dictionary of the Chuvash language. Cheboksary: Chuvash Publishing House, 1964, 355 p.

Yegorov N. I. Will the Abashevites talk?.. (On the etymology of the hydronym Sura and the problem of ethno-linguistic belonging of the creators of the Abashev culture). Acad. of Sciences of the Chuvash Republic. - 2003. - N 4. - P. 93-114.

Yegorov N. I. Uzlovye problemy rannykh etapakh Oguro-Bulgaro-chuvashskogo etnoglottogeneza i sovremennye problemy altaistiki [Nodal problems of the early stages of the Oguro-Bulgaro-Chuvash ethnoglottogenesis and modern problems of Altaistics]. Cheboksary: CHGIGN Publ., 2009, part 1, pp. 29-33.

Zacharias the Rhetorician. Chronicle / / Pigulevskaya N. V. Syriac medieval historiography: Research and translations / comp. E. N. Meshcherskaya. St. Petersburg: Dmitry Bulanin Publ., 2011, pp. 570-597.

Ibn Dast. Izvestiya o khozarakh, burtasakh, bolgarakh, magyarakh, slavyanyakh i russakh Abu-Ali Ahmed bin Omar Ibn-Dast, an unknown Arab writer of the X century, based on the manuscript of the British Museum / ed., translated and commented by D. A. Khvolson. - St. Petersburg: [Tip. Imp. un-ta], 1869. - XIII, 199 p.

Ibn Sa'id al-Maghribi. The book of spreading the earth in length and width / / Konovalova IG. Eastern Europe in the Works of Arab Geographers of the XIII-XIV centuries: Text. Translation. Comment. - Moscow: East. lit., 2009, pp. 19-75.

Ibn Fadlan. Kovalevsky A. P. The book of Ahmed Ibn Fadlan on his journey to the Volga in 921-922. - Kharkiv: Kharkiv, State University, 1956. - pp. 119-148.

Ibn Khordadbeh. Kniga putei i stran [The Book of Paths and Countries], transl., comment., research., pointers and maps by N. M. Velikhanov, Moscow: Nauka Publ., 1986, 527 p., maps.

Yeshu Stilit. Chronicle / / Pigulevskaya N. V. Syriac medieval historiography: Research and translations / comp. E. N. Meshcherskaya. St. Petersburg: Dmitry Bulanin Publ., 2011, pp. 598-648.

Kagankatvatsi M. Istoriya agvan [History of Aghvan]. - St. Petersburg: Imp. AN, 1861. - XV, 376 p.

Kaloev B. A. Osetiny: ist.-etnogr. issledovanie [Ossetians: historical and ethnographic research], Moscow: Nauka Publ., 2009, 472 p.

Konovalova I. G. Al-Idrisi o stranakh i narodakh Vostochnoy Evropy: text, translation, commentary. - Moscow: Vostochny lit., 2006. - 328 p.

Lerkh P. I. [Review] / / Izv. Imp. arkheol. ob-va. - 1861. - Vol. III. - pp. 479-499. - Rec. on the book: Kagankatvatsi M. Istoriya agvan. - St. Petersburg: Imp. AN, 1861. - XV, 376 p.

Likhachev A. F. Household monuments of Great Bulgaria. - St. Petersburg: [Tip. Imp. AN], 1876. - 50 p.

Marr N. Ya. Izbrannye raboty [Selected works]. Publishing house, 1935. - Vol. 5. - XXI, 668 p.

Nadelyaev V. M., Nasilov D. M., Tenishev E. R., Shcherbak A.M. Drevnetyurkskiy slovar ' [Ancient Turkic Dictionary], Moscow: Nauka Publ., 1969, XXXVIII, 676 p.

Napolskikh V. K nachal'nymi etapam etnicheskoi istorii komi [To the initial stages of the Komi ethnic history].

Novoseltsev A. N. Khazar State and its role in the history of Eastern Europe and the Caucasus, Moscow: Nauka Publ., 1990, 263 p.

Pigulevskaya N. V. Syriac source of the sixth century on the peoples of the Caucasus//VDI. - 1939. - N 1. - P. 113-115.

Pigulevskaya P. Syriac sources on the history of the peoples of the USSR. - Moscow; L.: Publishing House of the USSR Academy of Sciences, 1941. - 171 p.

Podosinov A.V. Eastern Europe in the Roman Cartographic Tradition: Texts. Translation. Comments. - M.: Indrik, 2002. - 486 p.

Anonymous Ravenna. Cosmography // Podosinov A.V. Eastern Europe in the Roman Cartographic Tradition: Texts. Translation. Comments, Moscow: Indrik Publ., 2002, pp. 161-286.

Rig Veda: Mandaty V-VIII / podgot ed. by T. Ya. Elizarenkov. Moscow: Nauka Publ., 1995, 745 p.

Salmin A. K. Encyclopedia of traditional rituals and beliefs of the Chuvash people / The Encyclopedia of Chuvash Folk Rites and Beliefs. - Pewiston: Edwin Mellen Press, 2011. - 408 p.

Steblin-Kamensky I. M. Pamir languages and mythologies of ancient Iranians // Ethnic problems of the history of Central Asia in antiquity (II millennium BC), Moscow: Nauka, 1981, pp. 238-241.

Steblin-Kamensky I. M. Etymological dictionary of the Wakhan language. - St. Petersburg: Petersburg, vostokovedenie Publ., 1999, 478 p. (in Russian).

page 118
Fedotov M. R. Etymological dictionary of the Chuvash language. Cheboksary: CHGIGN Publ., 1996, vol. 511 p.

Theophan the Confessor. Chronography: Text in other languages-Greek. Chichurov I. S. Vyzantiiskie istoricheskie sochineniya [Byzantine Historical Works], Moscow: Nauka Publ., 1980, pp. 24-144.

Khorenatsi Movses. Istoriya Armenii [History of Armenia]. and a note by H. Sargsyan. - Yerevan: Hayastan, 1990. - L, 291 p.

Khorensky M. Armenian Geography of the seventh century A.D. / trans. with others-arm., note. and ed. by K. P. Patkanov. - St. Petersburg: [Tip. Imp. AN], 1877. - XXVIII, 84, 26; 2 maps.

Tsagaeva A. Dz. Toponymy of North Ossetia. - Ordzhonikidze: North-Ossetian. Scientific Research Institute of History, Economics, Language and Literature, 1971. - Part 1. - 238 p.

Chernetsov V. N. Ust-poluiskoe vremya v Ob'ye [Ust-poluiskoe vremya v Ob'ye]. MIA. - 1953. - N 35. - pp. 221-241.

Yusupov R. M. Ancient stages of ethnic and racial genesis of the Bashkirs and the origin of the ethnonyms "Bashkort" and "ishtyak". Ufa, 2009, No. 4, pp. 59-61.

Agathiae Myrinaei. Historiarum libri quinque. Iaxopicov. - Bonnae: Impensis Ed. Weberi, 1828. - XXXVII, 420 p.

Ammiaiuis Marcellinus. Romische Geschichte /Latenisch und Deutsch und mit einem kommentar versehen von W. Sey-farth. - B.: Akademie-Verlag, 1970. - T. 3, B. 22 - 25. - 255 S.; 1971. - T 4, B. 26 - 31. - 400 S.

Claudien. Tiuvres. - P.: Les belles letters, 1991. - T. I: Le rapt de Proserpine texte etabli et traduit par J. - L. Charlet. - XC, 195 p.

Czegledy K. A kazar kil-kel eredete // Magyar Nyelv. - 1953. - N49. - P. 175 - 178.

Golden P.B. Studies on the Peoples and Cultures of the Eurasian Steppes. - Bucuresji: Editura Academiei Romane, 2011. - 424 p.

Munkacsi B. Cuwas. kil "Haus" // Keleti Szemle. - Budapest, 1905. - Kot. 6. - Old. 184.

Munkacsi B. Die heidnischen Namen der Wochentage bei den alten Volker des Wolga-Uralgebietes // Korosi Csoma Archiving - Budapest, 1926. - Kot. 2. - Old. 42 - 64.

Nemeth J. Wanderungen des mongolischen Worter nbkilr 'genosse' // Acta Orientalia Academiae scientiarum Hungaricae. - 1953. - T. III, f. 1/2. - S. 1 - 23.

Pline l'Ancient. Histoire Naturelle. - P.: Les Belles Lettres, 1980. - Liv. V, lere partie: 1-46 (L'Afrique du Nord)/texte etabli, traduit et commente par J. Desanges. - 501 p., maps.

Ptolemaei Claudii. Geographia. - Lipsiae: Simptibus et typis Caroli Tauchnitii, 1843. - T. I. - XXIV, 284 p.

Salmin A. The Savirs in the Caucasus //Acta Ethnographica Hungarica. - 2013. - Vol. 58, N 1. - P. 197 - 201.

The article was submitted to the Editorial Board on 29.05.13. The final version was published on 01.06.13.

page 119


© biblio.vn

Permanent link to this publication:

https://biblio.vn/m/articles/view/AN-IRANIAN-CHAPTER-IN-THE-HISTORY-OF-THE-CHUVASH-PEOPLE

Similar publications: LVietnam LWorld Y G


Publisher:

Dep BachContacts and other materials (articles, photo, files etc)

Author's official page at Libmonster: https://biblio.vn/Bach

Find other author's materials at: Libmonster (all the World)GoogleYandex

Permanent link for scientific papers (for citations):

A. K. Salmin, AN IRANIAN CHAPTER IN THE HISTORY OF THE CHUVASH PEOPLE // Hanoi: Vietnam (BIBLIO.VN). Updated: 24.12.2024. URL: https://biblio.vn/m/articles/view/AN-IRANIAN-CHAPTER-IN-THE-HISTORY-OF-THE-CHUVASH-PEOPLE (date of access: 14.02.2025).

Found source (search robot):


Publication author(s) - A. K. Salmin:

A. K. Salmin → other publications, search: Libmonster VietnamLibmonster WorldGoogleYandex

Comments:



Reviews of professional authors
Order by: 
Per page: 
 
  • There are no comments yet
Related topics
Publisher
Dep Bach
Hanoi, Vietnam
72 views rating
24.12.2024 (52 days ago)
0 subscribers
Rating
0 votes
Related Articles
G. S. ESKOV. STRENGTHENING THE POLITICAL FOUNDATION OF THE SOVIET STATE. THE PERIOD OF BUILDING SOCIALISM
16 days ago · From Dep Bach
IMPROVEMENT OF SOVIET DEMOCRACY AT THE STAGE OF DEVELOPED SOCIALISM
20 days ago · From Dep Bach
THE HISTORY OF POLITICAL PARTIES DURING THE FIRST RUSSIAN REVOLUTION IN MODERN SOVIET LITERATURE
21 days ago · From Dep Bach
AUTHOR OF "REVOLUTIONARY RUSSIA"
Catalog: History Bibliology 
25 days ago · From Dep Bach
THE WORKER'S PERSONALITY IN A DEVELOPED SOCIALIST SOCIETY
26 days ago · From Dep Bach
P. P. CHERKASOV. FRANCE AND INDOCHINA. 1945-1975 (THE EVOLUTION OF FRENCH POLITICS IN INDOCHINA)
Catalog: History Bibliology 
26 days ago · From Dep Bach
Yu. P. DEMENTIEV. FRENCH POLICY IN INDOCHINA AND THE FORMATION OF THE INDOCHINA UNION (1858-1907)
Catalog: History Bibliology 
27 days ago · From Dep Bach
THE FIRST STAGE OF IOPRA'S ACTIVITY
Catalog: History 
30 days ago · From Dep Bach
I. Y. TRIFONOV. CLASSES AND THE CLASS STRUGGLE IN THE U.S.S.R. AT THE BEGINNING OF THE NEP. Part I. THE STRUGGLE AGAINST THE ARMED KULAK COUNTER-REVOLUTION. Part II. PREPARATION OF THE ECONOMIC OFFENSIVE AGAINST THE NEW BOURGEOISIE
33 days ago · From Dep Bach
DEVELOPMENT OF A SCIENTIFIC BIOGRAPHY OF V. I. LENIN
Catalog: History 
33 days ago · From Dep Bach

New publications:

Popular with readers:

News from other countries:

BIBLIO.VN - Vietnam Digital Library

Create your author's collection of articles, books, author's works, biographies, photographic documents, files. Save forever your author's legacy in digital form. Click here to register as an author.
Library Partners

AN IRANIAN CHAPTER IN THE HISTORY OF THE CHUVASH PEOPLE
 

Editorial Contacts
Chat for Authors: VN LIVE: We are in social networks:

About · News · For Advertisers

Vietnam Digital Library ® All rights reserved.
2023-2025, BIBLIO.VN is a part of Libmonster, international library network (open map)
Keeping the heritage of Vietnam


LIBMONSTER NETWORK ONE WORLD - ONE LIBRARY

US-Great Britain Sweden Serbia
Russia Belarus Ukraine Kazakhstan Moldova Tajikistan Estonia Russia-2 Belarus-2

Create and store your author's collection at Libmonster: articles, books, studies. Libmonster will spread your heritage all over the world (through a network of affiliates, partner libraries, search engines, social networks). You will be able to share a link to your profile with colleagues, students, readers and other interested parties, in order to acquaint them with your copyright heritage. Once you register, you have more than 100 tools at your disposal to build your own author collection. It's free: it was, it is, and it always will be.

Download app for Android