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Bashkir folk art to read legends and traditions. Legends about the Bashkir shikhans. How the world was created

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Test

on the history of culture of Bashkortostan

on the topic: Bashkir legends and traditions

Completed by: Biktagirova E.R.

TRADITIONS AND LEGENDS

In addition to legends and legends, there are stories that differ significantly in content, in the nature of the information they communicate from legends and other narratives. Folklore works were recorded in different regions of the Bashkir ASSR and in the Bashkir villages of the Orenburg, Chelyabinsk, Sverdlovsk, Perm, Kurgan, Kuibyshev, Saratov regions, and the Tatar ASSR. The distribution of some plots in different versions is taken into account; in some cases, typical options are given. The vast majority of the texts are translations from recordings in the Bashkir language, but along with them there are also texts written from Bashkir and Russian storytellers in Russian.

In legends and legends, the central place is occupied by the narration of the events and people of the ancient past, called in the Bashkir language rivayats and denoted in the folk environment of their existence by the term tarikh - history. The past is comprehended and reinterpreted in rivayats - stories influenced by the era of their origin and subsequent traditional oral existence as a folk memory preserved by several generations. The attitude towards truthful works of the past is expressed by such traditional narrative techniques as the narrator's emphasis on the truth of a given “story”, which took place in “time immemorial” or at a certain time, in a precisely designated place (for example, “in the village of Salavat”) and associated with the destinies of those who really existed people whose names are known (Sibay, Ismail and Daut, and so on). At the same time, the circumstances of the place and time of the action are detailed, for example: "On the right bank of the Agidel, between Muynaktash and Azantash, there is a huge rock, similar to a chest ..." ("A stone chest on which Islamgul played the kurai"), or "about one verst from Muynaktash, on the right bank of the Agidel, one stone is visible. Its flat top is covered with yellow-red moss, that's why this stone was called yellow-headed ("Sarybashtash").

Most of the legends are local in nature. Folk stories about the origin of this or that tribe, clan are most common in their places of residence, especially for the tribal divisions - aimaks, ara, tuba ("Ara Biresbashi", "Ara shaitanov"). Legends about the famous historical hero Salavat Yulaev are common in various regions, but most of all - in his homeland in the Salavat region of Bashkortostan.

Structurally, they are diverse. When they tell about an incident from everyday life, the narrator usually seeks to convey the "story" exactly as he heard himself, - recalls during a conversation about one or another of her conversational situations, cites facts from his own life experience.

Among the Bashkir legends-rivayats, plot narrations prevail - fabula. Depending on their vital content, they can be one-episode ("Salavat and Karasakal", "Ablaskin - yaumbai") or consist of several episodes ("Murzagul", "Kanifa's Road", "Salavat and Baltas", etc.). Old people who have seen a lot in life - aksakals, telling a story, tend to bring their own speculation into it. A typical example of this is the legend “Burzyane at the time of the khan”. A detailed story about the Burzyan and Kypsak tribes; fantastic information about the miraculous birth of Genghis Khan, who came to their lands in war, the relationship of the Mongol Khan with the local population, the authorities (turya), distribution of tamgas to biy; information about the adoption of Islam by the Bashkirs and other Turkic-speaking peoples; toponymic and ethnonymic explanations - all this organically coexists in one text, without destroying the foundations of the genre. The subject matter of the legend depends both on the creative individuality of the narrator and on the object of the image. Heroic events in historical legends and dramatic situations in social and everyday life set the narrator and listeners in a “high mood”. There are a number of traditionally developed plots with a pronounced artistic function ("Mountain slope of Turat", "Bendebike and Erense-sesen", etc.)

The heroes and heroines of the legends are people who played a role in significant historical events (Salavat Yulaev, Kinzya Arslanov, Emelyan Pugachev, Karasakal, Akai), and people who gained historical fame for their deeds in limited regions (for example, fugitives), and people who distinguished themselves by their dramatic everyday life (for example, kidnapped or forcibly married girls, humiliated daughters-in-law), unseemly tricks, immoral behavior in everyday life. The peculiarities of the disclosure of the image, its artistic pathos - heroic, dramatic, sentimental, satirical - are determined by the characters of the hero or heroine, the folklore tradition of their depiction, personal relationships, talent, and skill of the storyteller. In some cases, the narrator most often depicts actions that reveal the appearance of a person (Salavat Batyr, Karanai Batyr and His Companions, Gilmiyanza), in others, only their names and deeds are mentioned (Governor General Perovsky, Catherine II ). The external features of the characters are usually drawn sparingly, defined by constant epithets: "very strong, very brave" ("The Adventures of Aisuak"); “On the banks of the Sakmar there lived, they say, a hefty batyr named Bayazetdin, a skillful singer, eloquent like sesen” (Bayas); “Ancient Irendyk had a woman named Uzaman. She was a beauty ”(“ Uzaman-apai ”); “This woman was very hard-working and efficient, with a handsome face” (“Altynsy”). There are also such legends in which the appearance of the character is conveyed in the spirit of oriental romantic poetry.

“... The girl was so beautiful that, they say, when she descended to the bank of Aya, the water stopped running, dying away from her beauty. Everyone who lived on the banks of the Aya was proud of her beauty. Kyunhylu and she was an expert in singing. Her voice amazed the audience. As soon as she began to sing, the nightingales fell silent, the winds died down, the roar of animals was not heard. They say that when the guys saw her, they froze in place ”(“ Kyunhylu ”).

In close genre contact with legend is a legend - an oral story about the long past, the driving spring of which is the supernatural. Often, wonderful motives and images, for example, in legends about the origin of heavenly bodies, earth, animals, plants, about the emergence of a tribe and clans, clan divisions, about saints have ancient mythological roots. The characters of the legends - people, animals - are subject to all kinds of transformations, the effects of magical powers: a girl turns into a cuckoo, a person turns into a bear, and so on. There are also images of spirits - masters of nature, spirit-patrons of the animal world, characters of Muslim mythology, angels, prophets, the Almighty himself - in Bashkir legends.

The generality of functions, as well as the absence of strictly canonized genre forms, create the preconditions for the formation of mixed types of epic narration: tradition - legends (for example, "Yuryak-tau" - "Heart-Mountain"). In the course of a long oral existence, legends created on the basis of actual phenomena lost some, and sometimes very many, specific realities and were supplemented with fictional legendary motives. This is the reason for the emergence of a mixed genre form. Narratives that combine elements of legend and legend are often dominated by artistic function.

Fairy tales-legends also belong to mixed genre forms ("Why the geese became variegated", "Sanai-Sary and Shaitan-Sary").

In Bashkir oral poetry, there are works that are called the stories of songs (yyr tarikh). Their plot and compositional structure, as a rule, is based on the organic connection of the song text and tradition, less often a legend. The dramatic, tense moments of the plot are conveyed in poetic song form, performed vocal, and the further escalation of events, details concerning the personality of the character, his actions, - in prosaic text. In many cases, works of this type cease to be just a story-song, but represent a complete story from folk life ("Buranbai", "Biish", "Tashtugay" and others), therefore it is advisable to call this kind of narration legends-songs or legends-songs. In this regard, it is appropriate to recall the judgment of V.S.Yumatov that Bashkir historical songs are the same legends, only dressed in a poetic form. In legends (legends), there are more pennies than in any other oral works, the informative and aesthetic principles are inseparable. At the same time, the emotional mood is created mainly by the song text. In most plots, the song is the most stable component and organizing core of the plot.

Oral stories about the recent past and about modern life, which are conducted mainly on behalf of the narrator - a witness to the events - is a transitional stage to legends, which, however, should be considered in the general system of non-fabulous prose.

A recollection story goes through the process of folklorization only if it conveys, at a certain artistic level, a socially significant event or a curious everyday adventure that arouses public interest. In Soviet times, recollections of the Civil and Great Patriotic War, its heroes and builders of a new socialist life were especially widespread. Bashkir legend legend

All types of non-fabulous Bashkir prose constitute a relatively integral multifunctional genre system that interacts with other genres of folklore.

CLASSIFICATION OF LEGENDS AND LEGENDS

The works of Bashkir non-fairy-tale prose are of interest both in cognitive and aesthetic terms. Their connection with reality is manifested in historicism and ideological orientation.

The worldview stratum of Bashkir legends is represented by mythological subjects: cosmogonic, etiological, and partly toponymic.

Cosmogonic.

The basis of cosmogonic legends are stories about heavenly bodies. They retained the features of very ancient mythological ideas about their connection with animals and people of terrestrial origin. So, for example, according to legends, spots on the Moon are roe deer and a wolf, always chasing each other; constellation Ursa Major - seven beautiful girls who, at the sight of the king of devas, in fright jumped to the top of the mountain and ended up in Heaven.

Many Turkic-Mongolian peoples have similar ideas.

At the same time, these motives in a peculiar way reflected the views of the pastoralists, including the Bashkir.

For cosmogonic legends, an anthropomorphic interpretation of the images of heavenly bodies is also common ("The month and the girl")

The Bashkirs have repeatedly recorded fragments of cosmogonic legends that the earth is supported by a huge bull and a large pike, and that the movements of this bull cause an earthquake. Other Turkic-speaking peoples have similar legends ("Bull in the ground").

The emergence of such legends was due to the ancient figurative thinking associated with the labor activity of people of the era of the tribal system.

Toponymic.

Toponymic traditions and legends of various types occupy a significant place in the folk non-fairytale prose that exists today. These include, for example, a legend recorded in the village of Turat (Ilyasovo) of the Khaibullinsky District in 1967 that the name of the slope Turat (in Russian translation - a chestnut horse) came from the fact that a wonderful tulpar - a winged horse ("Mountain slope Turat "), as well as the legend" Karidel ", recorded in the village of Kullarvo, Nurimanov district in 1939, that the Karidel spring came out of the ground in time immemorial, when a mighty winged horse hit the ground with his hoof.

The ancient folk belief in the existence of zoomorphic host spirits of mountains and lakes is associated with the emergence of the legend about the host spirits in the guise of a drake, a duck that lived on the mountain lake "Yugomash-mountains", and the legend about the mistress of the lake.

In toponymic legends, as in cosmogonic legends, nature is poetically animated. Rivers talk, argue, get angry, jealous ("Agidel and Yaik", "Agidel and Karidel", "Kalym", "Bolshoy and Maly Inzer").

The origin of the mountains in Bashkir legends is often associated with mythological stories about the wonderful giants - the Alps ("Two sandy mountains Alpa", "Alp-batyr", "Alpamysh").

Etiological.

There are few etiological legends about the origin of plants, animals and birds. Among them there are very archaic ones associated with mythical ideas about werewolves. Such is, for example, the legend "Where the Bears Come From", according to which the first bear is a man.

In terms of mythological content, the Bashkir legend is consonant with the legends of many peoples.

Mythical ideas about the possibility of transforming a person into an animal or a bird form the basis of the Bashkir legends about the cuckoo.

The ancient ideas about the possibility of enchanting a person into a flower form the basis of the lyrical Bashkir legend "Snowdrop".

Archaic origin and plot originality are distinguished by Bashkir legends about birds - the wonderful patrons of people. Back in the 10th century, the content of the Bashkir legend about cranes was recorded, versions of which are still in existence ("Crane Song").

No less interesting with archaic motives is the legend "Voronenok", which is related to the cult of crows and other birds, widespread among the Bashkirs. The ritual kargatuy was associated with this cult.

Legends.

Ancient legends are peculiar, which tell about the origin of tribes, clans and their names, as well as about the historical and cultural ties of the Bashkirs with other peoples.

The most ancient ideological layer is formed by legends about the ancestors. The wonderful ancestors of the Bashkir tribes and clans are: Wolf ("The offspring of wolves"), Bear ("From the Bear"), Horse ("Human Tarpan"), Swan ("Yurmata Tribe") and demonological creatures - devil ("Family of Shaitans") , Shurale - a goblin ("The Shurale breed").

The actual historical legends of the Bashkirs reflect real events of social significance in the popular understanding. They can be divided into two main thematic groups: the legends about the struggle against external enemies and the legends about the struggle for social freedom.

In some historical legends, representatives of the Bashkir nobility are condemned. Who, having received the khan's letters of ownership of the land, supported the policy of the Golden Horde khans.

Basically, the legends about the raids of the Kalmyks and the oppression of the Tatars ("Takagashka", "Umbet-batyr") are historical.

Folk wisdom is reflected in the legends about the voluntary annexation of Bashkiria to the Russian state.

Oral narratives about the Patriotic War of 1812 adjoin traditional historical legends about the struggle against an external enemy. The patriotic upsurge that gripped the masses of the Bashkirs was very vividly reflected in the legends of this group. These legends are imbued with lofty heroic pathos. ("The Second Army", "Kakhym-Turya", "Bashkirs in the War with the French")

There are many historical legends about the struggle of the Bashkir people for national and social liberation. The voluntary entry of Bashkiria into Russia was a deeply progressive phenomenon. But fraud, deceit, bribery, violence were typical phenomena in the activities of businessmen-dealers, and the motive for selling land "with a bull's skin" in a peculiar artistic form perfectly conveys the historical reality ("How the boyar bought land", "Utyagan"). In the legends of this type, a complex psychological situation is quite clearly shown - the plight of the deceived Bashkirs, their confusion, insecurity.

Of the traditional stories about the plundering of Bashkir lands, the legend about the death of a greedy merchant who tried to run from sunrise to sunset as much as possible the space of the earth in order to seize it ("Sale of Land") is of particular interest.

There are numerous legends telling about the struggle of the Bashkirs against the plundering of their lands by breeders and landowners, against the colonial policy of tsarism. Legends about the Bashkir uprisings of the 17-18 centuries occupy a prominent place among such stories. Due to the remoteness of the events, many plots have lost their specific realities and are filled with legendary motives ("Akai-batyr" - the leader of the uprising of 1735-1740).

The cycle of legends of the Bashkir revolt of 1755 against Bragin, who arrived in southeastern Bashkiria from St. Petersburg as the head of a mining and exploration party, is remarkable. In artistic form, folk legends have brought to us the atrocities of Bragin on the Bashkir land. Many events reflected in the legends are historically accurate, confirmed by written sources.

The legends about the Peasant War of 1773-1775 are historically accurate for their main motives. They talk about unbearable feudal and national oppression; they express the unshakable desire of the people for freedom, their determination to save their native land from violent plunder ("Salavat-batyr", "Salavat's speech"). The legends contain reliable historical information about the participation of the masses in the insurrectionary movement led by Salavat Yulaev ("Salavat and Baltas"). Legends about the Peasant War are devoid of creative speculation. It is significantly manifested in the depiction of the heroic deeds of Salavat, endowed with the features of an epic hero. Legends about the peasant war are an important source of knowledge of the past.

Fugitives-robbers are portrayed as noble social avengers in such legends and songs as "Ishmurza", "Yurke-Yunys", "Biish" and many others. Such legends-songs make up a special cycle. The common motive for most of their stories is robbing the rich and helping the poor.

There are numerous legends that tell about the events associated with the old way of life and customs of the Bashkirs. The characters of the heroes are manifested here in dramatic circumstances conditioned by feudal-patriarchy relations ("Tashtugay").

The legends of the legend "Kyunhylu" and "Yuryak-tau" are imbued with humanistic dramatic pathos.

In a number of legends, the images of heroic freedom-loving women are poeticized, their moral purity, loyalty in love, decisiveness of actions, the beauty of not only their external, but also their internal appearance are emphasized.

The legends "Uzaman-apai", "Auazbika", "Mahuba" tell the story of brave women who are fighting with inspiration for their happiness.

The legend "Gaysha" lyrically reveals the image of an unfortunate woman who, in her youth, found herself in a foreign land, gave birth and raised children there, but for many years longed for her homeland and at the end of her life decided to flee to her native land.

Among the remarkably vivid legends and legends, a significant group is represented by stories about the ancient everyday customs, customs, festivals of the Bashkirs ("Zulkhiza", "Uralbai", "Iniekai and Yuldykai", "Alasabyr", "Kinyabay").

ETHNONYM "BASHKORT"

The very name of the Bashkir people is Bashkort. Kazakhs call Bashkirs istek, istek. Russians, through them many other peoples, are called Bashkirs. In science, there are more than thirty versions of the origin of the ethnonym "Bashkort". The most common are the following:

1. The ethnonym "Bashkort" consists of the common Türkic bash (head, main) and the Türkic-Oguz kort (wolf) and is associated with the ancient beliefs of the Bashkirs. If we consider that the Bashkirs have legends about the wolf-savior, the wolf-guide, the wolf-progenitor, then, undoubtedly, the wolf was one of the totems of the Bashkirs.

2. According to another version, the word "bashkort" is also divided into bash (head, chief) and court (bee). To prove this version, scientists use data on the history and ethnography of the Bashkirs. According to written sources, the Bashkirs have long been engaged in beekeeping, then beekeeping.

3. According to the third hypothesis, the ethnonym is divided into bash (head, chief), kor (circle, root, tribe, community of people) and the plural affix -t.

4. Noteworthy is the version linking the ethnonym with the anthroponym Bashkort. Written sources record the Polovtsian Khan Bashkord, Bashgird - one of the highest ranks of the Khazars, the Egyptian Mamluk Bashgird, etc. In addition, the name Bashkurt is still found among Uzbeks, Turkmens, and Turks. Therefore, it is possible that the word "Bashkort" is associated with the name of some khan, biy, who united the Bashkir tribes.

TRADITIONS AND LEGENDS ABOUT THE ORIGIN OF BASHKIR

In ancient times, our ancestors roamed from one area to another. They had large herds of horses. They also hunted. Once they migrated far away in search of better pastures. They walked for a long time, went a great way and stumbled upon a wolf pack. The wolf leader separated from the pack, stood in front of the nomadic caravan and led him on. Our ancestors followed the wolf for a long time, "until they reached a fertile land, abundant rich meadows, pastures and forests teeming with animals. And the dazzling sparkling wondrous mountains here reached the clouds. Having reached them, the leader stopped. After consulting among themselves, the aksakals decided: “We will not find a land more beautiful than this one. There is no such thing in the whole wide world. Let us stop here and make it our camp ”. And they began to live on this land, the beauty and wealth of which is unmatched. They put up yurts, began to hunt, raise livestock.

Since then, our ancestors began to be called "Bashkorttar", that is, people who came for the main wolf. Previously, the wolf was called "court". Bashkort means head wolf ”. This is where the word "Bashkort" - "Bashkir" came from.

Bashkir tribes came from the Black Sea region. There, in the village of Garbala, there were four brothers. They lived together and were clairvoyants. Once a man appeared to the eldest of the brothers in a dream and said: Get out of here. Travel northeast. You will find the best share there. In the morning, the older brother told the younger ones about the dream. "Where is this best share, where to go?" - they asked with bewilderment.

Nobody knew. At night, the older brother had a dream again. The same man again says to him: “Leave these places, drive away your cattle from here. As soon as you start off, a wolf will come across you. He will not touch either you or your cattle - he will go his own way. You follow him. When it stops, you stop too. " The next day, the brothers and their families hit the road. Before they had time to look back, a wolf was running towards them. They followed him. We walked for a long time to the northeast, and when we reached the places where the Kugarchinsky region of Bashkiria is now located, the wolf stopped. The four brothers who followed him also stopped. They chose land for themselves in four places and settled there. The brothers had three sons, they also chose the land for themselves. So they became the owners of seven plots of land - the sevenyears. Semirodtsy was nicknamed Bashkirs, since their leader was the wolf-leader - Bashkort.

A long time ago, an old man and an old woman from the Kypsak family lived in these places, rich in forests and mountains. In those days, peace and tranquility reigned on earth. On the boundless expanses of the steppes, eared cross-eyed hares frolicked, deer and wild tarpan horses grazed in schools. There were many beavers and fish in rivers and lakes. And in the mountains beauties of roe deer, sedate bears, white-tailed falcons found a refuge for themselves. The old man and the old woman lived, did not grieve: they drank kumis, raised bees, and hunted. How much time has passed, how many time has passed - their son was born. The old people lived only for them: they took care of the baby, gave them fish oil, wrapped them in a bearskin. The boy grew up agile, nimble, and soon the bearskin became small for him - he grew up and matured. When his father and mother died, he went aimlessly. Once in the mountains, an eget met a beautiful girl, and they began to live together. They had a son. When he grew up, he got married. Children appeared in his family. The genus grew and multiplied. The years passed. This clan branch gradually branched out - a tribe of "Bashkorts" was formed. The word "Bashkort" comes from bash "(head) and" kop "(clan) - it means" main clan ".

CONCLUSION

So, legends, legends and other oral stories, traditional and modern, are closely connected with folk life, with its history, beliefs, worldview. They peculiarly deposited various stages of the historical development of the people and their social self-awareness.

BIBLIOGRAPHY

1. Kovalevsky A. P. Book of Akhmed Ibn-Fadlan about his journey to the Volga in 921-922. Kharkov, 1956, p. 130-131.

2. Bashkir shezhere / comp., Translation, introduction and commentary. R.G. Kuzeeva. Ufa, 1960.

3. Lossievsky MV The past of Bashkiria according to legends, traditions and chronicles // Reference book of the Ufa province. Ufa, 1883, dep. 5, p. 368-385.

4. Khusainov Gaisa. Shezhere - historical and literary monuments // Epoch. Literature. Writer. Ufa, 1978.p. 80-90

5. Khusainov Gaisa. Shezhere and the book // Literature. Folklore. Literary heritage. Book. 1. Ufa: BSU. 1975, p. 177-192.

6. Tatishchev VN Russian History. T. 4, 1964, p. 66, v. 7, 1968, p. 402.

7. Rychkov PI Topography of the Orenburg province. T. 1. Orenburg. 1887.

8. Pallas PS Travel across different provinces of the Russian state. Translated from German. In 3 parts. Part 2, book. 1.SPb, 1768, p. 39

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Traditions and legends of the Bashkir people

An invaluable cultural heritage is legends, traditions and other oral narratives that reflected the ancient poetic views on nature .. The genealogical chronicles of the Shezhere are saturated with motives of legends and traditions .. For example, in the Shezher of the Yurmati tribe, the beginning of the 16th century, in ancient times, the Nogais lived on this land. ..

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Bashkir legends and traditions about the war of 1812

Completed by a student of grade 8A, secondary school No. 116 in Ufa Bakiev Timur

Ufa -2010

The most significant cycle of folk Bashkir prose is made up of legends about the participation of the Bashkirs in the Patriotic War of 1812-1814. 28 Cossack Bashkir regiments fought in it, which entered Paris in 1814. A wide variety of heroic storylines are associated with the events of this war. Some of them have a legendary basis, for example:
“There is the Mustai village near our village. Once upon a time there lived a young batyr named Ilyas. He was then nineteen years old. Once the governor was driving through our places, and Ilyas volunteered to be his guide. In the mountains, he killed a noble rider with his wife, burned his chaise, let the coachman go to all four directions, and he himself, in the governor's uniform, went through the villages. Everyone was interested in what kind of ordeal the people were living in. But soon the secret governor was identified, and Ilyas was arrested.
When he returned from hard labor, he was taken into the army for twelve years. One day he stumbled upon a sleeping bear, grabbed his tongue and brought him to the king. He asks:
- What rank do you want?
- Let them treat me with the food that the king himself eats, - answered the batyr.
They fed Ilyas, and he went to serve again.
But then the war with the French began. In the beginning, they staged a single combat of heroes. The command of the Russian army put out our Ilyas. Here he, harnessed to a cart, with his mustache thrown over his ears, with his mouth terribly open and bloody from the bridle, was led to the battle camp. He drove the cart madly and growled so that his soul was chilling:
- I want to eat a man!
The Frenchman was scared to death and refused to fight. "
In the legends about the participation of the Bashkirs in the war with the French, there is no depiction of historical battles. However, they reflect the patriotic sentiments of that time, the pathos of the liberation struggle. This is especially characteristic of the legends about the entry of Bashkir horsemen into Paris under the leadership of Kakhym-turi, who is also the hero of a number of Bashkir songs. The legend, recorded in the Khaibulli region, says:
“When the Bashkirs, led by Kakhym-turey, together with the Cossacks of Ataman Platov, entered the capital city of France, crowds of people, looking at them, wondered: what kind of an unprecedented army they were. And then Kakhym-turya took out a kurai, played on it so that even more people poured into the streets.
And when the Bashkirs gathered and rode their horses home, the people again filled the streets and noisily escorted them to their homeland. "
Kakhym-turya appears in the mass consciousness as a representative of the entire Bashkir people, but at the same time, in the eastern regions of Bashkiria, there are legends in which he is described as a native of a particular clan-tribe. So, for example, in the Salavat region we recorded the following story:
“Kakhym-turya was from the Yunus village of our Salavat region. Russian Tsar Alexander respected him for his dedication, but other commanders envied him and once treacherously killed him. Kakhym-turya had a presentiment of his death and composed the following song the day before:

Something squeezed my heart in my chest,
You can't see a zi ahead.
I do not stand in line anymore,
I will see my homeland again.

A number of Bashkir legends are associated with the songs of the First Patriotic War. For example, the legend is widespread among the people about how the song "Black Duck" was composed by a young Bashkir and his fiancée leaving for the war with Napoleon at the hour of their sad and at the same time youthful perky parting:
“When among the Bashkirs they announced the recruitment of the Kakhym-Turi army to the French, the young warrior Kinyagulov Ishyar from Nazarkino of the then Burzyan volost (now located in the Baymak region) had an engaged bride in a village near Serekkul (Rotten Lake). So he went to say goodbye to his betrothed.
They met on the shore of the lake on a moonlit night. Suddenly a flock of ducks sat on the water. And Ishyar was a good marksman. And he wanted to test his accuracy one more time before the campaign. So he took out an arrow, fitted it to the bow and wanted to shoot, but Gulbadyan - that was the name of his bride - grabbed the bow and did not let them fire:
- Wait, there seems to be some kind of melody coming from the ducks.
Indeed, the rustle of duck wings was like quiet, soulful and rhythmic music. The girl quickly put a kubyz to her lips and began to play, choosing a suitable motive. This is how the Bashkir dance song "Kara oirek" ("Black Duck") was formed.
While the girl was playing the kubyz, Ishyar was still admiring the blond hair of his beloved. They gleamed gold in the moonlight. Words of themselves came to mind, and he sang a song about the golden-haired woman, about love for her, about their imminent separation.
The girl, having learned that he was leaving for the war, regretted very much that she had not given a shot at the ducks, and began to sing again. She sang that he can now show his accuracy in archery. But it was too late. The night passed and the ducks flew away. "
The legends that the Bashkir warriors, as true patriots of their homeland, showed mass heroism and universal patriotism in the war, found a distinctive artistic reflection in the works of many Russian and Bashkir writers. Some of them vividly exalt the heroic deeds of not only male warriors, but also their wives, who often accompanied their husbands even during hostilities, sharing with them all the hardships and hardships of a marching life. Such events were most vividly embodied in the “Tales of the Bashkirian Dzhanturi. From Memories of the War with the French ”(1847) by Vasily Zefirov, where the exploits of the Bashkir warrior, after whom the work of the writer is named, and his faithful friend-wife, life companion and comrade-in-arms in combat alarm, are recreated.

In the legends about the war of 1812-1814, with the constantly sounding motive of rewarding Bashkir soldiers for feats of arms with land, the original rights of the Bashkirs to the patrimonial possessions passed down from generation to generation are affirmed, which had to be proved and defended again and again in the hostilities of the Russian army or uprisings. Here are the texts of two such narratives we recorded:
1. “Many military leaders distinguished themselves in the war with Napoleon. Among them was the Bashkir Kakhym-turya. History has written about this as well. The king decided to reward them for their heroic deeds. He began to ask who needs what. Kakhym-turya answered without hesitation, as if he had been waiting for this question for a long time:
- For a Bashkir, there is nothing dearer than his native land!
The king agreed, and since then the ancestors have become the owners of endless lands. "
2. “In the war with the French, the Bashkir horsemen, not lagging behind a single step, pursued Napoleon's army, everyone in the vanguard acted. So the Russian tsar decided to endow the Bashkirs with land as an incentive. And our great-great-grandfathers got the whole Urals with dachas and allotments on both sides. "
The fighting commonwealth of Russians and Bashkirs was especially strongly manifested in the liberation movement of peoples against the Russian autocracy, the most impressive example of which was the Peasant War of 1773-1775 under the leadership of Yemelyan Pugachev and Salavat Yulaev. But that's a topic for another article.
Oral prose and song poetry of the peoples of Bashkortostan and the South Urals about the events of the hoary antiquity are far from historical accuracy, but they significantly make up for the missing documentary data and are important as a reflection of popular views on the past long past and are of both great cognitive and significant artistic interest.
Legends about the annexation of Bashkiria to Russia, the military community and brotherhood in arms of Russians and Bashkirs have deep historical roots and rich oral and poetic canons, vividly and uniquely depict the valor and nobility of Russian and Bashkir warriors-heroes, glorify the feats of arms of their ancestors and are fertile material for educating the younger generations in the spirit of devotion and loyalty to the fighting traditions of their fathers.

Artistic retelling of the myths of the peoples of our republic in the framework of the inter-author project "Folk-stall" (online publishing house "Bookstore"), dedicated toViiInternational Folkloriad.

This event will take place in 2020 in the city of Ufa.

Foreword

What is a myth? To put it simply - folk tales about gods and heroes. But are they needed today, by the generation of smartphones, iPods and iPads? The success of the latest Hollywood films, with might and main using images and plots of Greek and Scandinavian mythology ("Hercules", "Thor"), is an example of this.

Once, getting off at my stop "Sportivnaya", I was struck by the spectacle of an amateur Indian street orchestra. I immediately thought - where are our teams? Not behind the reinforced concrete walls of theaters, against the background of crimson-green velvets and in the light of spotlights, but live, in the informal atmosphere of a bustling Ufa street? Why, that on the social network "VKontakte", that at any theatrical and poetic meeting of the Ufa bohemia, are there all the Galadriels and Tristans and Isoldes?

No, of course, all of us, regardless of ethnicity, are proud of the pearl of the Southern Urals - the epic "Ural-Batyr", recorded in 1910 by the folklorist Mukhametsha Burangulov. More than one generation of readers was brought up by the Russian translation of Gazim Shafikov. Attempts were also made at a prosaic, with elements of ethnofuturism, retelling in prose. Suffice it to recall the book by Aydar Khusainov. Recently, by the way, there was a long-awaited scientific publication of a typewritten copy of Burangulov's manuscript, prepared by a specialist Shaura Shakurova. But if everything is clear with the classical component of the epic, then what can be said about its ancient Turkic basis?

In "Ural-Batyr" there are deaf mentions of the cult of the supreme god of the sky, Tengri, to whom horses are sacrificed. There is an opinion that the image of Umai, the wife of Tengri, in Ural-Batyr was transformed into the daughter of the heavenly king Humai. In addition, the Bashkirs, like most of the Turkic peoples, have preserved the legend of the first shaman Korkut. The legends of various Bashkir clans are very interesting: Gayna, Burzyan, Yurmaty. In the images of witches and heavenly maidens, the Ural-Altai deities vaguely appear.

Even more echoes of the mythology of the ancient Turks were preserved among the Chuvashes, who are descendants of that part of the population of Bulgaria who did not accept Islam. The original Tengri is guessed in the image of the supreme god of the Chuvashes (Tura). The name of his son, the thunderer Aslati, contains the ancient Türkic root “as”, which means “helper”.

Unfortunately, very often the heritage of the Finno-Ugric, Slavic and Baltic peoples is bypassed. The reason - they say, these are not the indigenous inhabitants of the territory of historical Bashkortostan, but newcomers. But it is not so. The Urals, including the Southern one, at the turn of the eras was the habitat of Indo-European, Finno-Ugric and Proto-Turkic peoples. It was not only a "gate", but also a "smithy" of ethnic groups.

The Country of Cities Arkaim, the northern limits of the Scythian, Sarmatian, Hunnic, Gothic, Avar and Türkic kingdoms were located here. Great Bulgaria, Great Hungary, White Horde, Kazan, Siberian and Nogai khanates. The raids of the Mansi prince Asyka reached the shores of Belaya and Ufa. Many hydronyms are of both Finno-Ugric and Turkic and Indo-European origins. For example, the famous Kurochkina Gora within the city of Ufa.

The Pro-Indo-European, that is, the Pro-Baltic and Proto-Slavic, tribes at one time reached the feather grass steppes, pine forests and birch forests of the Southern Urals. Together with the westernmost populations of Praktyurk and Prafin-Ugric tribes, they took part in the addition of the genetic basis of the present inhabitants of Bashkiria. The name of such a river as Dyoma belongs to the Indo-European stratum. According to some reports, the hydronym and toponym Ufa means "dark". In the composition of the Bashkir clans, clans of Finno-Ugric and Indo-Iranian origin are still distinguished.

The ancient Turkic layer also left its mark. Suffice it to recall the name of the river Ik, bordering between Bashkiria and Tatarstan (that is, "flowing water").

The ancestors of the Bashkirs themselves (more precisely, of their Kypchak clans), according to the concept of R. Kuzeev, found a new homeland not earlier than the 6th – 9th centuries, having migrated to the territory of the South Urals from the Aral Sea region.

In modern times, the territory of our republic, starting from the 16th-19th centuries, under agreements of allowance with the Bashkir elders, is being mastered by colonists from the Volga region, Central Russia, and the Ostsee Territory. This is how modern settlements of Mari, Udmurts, Mordovians, Chuvashes, Russians, Belarusians, Ukrainians, Latvians, Estonians, and Germans arise. They bring echoes of their mythological ancestral epics: "Yugorno", "Mastorava", "Dorvyzhy", "Words about Igor's regiment", "Lachplesis" and "Kalevipoeg". The listed epics, like “Ural-Batyr” (excluding, of course, “The Word ...”), were written or recorded in the 19th – 20th centuries, but all, without exception, are based on the material of ancient folk legends.

We bring to the attention of curious readers a small selection of retellings of the myths of the peoples of our republic, which is truly a multiethnic Russia in miniature.

WHEN THE SKY WAS DOWN

myths of the Turkic peoples of Bashkiria

Tengri and Umai

ancient Turkic myth

A long time ago, when Cook, the Sky, was below and crushed Yer, the Earth, chaos reigned. The world was ruled by darkness and dust.

But then a duck flew in, laid two eggs. From them hatched Tengri - a wild giant, Umai - a beneficent queen and Erklig - a bloodthirsty sovereign. Tengri and Umai entered into marriage, giving birth to the deity Yduk Yer-Sub - the Sacred Earth-Water.

The creation of the world did not end there. The water penetrated into the cave where Umai rested, and filled the holes, with their outlines resembling animals and people. When Umai lit the hearth, the clay came to life from the heat. This is how animals, fish, birds and people arose.

However, no one could go outside the cave. Then Tengri separated Cook, Heaven, from Yer, Earth. To prevent the sky from touching the ground again, he placed a silver arrow between them. Then Tengri made Erklig the ruler of the lower world, giving his brother Byurt, the god of imminent death, as his helpers.

Here's what else they say about Tengri and Umai. Tall trees and horses were dedicated to Tengri. He patronized the warriors. Tengri had messengers - the god of the ways on a piebald horse and the god of the ways on a black horse. His wife Umai wore red and white robes. The symbol of the goddess was a triangle, as well as a comb, scissors and an arrow. In addition, she had a special three-horned headdress. Umai sent children to women and facilitated childbirth.

Ashina

ancient Turkic myth

They say that in ancient times the Hunnic clan of Ashina flourished. But in one of the bloody battles it was defeated and destroyed by its neighbors. Of the whole family, only one ten-year-old boy remained, whose arms and legs were cut off by the enemies, and then thrown into the swamp.

However, the boy did not die. The healing water healed his terrible wounds, and the she-wolf who lived in the sedge thickets fed him with meat.

Some time passed. The boy has matured and turned into a youth. One day he went hunting and never came back.

The she-wolf went to the mountains northwest of Altai, where she found a mountain cave. There was a valley beyond the cave. There the she-wolf gave birth to ten sons. The eldest of them named himself in honor of the adopted son of the she-wolf Ashina and began to rule over the brothers, at the entrance to the cave he hung a banner with a wolf's head.

This is how the Türk tribe appeared on earth.

Korkut

based on Bashkir folklore

What happened after the heavenly couple Tengri and Umai? What happened to Yduk Yer-Sub, their son? What happened to Erklig? Each of the clans of the Türk tribe told about this in its own way. But only Korkut knew the truth.

Korkut was the patron saint of singers and the inventor of the kubyz string instrument. Korkut sang that over time the Türk tribe multiplied. Like insects, people dispersed on the skin of Yduk Yer-Sub - the Sacred Earth-Water. They began to sacrifice captives to Tengri, and Umai - dairy and meat dishes.

But here's the trouble. In those days, the land was very cold. Ask why? Yes, because the heavenly body was in the power of an evil sorceress who lived beyond the Tol, a fiery river.

One day a man named Gaina came riding on a deer. He killed the witch and rescued the sun from the dungeon.

- Every day wait for us at this time, - said the luminary and ascended into the sky. Gayna was waiting for the sun, and every day at the same time it rose above the earth.

So, waiting for the sun every day, Gaina unnoticed for himself became attached to these places. I decided not to leave them, and settled there.

Some more time passed. Once a hunter brought home a bear cub. Suddenly, this teddy bear spoke in a human way. This surprised the hunter so much that he made the bear his adopted son.

The more mature the bear cub became, the more clearly his human appearance was manifested. He grew up unusually strong. When the time came to marry him, they could not find an equal for him: everyone was afraid of his power.

A strong girl lived on the banks of the Tok River. She carried two millstones under her arm. She fought with a bear somehow, and it turned out that their forces were equal. The girl and the hunter's son got married. It was from them that the bear breed went. She has not yet been transferred among the Burzyan and Usergen clans.

As for the Yurmata clan, it came from a man named Yurmi. As he spoke, he wanted to shoot the swan, but he turned into a beautiful girl. The young man married her, and their descendants formed the Yurmata clan.

Centuries evolved into millennia. Millennia - into the darkness of times. The appearance of the wild giant has undergone a change. Tengri turned into the virtuous heavenly king Samrau, the lord of birds ...

How did the life of Korkut develop further? Once Korkut saw in a dream people digging his grave. Wanting to escape death, he went on a wandering, but sleep haunted him. Finally, having decided that death awaits him only on earth, Korkut spread a blanket on the surface of the Syr Darya and began to sit on it day and night, playing the kubyz.

When fatigue broke Korkut and he fell asleep, death in the form of a poisonous snake stung him.

Tour

Chuvash myth

According to legend, the world was created by the celestial dweller of Tura. Tura had four brothers: Aslati, the thunderer, Khurt, the patron saint of bees, Tyrpul, the patron saint of bread, and Vylakh, the patron saint of cattle.

In addition to them, numerous mothers of natural elements lived in the sky with their husbands and children: Hevel - the mother of the sun, Uyakh - the mother of the moon, Sil - the wind, Etem - lightning, Vut - fire, Shiv - water.

At the time of creation, Tour walked freely on the earth. Once he came from a hunt, tired, climbed into the sky, covered himself with a blue cloak - the sky, but fell asleep so deeply that the brothers could not wake him up. The sky sagged from the weight of Tura's giant body, threatening to crush the earth.

Then Aslati ordered Sil and Etem to drive away the black clouds. A storm howled, lightning flashed, thunder rumbled. But Tura didn't even raise an eyebrow.

Hurt decided to launch a swarm of bees on his brother. But that didn't help either.

- Eh, you can’t do anything! Is it so necessary to awaken the great Tura? - Tyrpool and Vylyakh exclaimed.

They called Wut and Shyv. They made fires, began to bake bread, cook meat. A delicious smell floated across the sky. Thor stirred a little in his sleep, but then he fell over on his other side and began to snore louder than before.

The brothers understood that they could not wake up Tura. There is nothing to do, they stood at the four corners of the sky and lifted it high, high on their shoulders.

When Tura finally woke up, he went to look for his brothers. Then the sky rumbled under him, lightning sparks flew from under him. He understood Tura that he would never be able to go down to earth again, he cried - it started raining.

Yakish and Velyuk

Chuvash myth

Long ago, when the mighty Tura helped people get food, two brothers lived on earth. The elder one was called Yakish, and the younger one was called Velyuk. Yakish was cruel and cunning. Velyuk is kind, like a little child.

Once Yakish went hunting, but did not kill a single animal. Hungry and angry, he came to his brother.

After Velyuk treated Yakish with honey, he wanted to know where the bees that collected sweet honey were. Velyuk took his brother into the forest and showed him the hollows that he knew.

- Look, if you decide to get honey, do not forget to sacrifice the first piece of combs to Khurt, the patron saint of bees! - warned Velyuk.

A few days later, Yakish decided to take honey from one hollow. Breaking off a piece of honeycomb, he immediately began to eat it.

Hurt got angry and ordered the bees to attack Yakish. The bees rushed at the thief and killed him.

When Velyuk saw the motionless body of his brother and the bees lying around him, he began to cry: he felt sorry for his brother and his nurses.

Velyuk woke up, caught the calf and doused it. The calf shook himself off, water fell on the ground in light drops and went into it. Then Velyuk, following the order of Tura, scattered the dead bees and buried them in the ground. This was the first arable land and the first sowing.

Soon grass appeared from the ground, on which ears later grew. Some were covered with exactly the same stings that the bees had killed Yakish; on others, the grains hung like swarms of bees hanging from a tree. By the time Velyuk used to collect honey, the ears were ripe. Velyuk knocked grains out of them, rubbed them between two stones, mixed them with water and began to eat instead of honey.

This is how bread appeared.

Ulypa Tribe

Chuvash myth

The mighty giant Ulyp lived high in the mountains. And below, in the valley, there are people. They plowed the land, grew rye, grazed cattle in the meadows.

Aslati, the thunderer, called Ulyp to him and said:

- Great is your strength, but what's the use of it. Go to people, be their helper and protector.

Ulyp came down from the mountains. Age-old forests are up to his waist, deep rivers are up to his knees.

Ulyp came to the people in the valley. He looks - they live in warm houses, high rye is growing in their fields, fat herds graze in the meadows. The giant thought: "If I want, all this wealth will be mine."

Ulyp forgot why Aslati sent him to the valley, drove people out of their houses, took their fields, cattle and took the most beautiful girl as his wife. People left their homes and went far to the north. Ulypa's wife gave birth to two sons. They grew up, like their father, giants.

Time passed, and Ulyp's wife died. Ulyp grieved, and then went to his native mountains, to look for another woman. Gone and disappeared. Waited, waited for his sons, did not wait and went in search of their father.

We climbed to the top of the highest mountain and saw Ulyp. He was chained with iron chains to a granite rock.

Old Ulyp said to his sons.

- Aslati punished me for the evil that I have done to people. Henceforth and forever I am chained to this rock. And you, my sons, find people and try to correct what I have done. Go north to the headwaters of the big river. When you reach the place where it merges with another large river, make sacrifices to the gods. You will live among people and become their helpers and protectors.

Old Ulyp said goodbye to his sons and began to cry. The mountain ice melted his tears, streams flowed into the valley. And the sons of Ulyp went, as their father told them, to the north to the headwaters of the big river.

Arriving at the place, they made sacrifices to the gods. Remembering their father's instructions, the brothers began to live in friendship with people. They helped people to cut down forests for arable land and uproot stumps, clear fields of stones and sow rye.

The Ulypa tribe still lives on the earth.

FEAST OF THE GODS

myths of the Finno-Ugric peoples of Bashkiria

Flight of the gods

Mari myth

They say that at a time when the world was still young, Yumo, the lord of the universe, like other gods, often lived on earth and hunted with people. Sometimes, in pursuit of prey, he climbed the very sky, forever leaving on it the sparkling traces of his skis and sledges.

But one day Yumo somehow thought: "What if people lose respect for the gods?" Having listened to the thoughts of their wise ruler, the gods decided to permanently retire from earthly affairs. For nine days, with a great roar, they climbed higher and higher.

Finally, the gods reached a place far to the north under the Pole Star, around which herds of celestial animals grazed: elks, horses, bulls. Swans, snipe, pigeons, letting go of their paws, sat on a fixed star to rest under the branches of gigantic oaks, birches and mountain ash. The gods liked this place so much that they decided to settle here.

The clan of celestials has grown. The gods began to argue with each other, measure their strength.

Once the goddess of fire Tul, having drunk mash at a feast, fanned a real fire. High, to the very stars, a roaring flame rose. The gods hid in all directions: no one wanted Tul to reach him with her thin, sharp tongue. Only one Mardezh - the goddess of the wind - was not afraid. Tying her broad wings to her hands, she flew to the very zenith of the sun, where her sister Palgom lived.

Entering Palgom's dwelling, Mardezh saw the goddess seated on a silver throne. The wall of her house was a woolen canopy with holes from which the stars and the moon could be seen. Horror itself, the dawn, was serving Palg.

Upon learning of Tul's tricks, the sky goddess told her sister to come back, and then uttered the words of the spell:

- Quiet clouds, my sons, set in motion! Warm rain, break out and sprinkle the ground, water the roots growing in it, fill the leaves, renew the air!

The clear sky darkened. Black clouds moved in from all directions, and a thunderstorm never seen before burst out.

Mardezh was delighted to see her beloved, the red-bearded god of lightning Volgenche, among the flashes of lights. She immediately started dancing with him ...

In the storm that erupted, the flames raised by Tul were abated. But Mardezh and Volgenche could not calm down in any way. They made such a noise that there was no rest for Yumo.

The heavenly ruler got angry and ordered his restless brothers and sisters to go to earth.

Meanwhile, people began to beg Yumo to return to them. But in response they heard only a formidable rumble of thunder. The supreme god has become distant and inaccessible for fussy affairs.

Since then, if the sky is cleared of clouds, they say, Yumo's face cleared up. If a person climbed the mountain, looked into the distance - the edge of the blue cloak Yumo saw, threw back his head - his gaze rested on the bottom of the cauldron.

Daughter Yumo

Mari myth

Yumo had many daughters, white swans. But the most beautiful was the eldest Uder. From morning until late evening, while the sisters frolicked among the clouds, she was engaged in her father's household: she grazed the herd, carried water, baked bread, and brewed beer. Even at night, Uder did not know peace - she embroidered in the light of the stars.

As soon as Ketse, the sun goddess, stretched out her golden legs, Yumo put his daughter on a swing with the herd, and then lowered her to the ground. In the evening, when the animals were full, the girl shouted to her father:

- Father, throw the swing! It's time to drive the cattle into the barn!

Once Uder decided not to wait for her father's help and asked Uzhara - the goddess of dawn - to lower her to the ground.

Finding herself below, in a birch grove by a spring, she met Myor, the son of the earth itself - Mland, who came out of a forest strawberry. Mer and the heavenly shepherdess fell in love with each other. Uder knew that she could not wait for the blessing from her father and therefore persuaded the young man to snatch her away secretly.

With friends on horseback, Möhr took the bride away. At the top of the hill, they stuck a high pole, on which they hung a girl's handkerchief so that Yumo thought his daughter was dead.

Yumo fell into such grief that a crop failure occurred on the ground. Ketse did not dare to appear because of the clouds.

The gray cuckoo, flying over the grave of Uder, decided to rest a little on the top of the pole. Yumo became furious and threw lightning at her. Before the cuckoo had time to flap its wings, it froze, stiffened.

But Yumo's grief soon faded. Times of abundance have arrived again. Only Yon quietly crept across the sky every night and looked down to find out where Uder lived. He did not believe in the death of his niece.

The day came and, following the flock, the happy couple returned to heaven. They came, fell on their knees in front of Yumo. The heart of the good god quivered.

Everyone rejoiced, dancing to the beat of drums and the howl of bagpipes. Only one Yon walked blacker than a cloud. After getting drunk at the feast, he started a quarrel with his unwanted son-in-law. Calling him out of the gate under a far-fetched pretext, Yon threw Meor out of the sky. From the broken body of the young man, sacred trees grew: oaks and birches.

Yumo brutally avenged his brother for the murder of his son-in-law. He threw Jon to the ground, chaining him to a rock forever.

The birth of the world

Mari myth

In the beginning there was nothing but a black sky. But then a gray duck appeared from the constellation of the Nest.

She flew for a long time in search of a place where she could make a nest. Finally I saw a mighty oak growing on the top of a high mountain, sat down and right there, between the branches, laid two eggs. Brothers-gods hatched from eggs in the form of drakes: the elder Yumo and the younger Yon.

The drakes began to dive in turn to the bottom of the primitive ocean, taking out silt from there: this is how Mland - the earth was created.

After that, Yumo, assuming a human form, began to hit the heavenly stone with a huge hammer, striking bright sparks. Sparks, falling, turned into other gods. Over time, each goddess acquired a spouse and children. From smaller sparks, numerous spirits have arisen. However, some argue that the other gods hatched from the same egg as Yumo.

Yumo was a tall, slender man with a jet-black beard. His face expressed a formidable disposition, but attentive, blue, like the sky on a clear summer day, his eyes shone with kindness. Jon was not at all like his brother: thin, dark-haired, with a running, envious look.

The most beautiful among the goddesses was Mland - the goddess of the earth. Her black eyebrows resembled twigs of trees, her eyes were the smooth surface of lakes, her hair was grasses waving in the wind.

Yumo saw how good Mland was, and took her as his wife. From this marriage, Yumo had many giant sons and white swan daughters. On the top of the oak tree, Yumo erected his dwelling, surrounded it with an iron fence with nine gates.

Descending to earth, Yumo began to create animals and people. Yon could not think of anything, he only interfered with his brother. Yumo created free plains, swift rivers. And Yon - mountains, ravines and viscous swamps. Yumo created day and sunlight, and Yon created night and shadow.

Jon became jealous and decided to take possession of the wonderful hammer. He waited until Yumo fell asleep, grabbed the hammer and started running. Yumo woke up, saw the loss and, jumping on a white horse, chased his brother. Yon turned around - trembled like an aspen leaf. Yumo drew his battle bow and, trying to strike the kidnapper, began to shoot lightning arrows at him. Yon, frightened of punishment, threw the hammer and took refuge in the swamp.

Vodaj and the goddess of water

Mari myth

Some say that Mland came into being by itself. Before she lay under Vud - the goddess of water. Then the water separated, and Kozhla, a spruce forest, rose on the dry ground. Giants appeared in the forest - bunks, and behind them, finally, the human race ...

The first among the giants was Vodaj. His mother was Mland herself. When Yumo took the earth goddess as his wife, Vodaj became the adopted son of the heavenly ruler. Vodage was not handsome and looked like Elk. The same tall, hunched-nosed, with a dark mane at the crown of the head.

For a long time Vodaj walked alone on the ground overgrown with dark fir trees. And then one day, sitting on the bank of the river, he weaved a net and threw it into the water. At the same instant, the water began to boil. When Vauges drew the net to the shore, he saw a woman beating in it with hair that was bright green like water plants. It was Vude - the goddess of water.

- Let me go back to the fish! So that I, as before, sort out the multi-colored shells on the river bottom under the supervision of my sons, Great Power and Black Water, and in the fall - mix water with honey so that it becomes tasty and transparent! - Began to beg Vud the giant.

Vaudage thought for a moment, and then swept his hand over the densely wooded red slopes:

“I will do as you ask, if you give me the strength to make the earth cheerful and welcoming.

Here the giant and the goddess of water began to live together. Soon they had children: Pu vaudezh - Patronizing trees and Pushenge shocheng - Giving birth to trees. They got their names from the fact that, roaming the earth, they planted the seeds of trees and shrubs.

Some time passed and Vud finally fulfilled her promise - red-stemmed pines rose on the mountains, thorny juniper on the sands, fragrant bird cherry in the lowlands, spreading oaks and maples along the river banks.

How some minor gods and spirits appeared

Mari myth

Once, when Pu vaudezh and Pushenge shocheng were sitting on a yellow hummock and listening to the birds singing, their hearts reached out to meet each other. From their life-giving love, many small deities and spirits appeared. Here are just the names of some of them: Lyus Yumo - the god of pine needles, Ur Yumo - the god of squirrels, Tegu Yumo - the god of geese, Yachter vodazh - the spirit of the pine forest.

It was noisy and merry on the previously boring land.

How Vude Left Vaudeges

Mari myth

Meanwhile, living with Vodaj, the goddess of waters - Vud - dreamed of returning to the river bottom to her sons Great Power and Black Water. Finally, seizing the time, the goddess turned in a fierce stream and flowed straight through the tops of the trees.

Vaudezh rushed to Mother Earth, asking her to hold Vud on the ground. And Mland answered him:

- Let Vud return to her husband Jomshoener. But, console yourself, my son. Soon she will have a daughter from you. Many centuries will pass, and she will become the wife of a famous hero.

Kozhla - the mistress of the forest

Mari myth

Once Pu vaudezh decided to take a walk in the woods. He put a hat on his head, took a bow and a hatchet. Pushenge shocheng looked at him and stuck owl and eagle owl feathers into her husband's hat. Pu vaudezh was surprised: "Why is she dressing me up like that?" And his wife hung a birch-bark box on his shoulder.

- Here's a bird cherry cake and a piece of salt. You will meet Kozhla, the mistress of the forest, bow down, give her this treat.

So Pu vaudezh went through the forest, but he did not meet either an animal or a bird. Then he decided to look into the dark spruce forest. Wandering along it, Pu vaudezh went out into a forest clearing. In the middle of it, he saw a chopped off tree, and on it a log house. Two windows looked like two eyes, the tops of the roof were ears with a tuft. Behind the house was a tail, only not of feathers, but of planed poles.

Poo vaudezh approached the house and stopped, not knowing how to get into it without a ladder.

- Hey, is there anyone? He shouted.

Suddenly an owl hooted in the forest: “U-hu-hu-hu! And after him an owl: "Tuck-tie-tie!" A hook-nosed giantess with huge legs like logs jumped out of the house. Her breasts hung down to the waist. One part of the hair was white as snow, the other as black as coal. Kozhla's right eye was burning with fire, the left was darker than the night. The head of the giantess was crowned with a cap made of owl feathers.

- Who screams in my quiet domain?

Frightened by Pu vaudezh.

- Sorry, mistress of the forest. I went out for a walk in the forest and got lost.

Kozhla smiled.

- I would like to hang you on a spruce, but I saw the feathers of an owl and an eagle owl on my hat. It means that we are of the same kind.

Pu vaudezh remembered about the gifts, bowed to the goddess.

- My wife told you to betray a treat: a bird cherry cake and a piece of salt.

“Well, go into the house,” said Kozhla and, turning him to the guest, let go of two poles to the ground. - Climb the tail.

Poo vaudezh entered the house and laid out the food.

- Thank you, relatives, for not forgetting the old woman. Now you sit down at the table.

From the oven, Kozhla took out the stew, seasoned with fragrant herbs, meat.

Pu vaudezh ate, thanked the goddess and began to get ready for home. Kozhla asked him:

- What will you take as a present for your wife?

Pu vaudezh was surprised at such a question, shrugged his shoulders.

- That on the way to meet - then I'll take it.

Without saying anything, Kozhla went out into the clearing, whistled as an owl, wheezed as an owl. Immediately the clearing in front of the house was filled with animals and birds. Kozhla asked them:

- How do you protect the forest?

The bear came forward.

- This hare is gnawing bark. The trees are drying up, the forest is dying.

- Submit it here! - shouted Kozhla.

She took the hare by the ears and put Pu vaudezhu into the box.

“You don’t take care of the forest - you don’t belong here!”

“The fox ruins bird nests,” the bear complained. “There are fewer birds, the caterpillars are divorced, the leaves are being eaten, the forest is being destroyed.

And the fox found himself in a box of Pu vaudezh. The bear continued:

- Black grouse bites grouse. Grouses do not breed chicks. There is no one to eat now. And without red bone earrings, the forest is not beautiful.

They also gave the black grouse. She dismissed the skins of animals and birds and Pu vaudezhu said goodbye:

- Come to the forest whenever you want, but don't forget me either.

Pu vaudezh and lum yuder

Mari myth

It was warm, pleasant on the ground. But somehow, walking through the woods, Pu vaudezh saw a deep hole in which something sparkled. Looking down, Pu vaudezh saw a beautiful girl. It was Lum Yudar, the daughter of the snow goddess. Opening her mute, like a fish's mouth, she called to her.

Fascinated by the white, like water lilies, the face of Lum Youder, he descended to the bottom of the pit. At the same moment, a magical dream took possession of him.

A day passed, then another. Without waiting for her husband, Pushenge shocheng went in search of him. There was no one to plant new trees. But, as never before, it became as at ease as Tul - the goddess of fire. In a hot, smoky wind, it swept over the ground, leaving behind black burners.

Finally, Pushenge shocheng came across the hole in which her husband was sleeping. Picking up a burning firebrand from the ground, she threw it at Lum Yuder. Scary, like a cat, the daughter of the snow goddess hissed and instantly melted. Pu vaudezh opened his eyes and saw that he was lying alone on the damp earth, and his wife was looking at him from above ...

Young green trees began to grow on the ground again: linden trees in the valleys, hazel trees on the slopes of the hills.

Nishke and Angepatiai

Mordovian myth

Once upon a time there was nothing but emptiness. But then the great bird Ine Narmon appeared. Ine Narmon laid five eggs. From the yolk of the very first egg, earth arose, from a variegated shell - the sky and stars.

From three eggs, Nishke hatched - the lord of the sky, Norov - the goddess of the fields and Varma - the goddess of the wind.

Having created the earth, Nishke fell asleep under an oak tree for thirty years. During this time, the tree grew so much that its roots reached underground waters. The crown of the oak blocked the sun, and the place next to which Nishke slept became the river Rav - Volga.

Nishke could not sleep further on the damp ground. He moved to an oak tree, where he slept for another thirty years, until he had a pain in the joint of his right leg. Spreading his leg, Nishke accidentally touched the last of the eggs that Ina Narmon laid. The shell of the egg cracked and out of it arose Angepatiai - the goddess of fertility.

Nishke and Angepatyay entered into marriage, giving birth to three goddesses: Tol - the goddess of fire, After all, the goddess of water and Virka - the goddess of the forest.

It is said that Angepatyai dwells in his heavenly home. Hidden behind the clouds, it is full of plant seeds, embryos of domestic and wild animals. The spider webs flying on clear autumn days are considered to be Angepatiai yarn. After all, the goddess shears the sheep and spins clothes for the gods from their wool. For her husband Nishke Angepatiai she sewed a raincoat of extraordinary beauty: it was blue as the sky, and its hem resembled a multi-colored rainbow.

When Nishke walked on the ground, he saw a stump resembling a man. Nishke asked the stump for water, but he replied that he could not give the heavenly lord a drink, because he could not walk, and he had no hands. Then Nishke told him to get up. Then the stump began to stir, his arms and legs grew, he rubbed his eyes - and they began to see. This is how people appeared.

Thunderer Purginet

Mordovian myth

Angepatyai had a son, Purgin, who was born lame on his right leg. When Purginet walked across the sky, he stumbled over the clouds every time. From this, there was a strong thunder.

Angepatyay complained about the clumsy son Nishka, and he threw Purgin to the ground. Like lightning, Purgin fell into the Rav River and remained on the ground.

Here he liked the earthly girl Vasalga. Purginet came to woo her. Parents, without thinking twice, gave the girl for a stranger, whose eyes burned like fire.

Having fun at the wedding, Purgin began to dance right over the cups, gallop around the benches and the table. His screams became more and more like thunder. Finally, his eyes flashed so that lightning flashed, and the young ones disappeared.

Ever since the thunderstorm begins, people say that Purginet is “playing,” that is, he enters into a marriage relationship with his wife. If the thunderer diverges too much, people go out and remind him of kinship, asking him to thunder loudly.

Feast of the gods

Mordovian myth

In addition to his son Purgin, Nishke had two daughters - Kastargo and Vetsorgo. The beauty Castargo was considered the patroness of girls, especially those who died before marriage.

Once Nishke called all the gods under the apple tree, having arranged a sumptuous feast on the occasion of the birthday of his daughters. Only one Norov did not come - the goddess of the fields.

He told Nishka to his son Purgin to go find Norov. The thunderer walked for a long time. During this time, all the food has cooled down. Finally Purginet came back empty-handed.

- I did not find, father, Norov.

Then he said to Nishka Varma - the goddess of the winds.

- Open the barrels in which your sons-whirlwinds are sitting. Let them explore all corners of the earth.

Varma opened the barrels. Whistling vortices burst out.

Waited for them, waited for Nishke. Finally, towards evening, the whirlwinds came back and said:

- All edges flew around. There is no Norov anywhere.

Nishke got angry, but then the beautiful Castargo stepped forward.

- I'll go and look for Norov.

After a while she came back and said:

- Father, I found Norov in the field. She was tired after a hard day. Now he lies on the boundary, resting. And I told you, gods, to tell you to help people, and not spend time in feasts and fun.

Inmar and Lud

Udmurt myth

It was so long ago that no one even remembers when. There was no land, no people in the whole world: only sky, water and sun. The ruler of the world Inmar lived in heaven with his wife Inmum and their younger brother Lud.

The sky was clear, clear, like snow, white and white, like a birch. It hung so close to the water that Inmum, without going down, scooped up water with a golden ladle with a long handle and watered the clouds so that they would not dry out from the sun.

Once Inmar and Inmum had to leave on business. They began to ask Luda to look behind the clouds, but he demanded a golden ladle as a reward. Inmar got angry and, in order to teach his brother a lesson, from clouds, water and sun rays created two assistants for himself: Kvaz and Kildisin.

Inmaru got sad and decided to get it from the bottom of the earth together with Lud. Having emerged, the brothers began to create. Inmar put the earth on his palm, leveled it, and waited until it dries up. Falling into the water, warmed by the sun and the breath of Inmar, the earth began to swell and expand.

Although it was visible from a distance, the land was smooth, smooth, no mountains, no hills, no ravines, no swamps.

Lud saw that Inmar managed without him. Get angry and let's scatter the earth in different directions. So mountains, swamps, hummocks and ravines were formed.

Kildisin

Udmurt myth

With their requests, people annoyed Inmar so often that he had a headache.

- What should I do? Mortals tortured me with their requests! He complained to Quaz. - Go to people, teach them to sow and plow.

“No, I already have a lot of work,” Kvaz replied. - Who will bring the clouds and lead the rainbow bull to the watering place?

Inmar thought and agreed, sent Kildisin to the people.

Here Kildisin taught mortals to plow and sow. They say that when he was tall, dressed in white robes, he walked along the fringes, the ears immediately poured gold and bowed down to the black earth.

But the times of abundance did not last long. Deception and flattery, cunning and greed reigned in the world. People began to mock their patron. Kildisin grieved and, vowing never to deal with the human race again, left the earth.

Many years later. Hunger, want and disease set in. People woke up, remembered about Kildisin. But how can I get it back?

And so, on the advice of a wise old man, people went to a tall, dry birch that grew not far from the place where the sky meets the ground. They settled down at its roots and began to make abundant sacrifices. Suddenly there was a loud thunder, and the voice of Kildisin reached the worshipers.

- What you want from me?!

- Come back to our earth! - people shouted. - Walk as before along the lines, so that the ears are filled with gold and bow down to the black earth!

“I cannot break my lunch,” Kildisin replied.

“Then show up for a short time.

Thunder rumbled even louder.

- During the time I stayed in heaven, I became too scary. If I show myself to you, then you will die from my mere sight.

People were frightened, but then the wise old man took the floor.

- I heard from my grandfather, and he from his, that once you could take the image of any animal or bird.

Kildisin burst out laughing, they say, be it your way. No sooner had people come to their senses, when they saw a red squirrel on the top of a birch.

The hunters threw their bows to shoot Kildisin and thus force him to stay on the ground. Arrows flew, and the squirrel rolled head over heels to the ground. The hunters were delighted, ran up to the prey - they looked, and this is only a squirrel skin. Then some young man noticed a hazel grouse fluttering from a birch branch. The arrows sang again, and the slain hazel grouse, dropping feathers, fell into a nearby river. The young man rushed after the bird and had already pulled it out of the water, when suddenly Kildisin turned into a perch and, leaving several scales in the hands of the fisherman, went to the bottom.

Since then, a sacred relic has been passed from family to family - a wooden box in which three items are kept: a squirrel skin, a hazel grouse feather and fish scales - the memory of Kildisin's last stay on earth.

Where is Kildisin himself now? Some say that he took refuge in the sky again, others claim that he hid deep underground. However, does it really matter if deception and flattery, cunning and greed still reign in our world?

How the world was created

Estonian tradition

The blue-winged bird flew in search of a place to nest and found three bushes - blue, red and gold. In a golden bush of three eggs, she hatched four eggs, from which appeared people, stones, giants, the sun, the moon and the god Ukko.

Tõll

Estonian heroic epic

Tõll lived on an island in the village of Tõlluste with his wife, the giantess Piret, and was engaged in clearing the land of stones and fishing. He often visited his brother, the giant Leiger.

The rear was so large that he could walk on the bottom of the sea, and his staff, made from the trunk of a fir tree, was five fathoms long. Tyll had a hot temper, but a kind soul, and he always came to the aid of people and protected them.

Once, when he was crossing the water to a neighboring island to get cabbage for stew, a storm broke out. Then Töll saw a boat with fishermen, which was being carried out into the open sea. He lifted the boat onto his shoulders and carried it ashore.

However, Tyll had a main enemy - the Unclean One. Once, when the giant was absent, the Unclean One destroyed his house. Piret saw this and died. In the end, Tyll dealt with the malevolent giant, throwing him off a cliff into the sea.

They say that when the knights-invaders attacked the island, Tyll went to battle with them, but there were too many enemies, and their leader managed to chop off the giant's head.

Putting his head on his sword, Tyll went to die, but before dying he promised to get up from the grave and help people if the enemies again go to war against them, just let them call him.

Kalevipoeg

Estonian heroic epic

On the shores of a deep lake, Peipus lived in his castle, like an eagle in a nest, a wise leader, the great Kalev. He had a wife, the beautiful Linda, like an eagle, and two eagle sons. And soon a third was to appear.

But suddenly the great Kalev fell ill, felt that his death was near, that the time had come for him to leave the bright earth and go to the gloomy dwelling of Manna.

He called his wife and children to him and said:

- I'm dying. My sons! Listen to your father's covenant and pass it on to your younger brother, whom I - alas! - I will not see. Until you, all three, reach the age, let your mother, Linda, rule the country. And then cast lots among yourself - let the Heavenly Grandfather, the god Ukko, indicate who will own our ancient land, protect it and protect it from enemies. The other two, without quarrels and without disputes, let them forever go to a foreign land. For the land of our ancestors must remain whole and indivisible forever.

The great Kalev said so - and he died.

In due time, the beautiful Linda gave birth to the third son of Kalevipoeg. When he was three days old, he broke the cradle and got to his feet, in the third month he surpassed both brothers in height and strength, and when he became a teenager, everyone realized that there had never been such a knight on earth.

Once the sons of Kalev all three went to the forest to hunt, and their mother Linda was left at home alone.

Suddenly an icy wind blew from the north, bringing the evil magician Tuslar from the cold country of Suomi on its wings. Tuslar said to the beautiful Linda:

- O widow Kaleva! I want you to be my wife.

Linda answered:

- I will never have a husband, except for Kalev!

Tuslar's face darkened, a fierce cold blew from him, black clouds thickened over his head. He enveloped Linda in a cold fog, picked her up in his arms and rushed off on the wings of the north wind.

The sons of the great Kalev returned home. They looked - the gates and doors were wide open, the fire did not burn in the hearth and the house was empty. The brothers were alarmed, their mother began to call, but Linda did not respond.

Then out of nowhere a gray cuckoo flew in, sat down on the gate-post and said:

“Don't call the lovely Linda in vain. The evil Tuslar kidnapped her and took her to the cold country of Suomi.

Two older brothers cried and said:

- We cannot get to the country of Suomi, we cannot save our mother from an evil magician.

And Kalevipoeg exclaimed:

- You stay at home, I will immediately set off. After all, without a dear mother, the hearth does not warm, and the bread is not satisfying, and the honey is not sweet!

A young knight came out to the seashore, jumped from a high cliff into the foamy waves and swam to the distant land of Suomi.

A stony, inhospitable shore appeared. Kalevipoeg got out onto the gray stones. The last stars were extinguished in the sky, a crimson sun rose from the depths of the sea. Kalevipoeg went across the country of Suomi. He walks through a dense forest, where centuries-old pines are intertwined with branches, makes his way through swampy swamps, where cranberries, a bear delicacy, are crimson among the green moss. The knight climbed to the top of the cliff, rose to the very sky, pushed the clouds apart with his hands. The whole country of Suomi is visible from above.

Kalevipoeg looked her over from edge to edge and saw that in a forest clearing, on the bank of a turbulent stream, there was a log house and smoke was curling over its roof. The knight understood that this was the dwelling of the evil Tuslar.

Kalevipoeg came down from the cliff and walked towards the smoke. On the way, he pulled a mighty oak out of the ground, broke off branches, made himself a heavy club.

Kalevipoeg came up to the pine gate and hit the gate with a club. Forests and mountains shuddered, a roar swept to the sky, the pine gates collapsed.

The evil Tuslar jumped out of the house, saw a knight with a club in the middle of the yard. The sorcerer grabbed his witch's bag, pulled out a handful of swan feathers, threw it into the air. White feathers swirled like a blizzard, hiding the sorcerer with a snow veil.

Kalevipoeg was at a loss, having lost sight of the enemy. Then the warriors on white horses flew out of the white haze and rushed to the knight. Kalevipoeg waved his club. The warriors began to fall one by one and disappear like snow in the sun. And now - in the middle of a wide courtyard, Kalevipoeg and the evil sorcerer Tuslar are standing opposite each other.

Tuslar started a flattering speech:

- O mighty warrior! There is no equal to you in the whole world. And I am old and weak, so will you take my life?

Kalevipoeg answers him:

“I will spare you if you let go of our dear mother, the beautiful eagle Linda.

The evil sorcerer lowered his head and said gloomily:

“It’s not in my power to bring Linda back to you. When I carried her across the sea, she prayed to Heavenly Grandfather, the god Ukko: "O formidable, strong Ukko, help me to escape captivity."

The formidable Ukko heard her. Linda slipped out of my hands, fell into the sea and turned into a granite rock.

Kalevipoeg exclaimed in grief:

- O villain! Our dear mother died because of you! So get what you deserve!

And he brought down his club on Tuslar's head. The earth shook, a black abyss opened and swallowed up the evil magician.

And Kalevipoeg turned and went to the sea to return home. Suddenly he hears blacksmith's hammers knocking. He sees - there is a black forge under the hill. The knight thought: "Today the club has served me well, but it would still be nice to get a sword." And, bending down, entered the low door of the forge.

An old blacksmith-sorcerer worked in the forge, two young sons helped him. The knight says to the blacksmith:

“Forge a good sword for me. So that it was long for me in height, weight for me in strength.

The blacksmith smiled and set to work. Forged a good blade. Kalevipoeg took it, hit the anvil - the blade shattered into small fragments. The blacksmith forged another blade - better than the first.

The knight struck them on the anvil, and the sword shattered like glass.

Then the blacksmith says:

- I see that you are a real knight, such as are few in the world. I have a sword that I have forged for many years. This is the lord of all swords, the thunderstorm of all blades. I'll give it to you.

The blacksmith ordered his sons to get a wonderful blade from the chest.

The knight waved them - a hurricane wind whistled. Has struck on an anvil - the thunder has burst out. The iron anvil split in two, and the blade, as it was, did not bent, did not dull.

- Good sword! - said Kalevipoeg. He thanked the blacksmith and set off on his way back.

Kalevipoeg returned to his older brothers. The three of them mourned their mother.

The elder brother said:

- It's time to decide which of us will rule our native land. Let us fulfill our father's covenant, let us cast lots.

All three of them went out to the shore of the gray lake Peipus, stood in a row at the water's edge, took a heavy stone and began to throw - who is next.

The stone of the elder brother flew like a bird, fell in the middle of the lake, and disappeared under the water. The stone of the middle brother whistled like the wind, fell on the distant shore, half-sank into the water. And the stone of Kalevipoeg soared above the clouds, eclipsed the clear sun, flew over the lake and fell to the ground.

The older brothers bowed to the younger and said:

“By the will of Heavenly Grandfather Ukko, you are destined to own your father’s land, and we are destined to live in a foreign land.

They hugged their younger brother, and walked the sad path along the sandy coast away from their native land. Kalevipoeg looked after them for a long time, and when they were not visible, he turned and walked towards the house, in which from now on he was the only owner.

The night has passed, the morning has come. Kalevipoeg harnessed the horse to the plow and set off for the arable land. The knight plows wide plains, plows mountain slopes, turns up heavy stones, mixes sands and clays. Plows from dawn to dusk, day, week and month.

So he finished plowing and began to sow the arable land with seeds. Seeds have sprouted - birch forests have grown on the plains, spruce forests on the coast, oak forests on hillocks. Sweet berries turned green among the green mosses, flowers and grasses bloomed in the meadows, thick rye began to ripen in the fields.

Abundance came to the earth, and all the people blessed its ruler - the mighty Kalevipoeg.

Kalevipoeg decided to build a city on the shore of Lake Peipus, to build a powerful fortress on a high hill, so that it would become a reliable defense in case evil enemies decide to attack their native land.

Kalevipoeg worked tirelessly: he turned moss-covered cliffs out of the ground, dragged huge stones to the top of the hill, hewed out thick boards from the mighty pine trunks.

In addition to people, evil giants, the vanapagans, have lived on earth for a long time. They hid in deep lakes and dark caves, and came out into the light only to somehow harm people.

The Vanapagans disliked Kalevipoeg and once, as he usually worked on the top of the hill, they attacked him in a large crowd and wanted to kill him. Kalevipoeg grabbed a heavy board, began to fight back with it. He waved once, then another - the board broke in half. He took another board - but not even a minute passed when only a fragment remained in his hands. And the vanapagans are coming. Suddenly a little hedgehog rolled under the knight's feet and squeaked:

- Hit not flat, but with an edge!

He listened to the knight's advice - and instantly dispersed the evil giants. They never touched Kalevipoeg again.

And in gratitude to the hedgehog for the good advice, Kalevipoeg presented a fur coat, all in needles - since then, no enemies have been afraid of the thorny animal.

Once Kalevipoeg was walking through the forest. I saw a black pit at the bottom of the ravine. Thick smoke pours out of the pit, hot steam swirls. Kalevipoeg went down into the hollow, looked into a deep pit. He sees a big fire burning at the bottom of the pit, a copper cauldron hanging over the fire, a dark brew boiling in the cauldron. And three devils are scurrying around the cauldron, stirring the brew with long stakes.

- Hey! - Kalevipoeg called them. - What kind of stew are you making? Maybe you can treat me to?

Devils answer:

- Get out of here while you're safe! This soup is not for you, but for the lord of the underworld, for the formidable Horned Grandfather. We cook for him the carcasses of bulls and bears, wolf fat and the liver of an old elk - such food is too tough for you!

The impudent words seemed offensive to Kalevipoeg. He says to the devil:

- Your host is an ignoramus, he did not explain to you how to meet a guest. I'll have to teach him a lesson.

He jumped into the pit and saw a passage leading far into the ground. He went on the move, reached the underworld, the possessions of the formidable Horned Grandfather. An oak door bound with iron blocked the knight's path, but he hit the door with his fist, and it jumped off its hinges. Outside the door was a road paved with iron. Kalevipoeg went on.

He looks - on the sides of the road, thin, emaciated people are working on stony fields. Kalevipoeg says to them:

- Hello to you, kind people. I'm looking for the Horned Grandfather. Do you know where his dwelling is?

The people straightened their tired backs and answered.

- Keep going straight and straight - and you will see his house. Yes, only it would be better for you not to go there: the Horned Grandfather will kill you or turn you into slavery, and you, like all of us, will have to work for him from dawn to dawn, not seeing a white light, and instead of a reward, receive blows with an iron lash.

But Kalevipoeg was not afraid and went on. Then he saw a tall house, with walls of light silver, with a roof of bright gold. The knight opened the silver door and entered the shining chamber. The Horned Grandfather was not at home at that time. Kalevipoeg sat down on the bench and waited for him.

Suddenly thunder was heard, as if loaded carts rolled across the bridge - this was the Horned Grandfather returning home. The Horned Grandfather saw the knight, growled menacingly:

- You insignificant boy! You are like a stupid chick caught in the trap. Hey servants! Carry heavy chains, chain the intruder.

Kalevipoeg replied:

- The howling of the wind makes more sense than your speeches. Let's fight a fair fight.

They went out into a wide courtyard, grabbed for life and death. The Horned Grandfather grabbed the knight by the belt, tried to throw him to the ground, but Kalevipoeg did not give in. He threw the enemy up ten fathoms - and threw him to the ground with a flourish. As if in a viscous mud, the Horned Grandfather went into the ground to the very top of his head, the earth closed over his head, and only a plume of smoke rose up in that place.

And Kalevipoeg gathered all the slaves of the Horned Cause and said to them:

- From now on you are free! Return from a dark dungeon to a bright sunny world.

Kalevipoeg lived a long life, managing the people wisely and justly. He defeated many enemies, defending the freedom and happiness of his native land.

But one day, Heavenly Grandfather, the god Ukko, said to him:

- It's your time to leave the light world. From now on, you will stand guard at the entrance to the underworld so that the forces of evil cannot escape.

Kalevipoeg said goodbye to the people and descended into a dark abyss. Since then, he has been protecting the world from dark forces.

HEAVENLY FORMERS

myths of the Slavic peoples of Bashkiria

Advance notice

This publication is dedicated to the characters of Slavic mythology.

The memory of Slavic myths, despite the baptism of the Kievites by Prince Vladimir in 988, was preserved for a very long time in songs, legends, epics and fairy tales of Ukrainians, Belarusians and Russians. Representatives of all three peoples have been living on the territory of Bashkiria since the 16th century.

Trojan and Rod create the earth

Once Divia came to her husband Rod with her hair down to her knees. Her head was adorned with a wreath of myrtle and roses. And the goddess herself stood on a golden chariot drawn by two doves and two swans. In invitingly half-open lips, Divya held a rose, in her left hand a circle on which the sun, sky, earth and sea were depicted, in the right - three golden apples. The goddess was accompanied by the girls-beregini Dolya, Nedolya and Destiny.

Rod asked Divya about the images on her circle.

My lord, this is what will make the world more beautiful, - answered the goddess. - Is it good that our children live among unsteady clouds above the restless waters of the Sea-Ocean? Let the sun become a source of light and the sky a container for rain.

Rod wondered. The words of his wife seemed too bold to him. But then he agreed:

Good. I will create everything that is depicted on the circle. But promise me never to speak to Troyan. He is the father of evil and will try to seduce you and spoil the created world.

Rod ordered Dole, Nedol and Fate to unharness Divia's chariot. After that, he ordered the pigeons to descend to the seabed and bring from there fine sand and the golden stone of Alatar.

Sowing sand, Rod created black earth, cold water and green grass. Having blown Alatar on the stone, he created a bright Iriy, a blue sky, a hot sun and clear stars.

To keep the sky better, Rod's son - the blacksmith god Svarog - shod him with iron strips. The goddess Lada adorned the earth with shady groves and dense forests, deep rivers and deep lakes.

Troyan saw this and, after waiting for Rod to retire, he began to create the world. Only instead of black earth he got red clay, instead of cold water, swamp slurry, instead of green grass, tenacious burdock. Having blown Alatar on the stone, Troyan created gloomy Nav, darkness, cold moon and heavenly dust.

Svarog and the goddess Siwa

Once in a battle with Veles, the lord of Navi, Svarog himself, the heavenly blacksmith, was wounded. And now a pious man met him on the way.

Sit on my back, I will take you to the best healers, - said the man to Svarog.

No, it is better to take me to the mountain, to the goddess of fertility Siwa, - asked the heavenly forge.

The man did not argue. For a long time they climbed up to the clouds. Finally they reached the top of the mountain, on which a huge palace towered.

A young woman wearing a green wreath came out of this palace to meet the guests. Her shoulders were adorned with gold and silver, her breasts were decorated with flowers. In one hand, near her face, she held a lily, in the other - a golden apple and a bunch of grapes. The woman's skin shone with all the colors of the morning, and luxurious hair that fell to her knees served as her clothing.

I am Siwa, the morning star, the goddess said to the man. - In gratitude for the salvation of Svarog, my heavenly brother, I will teach you to plow the land and raise livestock.

There were many servants. They picked up Svarog and carried him to the palace. Then the goddess's husband came out of him - Sivee, the son of Troyan himself, a black-bearded man with a loaf, on which images of a plow and a yoke were skillfully baked.

Siwa showed the man what a plow and a yoke are for. And then she gave me a bite of the loaf, so that he understood how sweet bread can be.

In gratitude for the science of agriculture, people erected the Siwa temple. In its center, they placed a statue of a goddess.

And what about Sivee? Since then, every May 1, people gather on the top of the mountain, where Sivee, in the guise of a cuckoo, portends years of life for them.

Heavenly Blacksmiths

The forge of the lord of the sky Svarog and his son Dazhdbog is spread out under the sun itself. It was so large that it was impossible to go around it in a day. Twelve apprentices helped the gods to lift the hammer and pincers. Then people still did not know iron. If anyone needed to forge a plow, a horseshoe or even a pin, they went to the heavenly blacksmiths.

But then the three-headed serpent Tasan appeared on the earth, the product of the evil Veles and Volota. From his fiery breath people died like grass under the sun.

People ran to Svarog, asking to hide them in the forge. Only the gods let the people in and closed the iron doors behind them, Tasan's roar was heard.

Hey blacksmiths, give me back my loot!

And you lay a hole in the door. We will put people on your tongue, - answered Dazhdbog.

While the monster licked the iron doors, the gods warmed up the tongs. When Tasan stuck his tongue into the hole, they grabbed his tongue with hot tongs. The serpent howled.

Don't beat me to death! There is no one stronger than us in the world. Divide the whole world equally.

Okay, - said Svarog. - But first we will lay a boundary, so that later there will be no disputes.

Father and son forged a plow of three hundred pounds, harnessed Tasan into it and began to plow a furrow from Kiev two fathoms and a quarter deep. After making a furrow to the Black Sea, the gods suggested:

We divided the land - now let's divide the water.

They drove Tasan into the Black Sea, and there he was drowned.

The furrow of Svarog and Dazhdbog is still visible here and there across the steppe: it stands two fathoms in height. All around people are plowing, but they do not plow the furrows, they leave it in memory of their heavenly patrons.

Hammer and pliers

The first people lived like animals: they did not know fire, they fought with clubs and stones. The ruler of the sky Svarog decided to help the human race. He came down to earth with tongs to teach people how to forge iron. And then the first bonfires began to blaze. Black smoke pulled from the squat forges dug into the ground ...

After the goddess Siwa herself taught people to plow the land and raise livestock, the human race was finally transformed. People stopped walking in coarse skins and put on multi-colored fabrics. The squalid dwellings were replaced by spacious, light houses.

After the return of Svarog to heaven, his son Dazhbog reigned ...

Morana the Witch

Of all the goddesses of light Iriya, Morana alone lived in two worlds - six months in the kingdom of the ruler of the sky and another six months in the domain of the gloomy Veles.

But often, when night fell and everyone went to bed, Morana would sit at the spinning wheel. Woe to the one who decides to disturb the goddess at this time! White clouds and dark clouds, cold dew and thick haze emerged from Morana's arms.

As soon as the spinning wheel fell silent, the bad weather stopped, and the clear sun peeped out.

Morana did not demand rich sacrifices from mortals. It was enough for her that, being angry, she could send havoc on people - terrible visions. What could anger the heavenly spinner? Morana didn't like those who work on Friday.

Once, a girl sat down to spin on a forbidden day. I didn't notice how I stayed up until midnight. Suddenly the door opened and an unfamiliar, very tall woman in a blue dress entered the house.

Are you spinning? she asked.

I'm straining, - answered the girl, growing cold with an incomprehensible fear.

Smiling unkindly, the woman pulled out forty spindles from her bosom.

Straighten them while I go to other houses.

So she left.

The girl guessed that it was the goddess Morana herself who came to her. But, as you know, the eyes are afraid, but the hands are doing. Grabbing a skein of thread, the girl hastily began to wind it on a spindle. And only when she had wound all forty spindles did she get up from behind the spinning wheel.

Then Morana returned. Looking at the work done, she grumbled:

I did it quickly, otherwise I wouldn't spin you any more. Look, it would be so with you!

With that, Moran grabbed the spindle and broke them.

Morana the cowshed

Morana also had an earthly abode. They say it was located on the top of a hill, and it was covered by a cap of clouds. Even the wind, Stribog's grandchildren, could not dispel it. Every fifth night, Morana flew up the hill to weave webs of water. Then she went to the source of the Mutnaya River. On the shore of Lake Ilmen, on the island, she grazed red bulls and black rounds. The common people, knowing this, called Morana - Cowshed. They said that Veles often visited the goddess, taking the form of a fish or an unknown monster.

Once Perun walked on the ground, playing with a thunderous club. Suddenly he caught sight of a corral of thick willow twigs. And behind him - red bulls grazing on flooded meadows, and black rounds.

By all means, Perun wanted to take a couple of animals to his heaven. Let them fatten fat on cloudy pastures, along with Letnitsa's cows and lambs!

Conceived - done.

Returning, Morana began to count her bulls and rounds, but two, the most stately and beautiful animals were missing.

Having brewed a cauldron with witchcraft herbs, she began to intensely peer into it like in a mirror, until she saw Perun ...

The heart of the goddess was filled with anger. Finding traces of the kidnapper, she cut them out along with the sod, and then threw them into the fire, saying:

As the firewood began to burn with a hot flame, so let Perun's heart flare up with a passion of love!

Meanwhile, the thunderer lost his peace. Neither the arms of the beautiful Letnitsa, nor the military exercises with the brothers Ladon and Dazhdbog could keep him in bright Iria. As if an invisible force was pulling Perun to the source of the Mutnaya River.

And now, unable to cope with the desire any longer, Perun rushed to the lake island.

Morana was just closing the pen when the Thunderer appeared in front of her. With an avid glance, he began to devour the slender countries of the goddess.

Slyly, with her round shoulders, Morana said:

If you want me to go to bed with you, bring me the millstones from Navi. They are kept behind twelve doors in the Black Mill, which is behind Veles and Vela's dwelling.

Perun wondered.

But how do I get to the millstones?

Don't worry about that. Or have you forgotten that I have the power to witchcraft?

And the goddess handed the thunderer a bunch of small red flowers.

This is a tear-grass. With her help you can open any doors!

Not knowing that Morana planned to destroy him, Perun went to Nav. He rode so fast that the squad of horse spirits and black ravens was left far behind.

As soon as Perun reached the dwelling of Veles and Vela, the fires of the skulls lit up on the fence.

Hands appeared from somewhere, grabbed the intruder and threw him into a deep well. But the thunderer was not taken aback. Turning around as a rooster, he exclaimed:

Beak, drink the water!

As soon as Perun flew out of the well, his hands caught him and threw him into the fire. However, even here the thunderer showed ingenuity - he filled the flame with water.

Here, from all directions, came the sound of horses' pounding and the blows of wings. A squad of spirit riders and black ravens threw themselves on their hands and drove them away.

When Perun approached the Black Mill and touched the doors, they began to dissolve on their own.

Perun took the millstone and went back, not hearing the doors being locked behind him. A squad of horse spirits and black ravens remained inside. She was torn, noisy, fought; some with teeth, some with beaks and claws broke the doors.

Perun stood, waited and returned alone to Morana. He came, and there, in the yard, Veles is in charge. Morana hit Perun with a twig and turned him into a tour with golden horns and silver hooves.

Meanwhile, from Klimba, the goddess of night fears and terrible prophecies, Letnitsa heard about what had happened to her husband.

Letnitsa appeared on the lake island with a green noise, the power of blossoming trees, grasses and flowers. Here the squad of Perun arrived in time.

In a rage, the goddess and the horse-spirits swept the strong bars of the enclosure. Red bulls and black rounds rushed scattering through the shallow water. And black crows rushed after them.

Moran decided to catch Letnitsa. But the goddess will slip away from her like a butterfly, then dissipate in a warm rain. Tired, Morana agreed to return Perun's former appearance ...

And what about the millstones?

They say that Svarog and Dazhdbog decided to give them to people. And so that you could grind flour day and night, Dazhdbog even came up with a water mill. The river is running, turning the wheel, just don’t be lazy to add grain!

BELT-RAINBOW

myths of the Baltic peoples of Bashkiria

Dievs

In the beginning there was an endless void in which the brothers Dievs and Wells flew. Dust whirlwinds whirled far below.

Dievs told Wellns to come down and fetch the dirty linen. Wellns obeyed his brother's orders, but hid some of the earth in his mouth. Dievs scattered rubbish across the sky and said:

Let it grow and turn green. - And below there was a beautiful green land with flowers and trees.

Something began to grow in Wellns's mouth, his cheeks swelled. Blocks of earth burst out and fell on the flat surface of the new world. This is how the mountains appeared.

Dievs married Dave - the sky and gave birth to other gods and goddesses.

They say that every evening the sons of Dievs, twin brothers, went to the seashore. There they lit two fires, awaiting the return of Saule, the daughter of the sun.

When the girl finally appeared, the sons of Dievs rolled her across the sea in an apple boat, and then drove her home on horses dressed in green blankets.

Percons

based on Latvian folklore

The eldest among the sons of Dievs and Deiva was the thunderer Perkons.

Here's what they say about him. It was a black-bearded man in white and black robes. Making a terrible roar, he drove through the clouds along the stone road. The chariot of Percons flew faster than the wind, because four red horses were harnessed to it. Descending to the ground, Percons took the form of an old man. In one hand he held a hammer, throwing lightning arrows, in the other a horn and a goat on a rope.

Percons had a faithful assistant - the blacksmith Kalvis. It is said that he bound the sky and hammer for Percons.

Once Percons wooed the goddess of the dawn, Austre. Wellns did not like the choice of Dievs' son. He began to harm Percons in every possible way. Either he will steal his horses, or a wonderful hammer will steal. And what about Austra? She did not remain faithful to her groom for long: she ran away on her wedding day with Wellns.

Upon learning of the betrayal of the bride, Percons rushed after her in pursuit.

Wellns understood that he could not escape the anger of his son Dievs, hid Austra behind the clouds, and he himself went down to earth, where he turned into a lamb. Percons struck the lamb with lightning. The skin on the animal caught fire. Then Wellns turned into a pike and tried to get away from his pursuer down the river. But even there the arrows of Perconse overtook him.

Wellnes had no choice but to get out on land. And then a spreading oak grew up on the shore.

Then Perkons split it with one stroke of lightning.

Austra, who remained to live among the clouds, once saw a young man on the ground. She fell in love with him and walked down to him on her rainbow belt. The earth accepted her as her daughter, calling her Lauma, the goddess who brings happiness.

Soon the young couple had a child. Lauma went down to earth three times a day to breastfeed her baby. Upon learning of this, Percons grabbed the child and threw him into the sky, and cut off Lauma's breasts, chopped them into small pieces and scattered them on the ground.

Since then, the oblong stones that are found in the field during plowing are called Lauma's nipples.

It is said that after this Perkons decided to marry the daughter of the Sun, the beautiful Saule. To win the heart of the proud goddess, he asked Calvis to tie a buckle to his chosen one.

The wedding was noisy and rich. Only this time the Thunderer was not lucky. Saul cheated on him with Menes - the son of the moon.

For this Perkons cut the month with a sword.

Lachplesis

Latvian heroic epic

On the steep bank of the Daugava, where its bright waters are foaming, breaking against the Kegums rapids, the once log walls of the castle towered. The noble kunig Lielward lived in that castle.

Once, at sunset, a boat moored to the shore and a gray-bearded old man stepped out of it. In his arms he held the baby. The elder - and this was a wise Vaydelot - a priest and fortuneteller, knocked on the gate of the castle and said to Lielward, who came out to meet him:

- O glorious kunig! I found this child in the forest. A brown bear fed him with her milk! Look - he has bear ears. I have been waiting for his appearance for many years. In ancient times, the gods revealed to me that dark days would come for us. Warriors in horned helmets will come from across the sea to seize our beautiful land. But in that terrible hour, a man fed by a bear will stand up to protect people.

Accept, glorious Lielvard, our savior under your roof, raise as your son. I would have left it with me, but the sunset of my life is already close, and I am not destined to see either the beginning of the coming disasters, or their happy end.

Weidelot got into his boat and sailed down the Daugava, where the sun was setting, and the child with bear ears remained in the Lielvard castle.

Eighteen years have passed. The noble Lielvard grew old, and his adopted son matured.

Once, on a fine summer day, they were walking in a green forest near the castle. Suddenly a huge bear jumped out of the thicket and, with a roar, rushed at the old kunig. But the young man shielded his father, grabbed the enraged beast and tore it in half with his bare hands.

Then said old Lielward:

- I see you are already an adult. It's time for you to leave the shelter under which you grew up and come out to meet your destiny. Tomorrow you will go to my old friend, the noble cunig Burtnieks. Burtnieks is a warrior who has accomplished many feats, and a scientist who has read many books. He will teach you the martial arts, give you ancient wisdom, tell you about the past of our country, about the glorious deeds of ancient heroes, reveal the secrets of earth and sky. And from now on your name will be: Lachplesis - The Conqueror of the Bear.

Lachplesis said goodbye to his named father, mounted a horse and set off.

Lachplesis rides through the forest. The forest is getting darker and thicker. And then night fell. Wolves howled in the forest, somewhere in the distance an owl howled, Suddenly he sees Lachplesis - a light glows behind the trees, a barely perceptible path winds along the ground. He went along the trail and drove out to a secluded forest castle, asked to stay in the castle for the night.

A decrepit old man Aizkrauklis lived in the castle with his daughter. The old man's daughter was called Spidal, which means - shining. Indeed, Spidala shone with dazzling beauty, but only her beauty inspired not admiration, but fear. Her long braids curled like snakes, black eyes were darker than a thunderous night.

The hosts shared their dinner with the guest, gave him a spacious room for sleeping with a soft bed. Before going to bed, Lachplesis looked out of the window. The moon shone through the clouds, and in the moonlight he saw witches and devils soaring over the forest. And together with them, the beautiful Spidal flew astride an oak block, chasing her with a gnarled stick.

In the morning Lachplesis told Aizkrauklis:

- I like your castle. May I stay here a little longer?

Old Aizkrauklis replied:

- Guests, as you wish.

When it got dark, Lachplesis quietly got out of the castle and, hiding in the bushes, began to wait.

At midnight Spidala came out with her braids loose and in black clothes, went up to an oak block lying near the wall, hit her three times with a stick and whispered magic words. Immediately the deck bounced off the ground. Spidala jumped on top of her and disappeared into the dark sky.

The next night Lachplesis again got out of the castle and hid in the hollow, which was in the deck. At midnight, like the last time, Spidala came, hit the deck with a stick, whispering a spell, and they flew.

The flight did not last long. The deck sank in the middle of the swamp, at the edge of a large black pit. Lachplesis looked out of the hollow, he sees - twelve witches, one more beautiful than the other, have arrived, each on its own deck, and in the swamp, furry devils are already waiting for them. The witches with devils began to descend into the black pit, and Lachplesis followed them.

A fire was burning in the middle of the pit, a black cauldron hung over the fire, and a witch's potion was bubbling in it. The gnarled old witch was stirring the potion with a long-handled scoop.

Lachplesis hid in a dark corner, where unknown herbs were piled up in a heap, and began to watch what would happen next.

The old woman knocked on the edge of the cauldron with a ladle and announced:

- Children, it's time for supper!

Witches and devils began to approach her with their bowls, the old woman poured all the brew to the brim. Lachplesis saw that frogs and snakes were swimming there. Witches and devils slurp and praise, and Lachplesis should just spit.

But then the supper was over, and everyone stood in a row by the fire in front of a large block, into which a sharp ax was stuck. The old witch took the ax, swung and, with all the strength, grabbed the block. The blockhead gasped, and Likcepurs jumped out of it - the Crooked Hat, the head of all devils, the owner of the underworld.

The block turned into a golden throne, and the ax turned into a fire-breathing dragon. Likcepurs sat on the throne, the dragon lay at his feet. All bowed deeply to the master of the underworld.

Likcepurs hit the ground with his staff, and immediately, flapping their wings, the monsters descended from above, carrying a man in their claws. They threw the human monsters before the throne of Likcepurs and flew away.

The unfortunate man prostrated himself on the ground and whispered:

- Have mercy, sir!

Likcepurs said, grinning:

“For many years you have been my faithful servant, venerable Kangars. But your life has expired, and now my dragon will devour you.

The dragon raised its head, and Kangars shouted in horror:

- Oh Lord! Give me just a little respite!

Likcepurs replied:

- As you wish! I will give you a reprieve if you help me conquer people, turn them into slavery.

- How can I help you? - trembling, asked Kangars.

And Likcepurs replied:

- Betrayal! Soon my messengers will appear from the west, black warriors in horned helmets will come from across the sea. Swear that by cunning you will lure your people into their networks, you will give your country to them in power.

Kangars exclaimed:

- I swear!

Devils and witches screamed with joy, danced in a wild dance.

Soon Likcepurs said:

- Morning is approaching.

His golden throne turned into a chariot, the dragon into a black horse. The witches and devils cried out:

- We will accompany you, master! - jumped on the heels of the chariot, taking Kangars with them.

Lachplesis was left alone in the pit.

Lachplesis thought: “After all, perhaps I myself will not believe that I saw all this in reality, and not in a dream. So that I have no doubts, I would have to grab some thing from here. " He noticed an old, tattered scroll and hid it in his bosom.

Then he climbed out of the pit, found the Spydala deck, climbed into the hollow and waited for the witches and devils to return and Spydala fly home.

And Spidala, meanwhile, whispered with the old witch. The old woman told her:

- Today the uninvited, uninvited bear-ear knight Lachplesis made his way to our gathering. Now he knows our secrets and can reveal them to people. If this happens, we will have to leave these places. Now Lachplesis sits inside your deck. Take one of your girlfriends with you and fly together up the Daugava, to the black pool near the Stabrag cliff. There, jump over to your friend's deck, and push your own with a spell into the pool. In its black waters, the bear-eared knight will find his death.

In ancient times, the Stabrag cliff was nameless. The beautiful Stabradze lived near him in one village. Evil people parted her from her lover, and Stabradze threw herself from the cliff into the black pool. But by the will of the formidable Percons and beneficent Lauma, the beauty did not die, but became the good spirit of those places. Stabradze lived in underwater palaces, covered fields with fog from frost, led boats through dangerous whirlpools, gave cold water to tired travelers.

And sometimes it happened that Stabradze took a little girl for upbringing, and when she became an adult girl, she again let her go to people. There were no brides in the whole country better than the pupils of Stabradze.

And so on a moonlit night Stabradze was sitting with a spinning wheel on her cliff, spinning a light fog from the air. Suddenly he sees two witches flying across the sky on oak logs. Over the whirlpool one of them jumped behind her back to the other, and her deck collapsed into a black whirlpool and went to the bottom. The witches rushed away, and Stabradze soon descended from the cliff, caught the deck and saw a young man with bear ears in the hollow. His eyes were closed and he could hardly breathe.

Stabradze called her pupil, young Laimdot. Together they carried the young man to the underwater palace, laid him on a bed of silver shells.

Lachplesis woke up and saw two beautiful maidens in front of him. One is a river maiden, the other is an earthly girl. Lachplesis and Laimdota looked at each other - and love entered their hearts.

Stabradze, to whom the future was opened, told Lachplesis:

- I see that you are ready to stay here forever, but you have a different fate. Get up, I'll show you the way to earth.

She took Lachplesis by the hand and led him to the bank of the Daugava.

Lachplesis goes along the coast. Suddenly he heard a noise and a crack. He looks - at the top of the hill, a guy of gigantic stature is cutting down centuries-old trees.

- Hey! - Lachplesis shouted to him. - Who are you and what are you doing?

The giant replied:

- My name is Koknesis - Pulling out trees. I am building a fortress so that it becomes an obstacle in the path of enemies if they invade our lands. And who are you?

- And I'm in - Lachplesis - The winner of the bear. The gods have appointed me to protect our country from foreigners. I am heading now to the castle of the glorious Burtnieks to learn the art of the warrior there. If you want - come with me, and from now on we will be friends.

Finally the castle of Burtnieks appeared. The old warrior willingly undertook to teach the two young knights everything he knew himself.

So a year passed. Once Burtnieks said:

- Today is a joyful day. My daughter is returning, who has lived far from her home for many years.

All the inhabitants of the castle went out to meet the young mistress. Lachplesis looked at her, and his heart beat fast - he recognized the beautiful Laimdota.

Meanwhile, the news reached the witch Spidala that Lachplesis did not die in the black pool, that he lives in the Burtnieki castle and will soon become a skilled warrior. On a stormy night, all wet in the rain, she ran to Kangars' house and said, shivering with cold and fear:

- We are lost! Lachplesis, who knows that I am a witch and you are a traitor, is alive and can divulge our secret.

Kangars turned pale and said:

“We have to destroy him, and I know how to do it. There is a giant Kalapuisis among our neighbors. We must lure him into the vicinity of the Burtinieki castle, say that there is a rich profit for him here. Lachplesis will wish to fight him, but will not be able to defeat the giant. And then it will end.

Soon a giant appeared in the nearby forest. He began to plunder the surrounding peasants, to ravage their villages. Old Burtnieks, having learned about such a misfortune, said:

- To the one who drives the giant out of our lands, I will give my daughter to wife.

Both friends volunteered to fight the giant - Lachplesis and Koknessis. Both got ready for the journey, but Lachilesis said:

- Friend! Give me the right to defeat the giant. I have loved the beautiful Laimdota for a long time, and you recently saw her for the first time.

And Koknessis stayed at home.

Here Lachplesis reached the dense forest, saw a huge bonfire. The giant Kalapuisis is sitting by the fire, roasting a whole bull for his dinner.

Lachplesis shouted:

- Hey, Kalapuisis! Let's fight!

The giant laughed and answered with a sneer:

- Should you, chicken, fight with me?

He got to his feet - the tallest trees in the forest were up to his shoulder - and threw his war club weighing one and a half pounds at Lachplesis. But Lachplesis deftly dodged, swung his sword and wounded the giant in the knee. The giant's leg turned up, he fell to the ground. Falling, he grabbed a century-old pine tree and uprooted it.

The giant's chest pressed down with a pine trunk, he cannot rise. Lachplesis was about to chop off his head, but Kalapuisis prayed:

- Spare me, knight! You are, right, Lachplesis? My mother once predicted to me that a knight with bear ears would defeat me.

Lachplesis helped the giant to rise, and since then there has been an eternal friendship between people and giants.

The beautiful Laimdota was anxiously awaiting Lachplesis, and when he returned victorious, she happily ran out to meet him, and old Burtnieks immediately announced them to be bride and groom. The castle began to prepare for the wedding.

But at that time a foreign ship appeared in the sea. Warriors in horned helmets sat on it. Seeing the danger hanging over the country, the lord of the waters, the green-bearded Outrimps, raged in earnest. He grabbed the ship and threw it ashore, so that it shattered into pieces.

The fishermen who lived on the coast rushed to the aid of the strangers, not knowing that, risking their lives, they were saving their enemies.

The insidious newcomers came to the great kunig Kaupo, entwined him with flattering speeches and begged for permission to build a city for themselves. The simple-minded Kaupo not only gave the foreigners land, but even provided them with skilled craftsmen. And here, where the Daugava and Ridzini merge together, Riga began to rise.

Foreigners sent a message to their homeland: "We are building a powerful fortress, and you send an army, the people here are peaceful and simple-minded, it will not be difficult to conquer it."

The elders and waidelots gathered in a sacred grove under the shade of a hundred-year-old oak tree and began to ask the gods how to save their native land from evil aliens. The gods answered:

- Your savior is Lachplesis!

- But where is he?

And then Lachplesis appeared in the sacred grove and announced:

- I'm here!

He gathered an army, the first among which was Koknesis, and moved against the foreigners. Like a hunter of foxes, Lachplesis chased enemies, freeing the villages and castles they had captured, and, finally, drove them across the sea. Only the insidious leader of the aliens found shelter in the house of Kangars.

With the victory, the bear-eared knight returned to the castle of old Burtnieks. Soon Lachplesis and Laimdoty got married, and they healed happily and calmly, not expecting a new trouble.

But the leader of the foreigners, secretly living near Kangars, did not accept defeat. He ordered the traitor to find out what the strength of Lachplesis is, how it is possible to defeat the bear-ear knight.

Kangars began to question the evil forces, and they answered the traitor:

- The power of Lachplesis is in his bear ears. If he loses them, then he loses his strength.

Once guests gathered in Lacplesis's house. After a merry feast, they decided to amuse themselves with a valiant game on the high bank of the Daugava, to show their military prowess. The guests began to compete with each other in equestrian and foot combat, and each time a knight in black armor emerged victorious, who had arrived from nowhere. Nobody knew that foreigners had sent him to Lachplesis. The knight's black armor was enchanted and he was invulnerable.

Here the Black Knight challenged Lachplesis himself to a duel. Lachplesis said:

- It is not customary for the host to fight the guest.

But the Black Knight began to taunt him, reproaching him for cowardice. The bear-ear knight could not stand it - and accepted the challenge.

Opponents stood opposite each other on a steep bank near the water, swords flashed in the air. And now - the Black Knight Lachplesis cut off his right ear. The knight roared like a bear, grabbed the opponent with his arms, squeezed that there was strength. Black armor crackled, but the knight contrived and cut off Lachplesis's left ear. Lachplesis swayed and, without letting go of the enemy, fell down from the cliff.

The waters of the Daugava closed over his head.

The sun disappeared behind the clouds in sorrow, a thick fog billowed over the Daugava, dew fell on the ground, like tears.

Laimdota did not survive the death of her husband, on the same day her soul flew away.

And then foreigners came again and ruled for five long centuries.

But in the most difficult years, the people believed that their power was not eternal. The time will come, Lacplesis will rise from the bottom of the Daugava, full of strength, as before, and again the native land will become free and happy.