Kalmyk rituals. Kalmykia and Kalmyks, nature, people, history, traditions

Kalmyks know a legend in which the origin of tea is associated with the name of the religious reformer Tsongkhava (Lama Tsongkhapa). The legend was recorded by the author of the article in 1980 from the informant Ovshin Ernzhen (1 9 1 8-1 988). A version of this legend is available in the collection “Halmg Tuuls” (vol.Z, Elista, 1972, p.6). It says that one day Tsongkhava fell ill and turned to a famous doctor. He prescribed one drink for him, calling it “divine” (deedsin iden), and recommended that Tsongkhawa drink it on an empty stomach for seven days. Having fulfilled the doctor’s instructions, on the seventh day, which coincided with the 25th day of the month of Leopard, lunar calendar, Tsongkhava got rid of his illness. On this occasion, he ordered all believers to light a lamp for the Burkhans (Buddhas) on this day, add one year to their age and prepare a drink that healed him, later called by the Kalmyks “halmg tse” (“jomba”).
Since then, according to legend, Kalmyks began to celebrate the Zul holiday, at which Kalmyk tea became the most revered dish. And in memory of the miraculous healing, they began to perform a daily tea ritual of offering to the deities.
Another legend (Halmg tuuls, vol. 2. Elista, 1968, pp. 222-223) says that tea was known long before our ancestors became familiar with meat dishes; At that time there was a ban on eating meat. And so one lama decided to create plant food that would not be inferior in calorie content to meat dishes. For this purpose, he read a special prayer for thirty days. According to legend, on the thirtieth day, thanks to the lama’s prayerful calls, the miraculous culture sprouted. This is how the Kalmyks developed tea, which became the most revered food. An ordinary Kalmyk day began with it; not a single holiday was complete without tea.
A special attitude towards tea as a “divine drink” (deedsin iden) determined the specifics of the Kalmyk tea ritual. There are many canons associated with the ceremony of preparing and offering Kalmyk tea. We will focus on just a few.
It is considered good luck when a person is lucky enough to have morning tea with someone. On this occasion, the owners of the house say: “Sen kuune amn toast” ( Good man always ends up with hearty food). The hosts specially invite those who enter to take part in morning tea. As a rule, Kalmyks never refuse such an invitation, because morning tea is associated with the successful resolution of begun affairs, which is confirmed folk wisdom: “ϴrun tse uupad iarkhla, kerg kutskh” (If you drink tea in the morning, your deeds will be fulfilled).
Offering stale tea, even in the most cramped circumstances, was considered extremely indecent, so tea was prepared in the presence of the guest. If the hostess made a mistake during the preparation of tea, this was perceived by the guest as disrespect for him.
What rules should a housewife adhere to when preparing and serving Kalmyk tea?
1. Firstly, boiling water (khoosn har usn) without tea leaves was prohibited. Ordinary boiling water was used in exceptional cases: during illness, extreme poverty, etc. To prevent the possibility of this, water was boiled with one of the ingredients of traditional tea (salt, tea leaves, a drop of milk).
2. All movements during the preparation of tea and the ritual of tea offering are made from left to right, in the direction of the sun. The basis of this rule is the solar cult, which is of great importance in the spiritual life of the Kalmyks. It seems that by making circular movements, people hoped that life and all good undertakings would irreversibly move forward according to the laws of dialectics.
3. After the tea is well brewed, it is salted, milk and nutmeg crushed in butter are added to taste. Then the tea is thoroughly stirred using a ladle.
4. The first portion of prepared Kalmyk tea is presented as an offering (deezh) to the Burkhans (Buddhas). Tea is poured into a sacrificial cup, which must always be on the altar. After a certain time, this tea was given to children, mainly boys.
5. It is known that the Kalmyks worshiped the sun, the moon, and revered the earth. For this reason, they regularly performed sacrifice rituals heavenly bodies, earth and had a special attitude towards objects whose shapes resembled objects of worship. For example, among the Kalmyks it was forbidden to step on the threshold of a wagon with a round base, or to keep a bowl with broken edges at home. Dishes intended for guests must comply with the canons of traditional etiquette. A Kalmyk proverb says: “Give the best food to the guest.” Good food must be accompanied by quality utensils. A guest could well refuse tea if it is served in a bowl with broken edges, if the person serving it dips his index finger into the bowl of tea.
6. The person offering tea must hold the bowl with both hands (on the hadak - in special cases) at chest level, thereby demonstrating your respect and cordial affection to the guest. Previously, the offering ritual was performed in a kneeling position, since our ancestors drank tea while sitting on the ground or at a low table.
7. When offering tea, the hierarchy of those present was strictly taken into account: first, tea is served to the oldest person, regardless of whether he is a guest, a relative, or someone else. If the recipient is a clergyman or an important government official, then the ritual of offering tea is performed by the owner of the house.
8. The person receiving the offering must take the bowl with both hands, perform the sprinkling ritual (tsatsl tsatskh) with the ring finger of the right hand, and pronounce a good wish, in which good wishes are addressed to the drink itself, the person serving the tea, and his family. In yoryal, the speaker usually mentions himself.
9. After drinking tea, Kalmyks return the empty dishes to the owner. It is forbidden to turn an empty bowl upside down. This was considered a curse.
The tea ceremony is just one of many Kalmyk rites and rituals. However, it fully reflected the specifics national character Kalmyks, their religious commitment, enviable constancy and devotion to the traditions and customs of their ancestors.
E. Khabunova, Candidate of Philological Sciences
"Shambhala", 1994, No. 1

Kalmyk traditions

Lifestyle of the Kalmyk people has been formed over centuries. It was determined mainly by the labor rhythm of life. The people also had their own moral criteria, their own unwritten code of politeness and cultural behavior of people - folk ethics.
For example, if a young man was rude to an older person, this was considered tantamount to him being rude to his parents.
When two people are talking, and a third person intervenes from the side or eavesdrops on their conversation - it was very indecent. In general, any kind of curiosity was considered indecent: peeping, eavesdropping.

RESPECT FOR ELDERS
Kalmyks have a long-established custom of treating older people, older comrades, and guests with respect. There are instructive Kalmyk sayings on this subject: “Respect your older brother by an arshin, and your younger brother by an inch,” “A man has elders, but a fur coat has a collar.”
These moral rules were followed from generation to generation and were expressed as follows:
- when the elder or the guest was getting ready to travel, the young people prepared him for the journey and saddled the horse;
- When old man entered the house, the young people supported him and opened the door for him;
- before the older or older young man did not enter the tent and did not sit down;
- when the elders were talking, the younger ones did not enter into conversations;
- at weddings, holidays, housewarmings and others special occasions well-wishes were said first by those older in age, and then by the rest;
- the daughter-in-law should not have taken off her headdress and been barefoot in front of her father-in-law;
- the younger ones had to obey the elders, had no right to argue with them, or raise their voices in their presence;
- They gave way to the elderly.
Here it should be noted that pregnant women received special respect from those around them. If a young woman, say a daughter-in-law, was pregnant, then even her father-in-law made way for her, saying: “Come in, dear! You have two souls, two hearts!..”
There was such a thing among our people good custom- Young people should not drink vodka, especially if they are older. At holidays and weddings, vodka, or rather moonshine (araka), was served only to elderly guests; young people were not given it. The boys and girls did without strong drinks: they danced, sang and played various games. Interesting games. If anyone got drunk, it was a shame. Such young man They condemned him for a long time, and he was ashamed of his offense. Therefore, older, experienced people always warned young people: “Vodka destroys everything except your own dishes.” This saying does not lose its instructive meaning even now.

HOUSEWARMING WISHES
Kalmyks often migrated from place to place in search of good pastures. Having settled in a new place, they always arranged a meal for the elderly in order to receive a blessing from them. Old men and women said good wishes - yoryali:
- Live happily in your new place!
- Let your home be like a palace with open doors, so that no one can pass or drive past you, so that you always have guests and so that you always have abundance!
And in our time this custom is observed. When a family moves in new apartment, V new house- first of all, they arrange a treat, invite all loved ones and listen to well-wishes from relatives, friends, and comrades.

CLEANSING BY FIRE
Nomadic Kalmyks went to winter from November to March. With the onset of spring, when the snow began to melt and the steppes were covered with green grass, the Kalmyks left their winter huts for summer pastures.
Before leaving the wintering site, they put the wagons and household belongings on carts and loaded them on camels. Fires were lit in two places. They threw old, unusable things and a handful of salt at them. They themselves drove between these fires and drove away the cattle.
This so-called “Cleansing by fire” was carried out to get rid of pathogenic microbes and all sorts of junk that had accumulated over the long winter days. They prayed to the fire - these cleansing fires, giving the ritual great importance.

MBOU "Secondary School No. 18"

CALM Y TSKIE ABOUT Y TEA AND TRADITIONS

PERFORMED BY: ATHAYEVA VICTORIA ILYINICHNA

STUDENT OF CLASS 7B MBOU "Secondary School No. 18"

HEAD: GALINA ALEKSANDROVNA PURBEEVA

TEACHER OF KALMYK LANGUAGE AND LITERATURE

The way of life of the Kalmyk people has been formed over centuries. It was determined mainly by the labor rhythm of life. The people also had their own moral criteria, their own unwritten code of politeness and cultural behavior of people - folk ethics.

For example, if a young man was rude to an older person, this was considered tantamount to him being rude to his parents.

When two people are talking, and a third person intervenes from the side or eavesdrops on their conversation - it was very indecent. In general, any kind of curiosity was considered indecent: peeping, eavesdropping.

When there is grief or misfortune in any family, and someone who comes to their house makes a fuss or scandal, it is shameful for such a person.

When a person, when meeting, cordially greeted his acquaintance, but he seemed not to notice and passed by - this was considered arrogance and was condemned by everyone.

If a guest turned the cup upside down after drinking tea, it was considered extremely indecent, because characterized him as an ungrateful person and meant that he would not come to visit these people again. Or when a person, having been a guest and spent the night there, in the morning did not bother to say goodbye to the owners and, when leaving, also slammed the door hard - this meant the same thing.

The Kalmyks, like all peoples, had many traditional customs and rituals. Some of them remained almost unchanged, while others became outdated, forgotten and disappeared over time. Many customs came from time immemorial; they also reflected the desire common people to decorate his life, and his moral and aesthetic ideals, and ancient superstitions.

It was customary, for example, that in the morning women opened the chimneys of the tents from left to right; a person, leaving for work or other matters, also walked around the fireplace from left to right; they approached their destination from the left side; when meeting a person, they passed to his left. That is, everything was done in the direction of movement of the source of life - the sun - from left to right.

Many customs were created and spread under the influence of religion. For illiterate Kalmyks, Gelyungs, Bagshis and Lamas were almost saints. They were strongly believed and highly respected. The ministers of religious worship were literate people. The best of them were sent to Tibet and Mongolia to master Buddhist religious science. After studying there for several years, they returned home as the most revered people, with clergy titles and rank.

The dark steppe Kalmyks spoke of them with admiration: “Look, not only in Cherya (the main temple of the Kalmyk clergy), but even in Tibet and Mongolia, they mastered the great religious science!”

People prayed to the Burkhans every day, went to the monastery (khurul) four or five times a year for divine services, made offerings to God - some with money, some with livestock, cleansed themselves of “sins,” and made offerings to earth, water, and fire. And, in any case, they turned to the clergy for instructions and instructions.

DEPARTURE OF THE SOUL

When a person died in the family due to old age, illness, or as a result of an accident, they always invited a lama to send the soul of the deceased to the next world.

The Lama, who arrived to send off the soul of the deceased, laid out a prayer book in front of him, read it aloud and from time to time rang a small bell. Then he made various figures from clay or rye dough prepared for this occasion - a man, a sheep, a cow, a horse and a camel. After reading prayers over them, he blew and spat on each figurine, forcing all members of the deceased’s family to follow him.

After this, the lama asked one of them to throw all these figures to the north side of the wagon. Concluding the ritual, he said:

The soul of the deceased was sent to the right way, will not wander. Then the lama rolled up the prayer book, tied it with a cord, and lightly tapped the prayer book on the head of each person present. At this point he ended the funeral service, for which he was rewarded with money and things. The rich gave animals as gifts.

TAMING THE EVIL TONGUE

When a child in the family fell ill, they first of all turned to Gelyung for help. Gelyung, having examined the child and looked into the prayer book, identified the disease: “An evil tongue darkens, you need to shorten it - and everything will pass.”

Then the priest forced one of the women to twist a thin rope about a meter long from white and black sheep's wool. At one end of the rope he made a loop, which he put around the neck of a sick child. The other end of the rope was held by a man with a sharp knife in his hand.

At the priest's command, he cut the rope into short pieces.

The priest said to the child: “Pray to God and the clergy!”

(The child prayed, nodding his head in agreement.)

The priest, reading the prayer, said:

Free, God, from the envy of people - cut evil tongue! (The man cut off a piece of rope).

Free, God, from the poison of callous people - cut off the evil tongue! (The man cut off a piece of rope).

Free me, God, from illness - cut off the evil tongue! (The man cut off a piece of rope).

Free, God, from the envy of people who say that he is rich - cut off the evil tongue! (The man cut off a piece of rope).

Free, God, from the envy of people who say that he lives on the good of others - cut off his evil tongue! (The man cut off a piece of rope).

Free me, God, from all curses - cut off the evil tongue! (The man cut off a piece of rope).

And this continued until the rope ran out.

Then the priest gave the order to remove the noose from the child’s neck and, together with the previously cut pieces of rope, burn it and bury the ashes at the threshold of the home.

The child’s parents, pleased that the “evil tongue” had been tamed and the child was “freed” from the disease, made an offering to the Gelyung.

RESPECT FOR ELDERS

Kalmyks have a long-established custom of treating older people, older comrades, and guests with respect. There are instructive Kalmyk sayings on this subject: “Respect your older brother by an arshin, and your younger brother by an inch,” “A man has elders, but a fur coat has a collar.”

These moral rules were followed from generation to generation and were expressed as follows:

When the elder or the guest was getting ready to travel, the young people prepared him for the journey and saddled the horse;

When an elderly man entered the house, the young people supported him and opened the door for him;

Previously, an older or elderly young man did not enter the tent and did not sit down;

When the elders were talking, the younger ones did not enter into conversations;

At weddings, holidays, housewarmings and other special occasions, well-wishes were said first by those older in age, and then by the rest;

The daughter-in-law was not supposed to take off her headdress and be barefoot in front of her father-in-law;

The younger ones had to obey the elders, had no right to argue with them, or raise their voices in their presence;

The elderly were given way.

Here it should be noted that pregnant women received special respect from those around them. If a young woman, say a daughter-in-law, was pregnant, then even her father-in-law made way for her, saying: “Come in, dear! You have two souls, two hearts!..”

Our people also had such a good custom - young people should not drink vodka, and especially with older people. At holidays and weddings, vodka, or rather moonshine (araka), was served only to elderly guests; young people were not given it. The boys and girls did without strong drinks: they danced, sang and played various interesting games. If anyone got drunk, it was a shame. Such a young man was condemned for a long time, and he was ashamed of his offense. Therefore, older, experienced people always warned young people: “Vodka destroys everything except your own dishes.” This saying does not lose its instructive meaning even now.

HOUSEWARMING WISHES

Kalmyks often migrated from place to place in search of good pastures. Having settled in a new place, they always arranged a meal for the elderly in order to receive a blessing from them. Old men and women said good wishes - yorels:

Live happily in your new place!

Let your home be like a palace with open doors, so that no one passes or drives past you, so that you always have guests and so that you always have abundance!

And in our time this custom is observed. When a family moves into a new apartment, into a new house, the first thing they do is arrange a meal, invite all loved ones and listen to well-wishes from relatives, friends, and comrades.

HIDING NAILS

Kalmyks had a custom of hiding nails cut from their feet. This was done because there was a belief that cows are very fond of human toenails: by some instinct they find them everywhere and eat them when the Kalmyks wander with their cattle from place to place. The nails in the cow's abomasum are not digested, but, caught on their sharp ends, remain hanging on the walls of the stomach, causing pain to the animal.

The Kalmyks collected toenails cut off with a knife or scissors into a pile and buried them in the ground right in the wagon, compacting them with their heels and saying:

I won’t hand you over to a cow, don’t hand me over to death!

You become a white marble rock, and I will become a gray-haired old man.

When the goat's horns reach the sky and the camel's tail reaches the ground,

I will come to you on horseback and bring lamb as a gift.

Just don’t give me up to death, and I won’t give you up to a cow!

CLEANSING BY FIRE

Nomadic Kalmyks went to winter from November to March. With the onset of spring, when the snow began to melt and the steppes were covered with green grass, the Kalmyks left their winter huts for summer pastures.

Before leaving the wintering site, they put the wagons and household belongings on carts and loaded them on camels. Fires were lit in two places. They threw old, unusable things and a handful of salt at them. They themselves drove between these fires and drove away the cattle.

This so-called “Cleansing by fire” was carried out to get rid of pathogenic microbes and all sorts of junk that had accumulated over the long winter days. They prayed to the fire - these cleansing fires, giving the ritual great importance.

WEDDING

The wedding was, of course, the most striking event in the life of not only the two related families, but also for their loved ones, for the khotons where they lived. Before marrying a girl from someone else's distant home, the groom's parents sent a "scout" there. He had to meet the girl’s parents, find out little by little what the state of their household was, what the authority of this family was in the Khoton.

And most importantly, he, at all costs, had to, when he saw the girl, try to determine her character as a result of his own observations: whether she was rude or polite, gloomy or cheerful, hardworking or lazy.

Such a “scout” had a dry “nut” in his pocket - a kid’s droppings, which he, seizing the moment, quietly placed in a thimble hanging on the lattice perch near the girl’s bed. A few days later, the cunning man would certainly find a reason to visit the same tent again and check whether the girl was using a thimble. If there was nothing in the thimble, it means the girl used it, sewed something, it means she is a craftswoman...

For the first time, the “scout” ends up in the cart of the girl’s parents, as if by accident, they say, he is looking for a horse that has strayed from the herd: “Haven’t you seen it, good people?”

Then such a guest asks to spend the night, and in the morning, waking up at dawn, he pretends to still be asleep and quietly watches the girl.

If she gets up before everyone else and, quickly putting herself in order, runs for water, and then helps her mother milk the cow and do the housework, it means that she is hardworking, and besides, she respects her parents. She will be a good housewife! And if the girl is also polite, knows how to resourcefully and intelligently answer several questions asked to her casually by the “scout,” then we can say that the question of matchmaking has already been resolved. If a girl gets up later than her mother, walks around sleepy and unkempt, yawns and doesn’t put her hands to anything, there can be no question of matchmaking.

Kalmyks, first of all, had significant material expenses associated with a wedding. They prepared for this event very carefully and for quite a long time - preparation sometimes lasted up to a year, or even two years. During this time, both parties discussed who and what would cook for the young family: the groom’s parents prepared the frame of the wagon with all the felt coverings and various accessories for it, the bride’s parents prepared all the necessary furnishings for the house: beds, chests, iron, boxes, all kinds of utensils , carpets, patterned shirdyks, bedding, beautiful braid that encircles the outside of the tent.

When the preparations were completed, the wedding (hyurm) began, consisting of three main ceremonies.

The first ceremony is the first arrival of the groom to the tent of the bride's parents. The parents were informed about it in advance by two young men on horseback who arrived with arak and delicacies for the children.

Both parties prepared diligently for this day: the parents did not send the groom to visit empty-handed - they fried wrestlers, bought sweets and gingerbread, and cooked a lamb carcass. Participants of the trip were notified in advance. They sent the bride's relatives a bar of Kalmyk tea and two nutmegs, as well as a white scarf with silver and copper coins tied in one of its corners (as a sign of unity) and a little kumiss (as a sign of gratitude). Finally, the groom and his friends (at least a dozen men) set off, usually on horseback. They were accompanied by a cart loaded with gifts.

The trip was led by the eldest of the groom's close relatives, who knew the wedding ceremony well, as well as the corresponding proverbs, sayings, jokes, and wedding songs. The whole group stopped before reaching the bride's khoton, and sent a horseman to warn the girl's parents about the approach of the hyurmas. When the messenger returned, the group continued on its way: ahead were two or three riders led by the elder, followed by carts with gifts, followed by horsemen with the groom.

We drove into the hoton in the direction of the sun. They were met by men - the girl's relatives: meticulously checking the presence of all the items required according to wedding ceremony, invited guests to the tent. It should be noted that the absence of any one item required by custom entailed a postponement of the wedding.

On the right side of the wagon, men were seated, headed by the elder, on the left - women, headed by the oldest in age, and old men sat in the place of honor. The young people gathered together with the bride in another tent.

According to custom, those who arrived first inquired about the health and well-being of all family members and relatives of the bride, asked about the household, and talked about the weather. Only after this did the treat begin. Young women filled the elders' pipes, served tea in bowls, and young men served the meat and arrack they had brought. The old people said good wishes: “Let the young people build a tent on a hill, let there be a tether for cattle on a grassy place, and let them live in a green valley without wars, without any disasters!..”

In the evening, the bride's parents, in turn, cooked a lamb carcass, and more than one, and the fun continued: they danced, sang, joked... At the same time, the groom observed the generally accepted rules of decency: he behaved sedately and modestly, and abstained from alcoholic beverages.

After much request and exhortation from the guests, the parents allowed the bride to appear present. She entered, accompanied by two of her friends, looking down and lowering her head, trying not to attract attention to herself. She was greeted standing, and the elder expressed his good wishes to the bride. The guests asked her to serve the elder a bowl of tea, fill his pipe with tobacco, and sing and dance. The bride fulfilled the wishes of the guests, who thanked her profusely and presented her with money, and when she started dancing, coins were thrown at her feet.

Then the most important part of the hyurms began, on which the entire fate of the wedding depended. Everything suddenly came down to how much the elder (Khyurmin Akhlach) knew folklore. When serving him meat, the twenty-fifth vertebra of a ram was placed on the plate. After eating the meat and reaching the vertebra, the elder had to tell all nine legends. If he forgot or got something wrong, shame fell on his khoton. The owner of the house could, because of the simple-haired elder, refuse to give his daughter in marriage or fine the groom’s relatives, obliging him to add a saddled horse in addition to all the agreed upon gifts.

But the eldest came out of the situation with honor, and they handed him a shoulder blade. Now, by the signs of the shoulder blade, he had to determine the character of the owner and also say what kind of winter was coming, whether the sheep camps were spacious, whether the owner had a wide path for the cattle, whether the rogue in his cauldron was rich. If the eldest guessed correctly, he was rewarded and was considered to have found good and wise new relatives for his daughter. So they feasted until dawn.

The feast continued the next day: all the bride's relatives invited guests from the groom's side in turn, treating them to whatever they could. But then the second day expired, and the guests, having said farewell toasts and thanking them for their hospitality, left.

The second ceremony is the second visit. Part women's group The visitors included a woman experienced in such matters and one of the groom’s young daughters-in-law (most often the elder brother’s wife). They brought with them sweets, two carcasses of sheep (boiled and raw), wrestlers, and chintz. In the tent of the bride's parents, the fabrics brought were cut, then the wedding hem, pillowcases, and clothes (emskul) for the bride's parents were sewn there.

The reception of guests took place in the same established order as upon their first arrival. The party, which was held at the end of work, was accompanied by humorous conversations and games. When the guests were going home, they were given all sorts of gifts: beshmets, pieces of fabric, scarves, embroidered pouches and wallets. Wealthy parents presented fur coats as gifts.

The third ceremony was the ceremony of taking the bride away. This day was appointed in advance. The length of stay of the groom's relatives in the bride's parents' home, and the time of day when the bride was supposed to be taken out of her parents' house, and the color of her clothes, and the year of birth of the man who would be the first to touch her with his hand, and the color of the horse on which the girl would be taken away from her were agreed upon in advance. home

The horsemen informed the bride’s parents about all these subtleties, who, returning with an answer, took with them the accessories prepared for the young couple’s wagon.

The groom's parents set up a white tent for the young family, and relatives, friends and acquaintances gave everything they could. Gifts were also prepared for the bride's relatives.

The bride's parents gathered for family council relatives and friends to resolve the issue of preparing a dowry and gifts for the groom’s relatives. The quantity and quality of the dowry depended on financial situation families. It should be noted that usually parents prepared a dowry for their daughter from her early age.

During the pre-wedding preparation period, parties for boys and girls were held in the bride's khoton. At these parties, various dances and ritual songs were performed, of which the Kalmyk people have many. Such parties lasted until the wedding itself, since almost every day the bride was invited in turn by relatives and friends, giving her gifts and treating her friends and relatives. The girl, in turn, gave gifts to her friends: she gave scarves to the girls, and embroidered pouches and wallets to the boys.

On the wedding day in both khotons, everyone without exception - from children to old people - put on their best clothes to participate in the celebration. The best dombrists were invited, for whom horses were sometimes specially sent to neighboring khotons. Everyone went to the wedding - both invited and uninvited, as they say: “Even a skull comes to a wedding.” And everyone who came had to be satisfied with the treat.

And so the guests (at least twenty people, mostly men) went to the bride’s khoton. They carried the agreed amount of meat, araki, and delicacies.

The bride's parents were already ready to receive guests. The celebration was held in the same order as the previous ones. Only this time, the guests arrived during the day, before sunset, and stayed all night, trying not to fall asleep, so as not to oversleep that time at dawn, when the skin patterns on the palm are still barely visible and when it is necessary to take the bride to the groom’s house.

The most dexterous, well-singing, beautifully dancing and smart guys were sent for the bride. And this is because in the bride’s khoton they could at any moment be subjected to all sorts of tests: how they dance, and how they sing, and how they solve all sorts of riddles and puzzles...

In short, there was a two-way competition in the art of intelligent dialogue, dexterity, and memory. The young people on both sides dressed smartly, their horses were also decorated. Naturally, the girls secretly watched the guys.

The fun continued all night, and at dawn the guests tried to quickly take the bride away, which they often did not succeed right away: the bride’s friends and the young guys from her hoton tried to delay them as long as possible, hiding the bride’s things. The guests carried out the dowry, laid it on the cart, and at this time they were showered with blows of whips and tashmaks (scourges) by the women and youth crowded around. Then the one of the men who was supposed to be the first to touch the bride with his hand entered the tent. Those gathered prevented him from doing this, sometimes inflicting quite serious blows. Immediately there was a farewell between mother and daughter. The mother handed her daughter a cup of milk or kumis (chigyan) and, kissing her, bade her farewell with a sad song:

You drink your red tea, childhood dreams - until dawn.

If you get sad by chance, you light a pipe.

Don't bask now - you're not with your mother, daughter:

The land is alien, believe me, as silent as night.

Where there are herds of wild boars, walk quietly.

Never reveal your soul to a stranger!

After some time, the daughter will sing to her mother in response:

The blue-black horse is easily bridled by me.

Like a swallow, I will fly home to you.

Already with a golden mane, odorous like erveng,

The horse is standing, saddled, ready to leave captivity.

Oh, my pacer, fly over the edge of the village!

I grew up riding on your back as a rider.

Bring it to your home hearth, my black one, -

I will fly to my mother like a butterfly in the spring.

There are no nicer hugs in the world than hers!

I started to miss my mother so much...

But the man appointed in advance still touched the girl’s hand, jumped out of the wagon, jumped on the horse and waited, sitting behind the saddle prepared for the bride. After this, the groom’s friends entered the wagon and, overcoming the resistance of those around them, took the bride and seated her in the saddle. They took her outside the khoton, where a saddled horse was prepared and harnessed camels and horse-drawn carts were waiting, and handed the bride over to the groom's relatives, who accompanied her to the new home. Among the accompanying persons there was certainly a young daughter-in-law or a relative of the groom's father.

Having completed this ceremony, representatives of the groom’s side, joyful and satisfied, went home with the bride. They were accompanied by several guys on festively decorated riding horses - representatives from the bride's side. When there were 5-6 kilometers left to the groom’s house, both sides spurred their horses and began to gallop.

The entire Khoton greeted both its own and its guests: both old and young came out in smart clothes. One of the most beautiful girls of the hoton came forward and waved a scarf over her head, in one of the corners of which silver and copper coins were tied. Each of the riders tried to come first and hurried the horse with all his might. Those greeting them continuously encouraged the riders, shouting and hooting. And the one who flew first on his horse snatched the handkerchief from his hands as he galloped beautiful girl- it was a prize for winning a race in honor of the bride.

Then young women and girls from the groom’s side met the bride - they took her off the horse (or cart) and led her along the direction of the sun into a wagon specially set up for the young. Two horsemen were carrying a blue canopy in front of them - tsenkr keshg. The bride's dowry was brought into the tent, the future mistress was brought in and seated behind the canopy, where she was surrounded by girls. Women sat to the right of the door, men to the left, all in order of seniority. The wedding feast began in the groom's khoton.

In the afternoon, rituals were performed to welcome the bride into parents' house husband: the young daughter-in-law’s worship of the hearth of his relatives, burkhans, the golden sun - the source of light and warmth, the spirit of ancestors. The tibia with alchik, placed in front of the girl, symbolized the wish for her to have a son who would play alchik.

And finally, the newlywed bowed to her father and mother, during which the men accompanying the bride threw them pieces of the fat tail garden from full cup. After the ritual bows, the guests accompanying the bride asked if the parents agreed to accept the bride.

As soon as the young woman crossed the threshold of the wagon, the comic ritual of pulling the lamb skin began: the guests pulled one end, out of the wagon, the groom's relatives - the other, inside the wagon. When the skin was torn (not without the help of a knife, of course) into two parts, its outer half was thrown over the tent in the direction of the north, and the half that remained inside the tent was placed on the right side of the tent. Having crossed the threshold of her new home, the young housewife threw a piece of lard and dung into the fire of the hearth. Everyone present wished the young couple happiness, health, heirs, etc.

The young woman was again put behind the canopy with young girls - after all, she was still in girl’s clothes.

After sunset, the youth continued to have fun, moving to another tent. And only the elders remained in the parents’ tent. They continued to feast, there were jokes, folk songs, verbal competitions did not subside, in which everyone tried to show their resourcefulness and wisdom.

Two elderly women were walking towards the bride in the newlyweds' tent. Here they unraveled it girl's braid(from now on she will wear two braids with shiverdyks), worn on a young women's clothing. Then the women brought the groom into the tent. The young people were left alone.

In the morning the bride was invited to her father-in-law's and mother-in-law's tent. Here she made tea and brought the first bowl to her father-in-law. He pronounced good wishes and gave his daughter-in-law a new name, and returned the bowl to her, but with money. The bride's relatives presented the groom's parents with the gifts they had brought.

The wedding feast lasted for several days. When saying goodbye, the groom's parents, in turn, presented gifts to all the guests accompanying the bride, making no exception for anyone. On this wedding ceremony was ending.

WHEN YOU GO ON A JOURNEY, BOW TO THE CORNER

Human life is connected with movement. Every day he goes on the road. Whether it is short or long - it depends on the purpose for which he crosses the threshold of his house. As the Kalmyks say: "Emd kunyas kutsyah kerg tasrdgo bolzhana. Emd byyasndyan bairlkh kergtya. To burn-tolga mend byayakhlya, kerg kutsyad byayadg, kutsyakh kerg byayanya gizh bidyan dya avkhm bish." What does it mean: “A living person never runs out of things to do. And one should only be happy about this, without being annoyed at the fact that they are there. After all, the ability to do something is also an indicator of a person’s health.” And so that your business has complete success, let us remember several old Kalmyk customs associated with a long journey.

Whether you are going on vacation, on a business trip, to woo a bride, or to enroll in a foreign university, wish your loved ones or yourself good luck. And this is how it is done. First of all, it is advisable that an old man(grandfather or grandmother) pronounced good wishes (yoryal):

"Yovzhakh haalgchn olzyatya bolzh,

Kerg - ulchn kutzh,

Mornyann chiknd nar urgazh,

Aim sting ergulzh,

Amuln mend hyarirkhbol!"

That is: “May your journey be happy,

May your deeds be fulfilled

Let the sun shine on your path,

To be calm and healthy

You've returned home."

Then the person setting off on the road must necessarily pray to God - bow three times, accompanying this ritual with the prayer: “May my road be white, and may my deeds come true.” Kalmyk tea is usually brewed before the road. The first cup is poured to God (deezh), then to everyone present at the send-off, who, while accepting a bowl of tea, must present the departing person with a white coin (it is believed that a white coin opens a white road - the road of prosperity). Immediately after drinking tea, you need to drink deezh (tyavsn deezhyan khuradmn). Then remove the ladle (shang) from the pan. If something is cooking on the stove, you cannot leave. You need to put out the fire or wait for the food to cook. And if you wait, be sure to try the prepared food. If a person gives up on this custom and leaves, then something will definitely happen on the road, because he has committed a sin.

Once outside the threshold, a person should not look back, much less return. This Bad sign(things will not come true). Go on the road calmly: don’t fuss, don’t swear (kuunlya tsuugdmn bish), but save good mood(sedkltavar, yarlssm chiryatyagyar) - then the road will be clear, and everything will be fine. Otherwise, the whole road will be “bumpy”. And just before leaving, the person leaving is given a drink or sip of milk (tsagan idyan). This custom is considered special among the Kalmyks, opening the white road. It must be observed when the bride is taken away from her parents' home. Thus, parents wish their daughter happy life(bolad bayas ter).

Next, the person leaving must step over the threshold with his right foot. This also has great importance, because he seems to wish himself a joyful return. When leaving the door of the house, you need to go to the right, even if the road leads to the left. Right side, right leg, the Kalmyks have a special regard for their right hand, so you need to take at least three steps to the right, and then turn where you need to go. They used to walk around their house clockwise, then bow to each corner, and only then set off on the road. This custom was respectfully observed during the time of Jangar in the country of Bumba. The heroes, setting off on their journey, walked around the khan's palace and bowed at each corner, touching their foreheads (yade avad).

And finally, after the person has left, you need to put a sharp object (knife or scissors) on his bed with the tip forward (away from the door), which should lie there until the owner arrives. Our ancestors said that an ownerless bed is attacked by devils, and they are afraid of a sharp object. For three days in a row after a person leaves, you cannot take out the trash. This is explained as follows: the happiness of the departed family member is thrown away along with the garbage (hogta hamdan gertyas ter yovsn kuunya kishgn haigj oddg). If you don’t take out the trash, then the happiness of the person who has left ends up in the house (kemr ashlgo byayakhlya, ter kuunya kishgn gertny byyakhmn bolzhana).

Previously, when Kalmyks lived in tents, they carried water in buckets from rivers and wells. The slops were taken out of the wagons and poured out in all directions. And here it was necessary to know in which direction to throw the water out of the bucket. If a person from the family moved to the west, then dirty water it must be poured towards the east, that is, in the opposite direction. At the same time, you need to know the following: you cannot pour or splash out liquid after someone who has left, because, they say, he will not come back. And the one who left home on business must throw a white coin on the land where he arrived and say the following words: “En mini irj buusn gazr nand ach-tusan kurgthya, sansn sanam kutstya!” Which means: “May this land give me strength and success, may my plans come true.” And then your path will be kind and bright.

Kalmyks the only people in the European part of Russia, speaking one of the Mongolian languages. They live in the Republic of Kalmykia and neighboring regions, their number is about 200 thousand people. The ancestors of the Kalmyks are Western Mongols. Until the end of the 16th century. they lived in the steppes Central Asia, raised livestock, roamed with the livestock in search of good pastures. IN early XVII V. Kalmyks turned to the Russian Tsar with a request to allow them to settle in Russia and received possession of lands in the lower reaches of the Volga. Kalmyks are excellent horsemen and warriors.

New Year's lights

Zula is a New Year's holiday. It was usually celebrated at the end of December, on the winter solstice (December 22), from which the day became longer. It's basically ancient folk holiday, but since the Kalmyks have been professing Buddhism for six centuries, it was also celebrated in Buddhist temples. “Zula” is translated from Kalmyk as “lamp”, “lamp”, “fire”. On this day, fires were lit.

The stronger the fire, the better: it was believed that this would return it to the sun magical power and that from this day on it will warm better and stronger. And in the temples these days they also burned lamps and, by the way the fire burned, they guessed whether it would be successful. next year. And then they walked around the temple around the sun, holding sacred books and icons with images of Buddhist deities in their hands, and left their gifts - dairy products and sweets - on the sacrificial table taken from the temple into the courtyard.

Spring has come - celebrate Tsagan cap

Tsagan cap is the first month of spring. From the Kalmyk language the name of the holiday is translated as White Month. Everyone congratulates each other on the end of the cold and hungry winter and the onset of spring. At this time, they are preparing to migrate to spring pastures after the livestock have given birth. It was celebrated on the first spring full moon in every nomadic tent, in every house. The younger ones visited the elders and treated each other to food. The congratulatory person stood on his right knee and touched his forehead with folded palms. The main event of the holiday was waiting for the dawn. In the XVIII-XIX centuries. everyone waiting for the dawn gathered in the courtyard of the Buddhist temple and, with the first rays of the sun, performed a common prayer, made a sacrifice - meat and dairy products, and then walked around the temple clockwise. The holiday combines folk and Buddhist features.

Festival of the unity of land and water (Uryus)

The main holiday of summer was celebrated on the day of the full moon of the first summer month. folk calendar. It was a holiday of great sacrifice to the spirits of earth and water in order to beg them for good grass in the pastures, so that the cattle could feed themselves in abundance, and then have healthy, numerous offspring. If all this is provided, then the families of pastoralists will live richly, there will be a lot of food, children will grow up healthy, which means there will be a lot of weddings and fun. To accomplish this important task They performed the following rituals: they gathered all the available livestock near their owner’s tent, and he sprinkled milk and the first kumis of the beginning of summer on their heads.

Dzhangar and Dzhangariada

In 1990, Kalmykia celebrated the 550th anniversary of the creation of the heroic epic “Dzhangar”. Her main character- Dzhangar, a fighter for the freedom and independence of his compatriots, defeating, together with his friends the heroes, all the enemies of his people. He is looking for the country of universal happiness and prosperity Bumba - a place where there are no wars and everyone is happy - and finds it for his subjects. The anniversary of the epic was celebrated as a holiday that included a theatrical performance based on the epic's plots and sports competitions in national sports at the stadium. The holiday was called Dzhangariada. Since then, Kalmykia has celebrated it annually. Its day is the second Sunday of September.

How Kalmyk youth respect their elders

Old age and its inherent wisdom have always been respected by the Kalmyk people. Over the centuries, a set of moral rules has been formed, in which the attitude of the younger to the elder was one of the main ones. These rules were passed down orally from father to son, from son to grandchildren, and when they grew up, they taught their children. Here are some of these rules. If in a wagon, and now - in modern house an elderly person enters, young people are obliged to support him on both sides under the right and left hand and open the door for him.

If one of the elders in the family was getting ready to travel, the young men should help him pack his things in a travel bag, saddle the horse, and help him sit on the horse. When older people are talking, younger people should not interrupt them. And during a feast on the occasion of a wedding or any other occasion, drinking wine, vodka and other strong drinks in the presence of adult youth was not allowed at all.

Tulip Festival

Where? In Holland? No, in Kalmykia! This is the youngest Kalmyk holiday. It was invented by Kirsan Ilyumzhinov shortly after he was elected the first president of the republic in 1993. However, it was not so difficult to come up with it. Why? Yes, because in April all of Kalmykia is covered with a multi-colored carpet of tulips - white, red, yellow, yellow-red and some other variegated ones, the color of which is even difficult to determine. It is celebrated on the second Sunday of April. The earth is still black, the snow has recently melted, there is still almost no greenery anywhere, and only the heads of small steppe tulips peek out everywhere. On this day, young people and schoolchildren walk everywhere. In all concert halls There are performances of dance ensembles. The most popular and beloved ensemble “Tulip” has existed for several decades. It was he who traveled all over the world and revealed to everyone the beauty of Kalmyk dance.

Kalmyks are the inhabitants of the European part of our vast homeland. They speak Mongolian. This article is devoted to what bright traditions are inherent in the people.

New Year in Kalmykia

New Year in Kalmykia is called Zula. It was customary to celebrate it in last days December (December 22 on the day of the solstice). This is a national holiday, the oldest. But given the fact that Kalmyks are Buddhists, the celebration took place in Buddhist temples. In the Kalmyk language, zula means lamp, fire. On New Year's Day it was customary to light a fire. At the same time, the fire had to be as large as possible. It was believed that this fire returns all its power to the sun, which means that the sun will warm even warmer. As for temples, it was customary to light lamps here on this day. People read their future by the manner of fire. After this, it was necessary to walk around the temple in the direction of the sun, holding a sacred object in one’s hands - an icon with Buddhist deities, books and others. And we also had to remember to leave gifts (sweet foods, dairy products) on the sacrificial table.

Tsagan cap

Tsagan sar means the first month of spring. If you translate this phrase from Kalmyk, it means “white month”. At this time, it is customary to congratulate everyone on the end of cold weather and winter, and also on the fact that spring has come. This time is also known for preparing for migration after the end of the livestock's offspring. The holiday is celebrated on the first full moon of spring. This holiday was celebrated in every home. Everyone visited each other and treated them to food. The person who came to congratulate him on the holiday had to get down on one knee and press his palms to his forehead. The biggest expectation of this holiday is the dawn. Several centuries ago it was customary to gather in the courtyard of the temple, and after the appearance of the first sun rays, there was a general prayer. After all the actions, they walked around the temple clockwise.

Are there any offerings of gifts this holiday?

Yes, as in the previous case, there were gifts (sacrifices) involved. Dairy products and meat were brought as gifts. By the way, they walked around the temple after the sacrifice was made.

Festival of the unity of land and water (Uryus)

Uryus - main holiday summer. It was celebrated on the first summer full moon. On this day, it was customary to make a sacrifice to the spirits so that they would give usable grass in the pastures for excellent feeding of livestock, and also so that the livestock would be fruitful and multiply well. If the cattle are healthy and multiply, then the pastoralists will live richly with an abundance of food, their children will be healthy and there will be no need for anything. To ensure that the Kalmyk people had all this, on this holiday it was customary to gather all the available livestock near the house and sprinkle the heads of the cattle with milk and kumis.

Dzhangar and Dzhangariada

In 1990, there was the 550th anniversary of the creation of the epic Dzhangar. The hero personifies a true fighter for freedom and independence, who bestows these benefits on the people together with his friends. In honor of the anniversary of the epic, they decided to coincide with a holiday.

Advice

If you want to attend some Kalmyk folk festival, we recommend that you go here on the second Sunday of September. On this day, the celebration of Dzhangairiyad takes place - a sports competition created in honor of the epic Dzhangar. On this day, colorful festivities, sports competitions, and theatrical performances take place.

Kalmykia is famous for its tulip fields. In April, all of Kalmykia is illuminated with the bright beauty of tulips of all kinds of colors. And the tulip holiday falls on the second Sunday of April. In Kalmykia, both old and young walk on this day.

Conclusion:

Kalmykia is a unique country that will not leave anyone indifferent. The traditions and customs of Kalmykia are vibrant festivals, festivities, and amazing stories.