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Archaeological monuments of Udmurtia. Money on the bones

Nowadays, treasures are looked for almost everywhere where there is even the slightest chance of finding them. And the chances of finding a treasure invariably increase if people have lived in this territory for a long time. Of course, there is a possibility that the treasure will be found in some wilderness where there have never been human settlements, but this is a matter of pure luck, which is not to be hoped for too much.

Udmurtia has never been considered a territory with an increased chance of discovering many rich treasures, and there are objective reasons for this. But the phrase “treasures of Udmurtia” is also not completely meaningless.

What is in the ground anyway?

Most of the treasures were lost a long time ago, since the creation of the Kunstkamera by Peter I and his order that "if anyone finds something valuable in the ground, hand it over to the state." Since that time, the looting of cemeteries and other historical sites has actually begun. The system was very simple, and ruinous for history. The peasants, who accounted for most of the finds, having discovered the treasure, first tried to find a practical use for it - the dishes went to the house, the iron - to be melted down. The rest was surrendered to the headman or the clerk.
Since the 17th century, in the central zone of Russia and in the Urals, there were entire villages of the so-called "bugrovshchik". They made money by opening and destroying burial grounds. They searched exclusively for gold, the finds were measured in kilograms. These were the "ancestors" of black archaeologists who collected the most valuable treasures.

How many treasures?

Udmurtia is the periphery of civilization. In the ancient and Middle Ages, there was no princely power or any rich tribes and nationalities here, even the Golden Horde stopped a little lower, reaching the territory of neighboring Tatarstan. Valuables were brought to Udmurtia with ancient caravans - sugar, jewelry and other goods from Asia and Europe were brought up, furs were brought down. Values were grouped first around small settlements that served as shelter for caravans, and later around money changers, inns and fur trading posts. Golden crowns and thrones cannot be found here, because the general welfare local residents until the 18th century was extremely low.

How to determine the value of a treasure?

The basis of the production of "black" archaeologists is coins. This type of finds is the most liquid and easy to evaluate. All coins are systematized and cataloged, their value is indicated in special editions. From them it is easy to estimate the value of the treasure. Often more important, for example, is not the composition - gold or silver, but the rarity of coins. Let's say, the trial minting of a coin worth 2 kopecks by John Antonovich in 1740, Peter's Altyn or 15 kopecks of Alexander I. A coin with a denomination of 1 ruble can cost up to 5-6 thousand rubles on the black market, 1 kopeck - about 300-500 rubles.

Number
Only 30 treasures in Udmurtia were officially handed over to the state by those who found them. The earliest find is dated 1898, the treasure is called "Izhevsky", it contained 213 coins from the time of Ivan the Terrible and a silver pendant.

About treasures in Udmurtia

"The treasure is a childhood dream or a tribute to fashion"

Izhevchanin Alexander Sterkhov - Deputy Director of the Izhevsk furniture manufacturing company. I became infected with the search for "treasures" 5 years ago. Now it is a mandatory program every week on Thursdays and from Friday to Sunday.
- I found my first treasure on the second day of the very first search, - says Alexander. - The find was not small. He took his breath away from joy. Coins sold for 6 thousand rubles.
At that time there were not so many treasure hunters. But every year there are more and more people who want to dig in the ground in search of treasures. Today there are about 500 such lovers in Udmurtia.

Oleg Roshchupkin came to treasure hunting out of a passion for history, and has been doing this for two years now.
- I can not boast of significant finds, - says Oleg. - Often found a few coins. Friends told me that they were digging out a set of agricultural tools - there was a sickle, there was something else. There are others who have found treasures worth more than 600 thousand.
According to Alexander, he was more lucky. There were cases when they "raised" (in the slang of treasure hunters it means - found, dug up), 500-600 thousand rubles each. This season, I found 1200 coins - for 350 thousand rubles. Two weeks ago they went - again they were lucky: they “raised” 101 coins, each of which will cost 300 rubles.

Alexander recalls one find with special emotions.
- It was one of the first coins I found. Pyatak of the times of Catherine II. He is big and handsome. I thought then - I'm rich. It turned out that the coin costs 200 rubles.
Whether you find a treasure or not depends largely on luck. But other than that, of course, there is nothing to do on the field without special tools. First of all, you need to find maps of old villages.
- Such cards can be bought either through the Internet, or found in archives and libraries, - says Alexander.
Buying a card from friends is almost impossible. In this case, it's every man for himself. Outside the brigade, which usually conducts searches, information about exactly where the treasure was found also does not go out.
According to our heroes, treasure hunters are not respected not only by archaeologists, but also by some villagers.
- There are one or two people who are searching for treasures, neglecting all the rules, - says Oleg. - They dig up archaeological sites, do not bury holes after themselves, where equipment and cattle can then fall. It is because of such units that everyone thinks that all of us - treasure hunters - are like that. In fact, we never destroy archeological monuments, we never dig up cemeteries. And leave the field behind clean and even. Yes, and on private territories without the permission of the owner we do not poke our noses.
But there were cases when the "diggers" were even taken away by the police. If they prove that the excavation took place in the wrong place, law enforcement agencies have the right to issue a fine for an administrative offense.
“Now we are rummaging through old villages, all treasure hunters work in such places,” Alexander assures. - The finds will be enough for another two years. Then it will be possible to take both roads and forests.

Numbers
How much does it cost to be a treasure hunter
A trip for two days, taking into account gasoline and food - 2 thousand rubles.
The cost of a metal detector is from 8 to 60 thousand rubles.
The cost of a shovel (good, since ordinary bayonet ones tend to break after a couple of trips) - from 2 thousand rubles.
The cost of a set of cards is about 60 thousand rubles.

Law
Bringing treasure hunters who break the law to account is not easy. The Criminal Code of the Russian Federation contains a single article - 243: destruction or damage to historical, cultural monuments, natural complexes or objects taken under state protection, as well as objects or documents of historical or cultural value. Term - up to 2 years in prison or up to 200,000 rubles fine. However, in order to apply this article, it is also necessary to prove the fact that the found treasure is under state protection or is of historical value. Since Russia has not yet ratified the convention on the protection of historical monuments, unauthorized excavations are usually classified as petty hooliganism.

Treasure hunting in Udmurtia
Treasure hunting in Udmurtia is gaining momentum. People want to try something new and therefore pick up metal detectors, trying to find something interesting and, perhaps, valuable in the ground. For some, this is just a harmless hobby, but some are ready to get into the most unsightly places, putting aside disgust and neglecting moral principles in order to earn money.

The excavation season is coming to an end, and lovers of finding something valuable in the earth are counting their earnings. Alexey (not his real name), a search equipment store salesman and avid digger, says that for him, like for most others, such an activity is just a hobby, like hunting or fishing for someone, but he is familiar with those who manage to turn their hobby into a good additional income.
“I have friends who, in addition to their main job, earned 100-150 thousand rubles over the summer,” he says. - True, this, as a rule, is a matter of chance - maybe you are lucky, or maybe not. It is far from always easy when you come to a place to find something. It all depends on the equipment and on the digger himself.

People manage to make such a considerable seasonal profit on antiques found - mostly on coins. If you manage to get in touch with a true and, most importantly, wealthy connoisseur of antiquity, you can make good money by selling him a little thing for a substantial amount, which may seem like a simple trinket to the layman.
In a fit of greed, Alexey says, many treasure hunters decide to take the easy path and climb into the most unpleasant places. For example, in the sewer. It seems that it could be more disgusting than walking with a metal detector through the stinking slums? It turned out that there are those who managed to advance in this matter and, throwing aside all their moral principles, go on an even more unpleasant and risky adventure - to open someone's grave. Fortunately, there were no such cases in Udmurtia, but there are plenty of such situations in Russia as a whole. So, in early September, in Novocherkassk, unknown people opened several gypsy graves, taking jewelry from there.

The only thing that local “black” searchers can “boast about” is the desecration of ancient burials that are of interest to science. Of course, the burial grounds are also excavated by the archaeologists themselves, however, the difference between the two categories of diggers is absolutely cardinal. Unlike professional scientists who work exclusively for scientific purposes and observe all the moral aspects of such excavations, amateur treasure hunters again try to find something valuable in the remains of the dead, which is of greater interest not to museums, but to pawnshops.
So, for example, in 2015, the police were looking for people who excavated a cultural heritage site - the Pecheshursky burial ground in the Glazovsky district. There, treasure hunters found household items, tools, burial places of ancient Udmurts in appropriate clothes.

In the methods and consequences of their activity, such seekers resemble scavengers. They take the found artifacts in order to sell them profitably later, and they can spoil what is not of interest to them (unintentionally, simply out of ignorance or negligence). Aleksey himself claims that he does not have such acquaintances, but he knows that there are “scavengers” diggers. As a rule, these people are not burdened with a special burden of moral principles, so they are not at all stopped by the moral aspect of such activities, not to mention possible problems with the law.
In general, the young man notes, the law that allows only professionals to excavate is very crude and flexible, so it will not be difficult to find the right loophole in it if necessary.

“It’s just that we, by law, can dig up everything that is less than 100 years old. So it's hard to prove that you really tried to find something there. A friend of mine once had a case: he was walking with a metal detector, a patrol car stopped nearby, a policeman asked what he was doing, and he replied that he was looking for various trinkets. The policeman got into the car and drove away,” says Aleksey. “People usually buy equipment for their own pleasure, for a hobby. What they don't do! So, someone, for example, is looking for different ammunition.
By the way, this hobby is extremely dangerous. So, a year ago in Udmurtia, one such adventurer stumbled upon shells from the time of the civil war, on which he miraculously did not blow up.
As a rule, such a hobby cannot be profitable. Many people buy equipment, the cost of which they simply cannot compensate for with their finds for a very long time. For example, a good metal detector can cost more than 100 thousand rubles. Of course, you can limit yourself to minimal costs: buy the most primitive metal detector for 7 thousand, batteries for 100 rubles and a shovel for 600 rubles.

If you wish, you can try to recoup these costs, but it is difficult to find something really valuable in Udmurtia, since there are practically no significant historical objects in the region. So treasure hunters often prefer to travel to neighboring regions. For example, it is often possible to dig in Vyatskiye Polyany. Of course, diggers also travel through the forests of Udmurtia, but mainly for the sake of “sporting interest”.
Fans of digging in the ground share their experience with their associates on specialized forums and other Internet resources, and especially active ones even arrange various competitions. For example, you need to find some specific thing with the help of a metal detector in a certain place - something like a quest, only interesting only for a narrow circle of people. It is not customary to talk about “black” diggers in the vastness of these communities - most of the users simply ignored all my questions about such people, and those who answered said that they were unfamiliar with them. However, this is not surprising, because in the description of all such communities it is immediately stated that their members are engaged in “only treasure hunting, and not “black” archeology.”

T. I. Ostanina “The Lesagurt treasure of the 9th century. in the Cheptsa basin»
The National Museum of the Udmurt Republic named after Kuzebay Gerd stores 177 items of the 9th century treasure, discovered near the village of Lesagurt, Debessky district of Udmurtia in 1961. The treasure was found by students of the Debes secondary school N. Lekomtsev, P. Trapeznikov and N. Serebrennikov during haymaking. The finds were handed over to the Udmurt Republican Local Lore (now the National) Museum. The catalog of the archaeological collection was compiled by the senior researcher of the museum, Professor Taisiya Ivanovna Ostanina.

There are few treasures - but people die for them

As many treasure hunters joke sadly, the reasons that Udmurtia is not strewn with treasures containing many valuable items lie on the surface. The fact is that the territory of Udmurtia was deprived of history. On the one hand, an ancient urban civilization existed on the territory of the European part of Russia, people lived here, traded, set aside valuables for a "rainy day" and hid them - their treasures are at least a thousand years old, or even more. On the other hand, the territory of Siberia has many ancient burials, both ancient Indo-European and more modern, dating back to the era of various medieval state formations, from the Golden Horde to the Siberian Khanate. True, the vast majority of these burials were plundered in the 17th - early 19th centuries, including with the direct connivance of the state - Peter I, for example, stimulated the excavation of Siberian burial mounds out of "scientific interests".

But Udmurtia was deprived of ancient powerful centers of civilization, from which numerous treasures could remain. Basically, the values in these parts turned out to be in transit, since these lands are part of a kind of transport artery from Europe to Asia. In addition, one should not forget about the original inhabitants of Udmurtia, representatives of the Finno-Ugric peoples, who also had their own values, albeit not in such a large volume. So treasure hunting is also present in Udmurtia, and people even die as a result of their desire to discover the treasure. For example, in 2011, on the border of Udmurtia and Tatarstan, a treasure hunter died as a result of unauthorized excavations: as a result of a collapse of the soil, he was buried in an excavation site, the depth of which was six meters.

Spoons, coins, gold, silver, copper…

However, treasures are still found in Udmurtia, both quite ancient and practically modern. Here is a summary of some of them:

in the scientific community, the most famous is the so-called Kuzebaevsky treasure - a collection of jewelry of great material and artistic and historical value, which was discovered in 2004 in the south of Udmurtia. At the same time, this treasure is especially interesting and important for scientists because it was a kind of "stash" of a professional jeweler: in addition to finished jewelry, it contained raw materials for new jewelry, specific tools and devices, and personal belongings of a master who supposedly lived in the 7th century. This treasure provided rich information for reconstructing the history of the region and Central Asia as a whole at that time;
the so-called Lesagurt treasure, found in 1961 by schoolchildren on the banks of the Irymka River near the village of Lesagurt. This hoard included both coins and objects. As for the coins, these were 139 silver coins of the eastern states of the Early Middle Ages. The oldest of the coins in the hoard is the drachma, minted under the Sasanian king Hormizd I in 590. The youngest coin found is the Abbasid dirham, issued in the Central Asian city of Merv in 842;
in 1988, during the overhaul of one of the pre-revolutionary houses of Izhevsk, workers discovered two wooden boxes filled with carefully packed in boxes, newspapers and wrapping paper gold and silver items: spoons, knives, coasters, pocket watches, brooches, rings, coins and others. In the course of a historical study of the circumstances of the discovery of the treasure, it turned out that, most likely, the items found belonged to the wealthy Izhevsk merchant family of the Afanasyevs, who owned a shop selling horse harness and harness. In 1918, the merchant family left the city along with the so-called Izhevsk-Votkinsk division, which was formed during the anti-Soviet Izhevsk-Votkinsk uprising. The uprising was defeated, the Red Army was approaching the city, therefore, apparently, the merchant Afanasyev decided to hide the valuables until better times and his return, however, these better times for him, they never came and the treasure remained in the cache until its discovery after 70 years.

Treasures of the Svyatogorsk volost - Udmurtia
Who has not dreamed of finding treasure since childhood? Preferably the same as that of Captain Flint - in a large chest bound with iron, and there - precious stones, jewelry! But it is possible and simpler - in a clay jug or a cast-iron pot. And what? After all, our ancestors were richer than us, it was the Soviet government that made everyone equally poor. Yes, before people lived - not like us. Remember the stories of your grandmothers? Only not those who in their youth were Komsomol members - older, who still saw the tsar-father, and who would certainly tell their grandchildren in a dream: “That's when we lived richly!”

Hint in the book
- Grandfather said before his death - he buried the treasure near the village! As collectivization began, he put all his family savings in a pot and buried them in a treasured place. The gold is there! - Lazar Kuzmich, our photojournalist, passionate and romantic, whispered to me in an undertone. - I know this clearing, but it's big, I can't dig it all up! Mine detector needed! Are you familiar with this technique?
Listening to his long story, I just brushed it off - we are not children looking for treasures. Yes, and there are no such devices even in the military registration and enlistment offices, besides, mine detectors do not take gold, they can only do a simple piece of iron.
But after many years, a man with a modern metal detector appeared in our area. It is a pity that Kuzmich had already died by that time, without specifying where, in what clearing, the treasure of his grandfather lies. While other old-timers were remembering the addresses of famous treasures, my friend and I, let's call him Vladimir, went to more famous addresses. Sometimes you don’t even have to look for them for a long time - it’s enough to refresh the memory of well-known works on local history, for example, Mikhail Atamanov’s book “Toponymy of Udmurtia”.
One of its pages tells the story of an ancient settlement in the north of Udmurtia. Somewhere in the 50s, archaeologists examined it, but, apparently, they assessed it as not very promising. For some years the settlement was not touched, but then the local state farm plowed up the territory so that it would not be empty. It turned out to be very easy to find this place - all the historians of the local school know about it, telling with regret how this attraction ceased to exist.
And here we are standing near an ancient settlement not far from the village of Udmurtsky Karaul. Yes, the ancient people chose a magnificent place for it - the highest point on the ground, an amazing panorama of forests, fields, nearby and distant villages opens up in all directions.
“Look, from here you can simultaneously see a TV tower near Balezino, a cellular communication tower in Krasnogorskoye, and at night the same one in Yukamenskoye shines,” a local resident Gennady told us, who approached the road in anticipation of a passing transport.
Indeed, here it is, the black needle of a distant TV tower. But to her in a straight line fifteen kilometers, if not more! Even if in ancient times the forest here was thicker and taller, it was perfectly possible to give signals, for example, with the smoke of bonfires. However, were only Udmurts living here?
- There was once a cemetery here on the hillock, we call it Tatar, - said Gennady. - When the road was being built, bones and various shards were found in the ground.
It is unlikely that this place was chosen for themselves by the Tatars, who are quite rare in our area, but the Besermyans still live here. It is no coincidence that the names of some local villages are consonant with Turkic words.
However, the cemetery is now completely invisible on the ground, since a road was laid along it. Right next to it, a shallow quarry was made for the construction of the route, so only ancient burials remained in the memory of people. And people also say that because the road passed through the graves, car accidents regularly occur here. A small monument reminds of the latter: two cars collided at a crossroads with good visibility, a person died.
Our specialist Vladimir with his devices bypasses the area, also conducting dowsing. “The area is inhabited, positive energy is felt at the site of the settlement, negative energy is felt at the cemetery,” he says. However, it is not possible to find any traces of ancient eras here. There is a lot of metal underground, but these are the remains of various equipment, whole sheets of iron, small nuts and bolts that once fell off tractors and combines.

reserved meadow
Along the way, we examine nearby another place indicated in Atamanov's book. This is a meadow where the Udmurts of the entire Glazov district used to gather before the revolution! Here they offered sacrifices, prayed, held council. Also a beautiful place - a meadow, forests, a small river surrounded by shrubs. In the Soviet years, state farm and district holidays were already held here, in front of them, schoolchildren even cleaned the territory from garbage. But now the locals are not up to the holidays - the affairs of the former state farm "Kachkashursky" are not going well. Cattle graze in the reserved meadow, and fishermen roam the river.
The fact that such grandiose "forums" took place here in the past is known only to school historians who opened Atamanov's book. But even they argue among themselves on which bank of the river was the kuala - the place of prayers. But the ancient Udmurts did not accidentally choose this seemingly ordinary meadow for their meetings. Apparently, after all, it was distinguished by a special energy, or here in time immemorial there was a place that somehow attracted pagans. For some reason, their descendants quickly forgot their own. reserved places. I myself, having read Atamanov's book, for three years in a row persuaded the Udmurt-Kenesh activists to make a trip here. Alas, there is no transport, then time for a trip. In ten years, no one will remember where this reserved meadow, in fact, a monument of history and culture, is located.
Sometimes you think about how much noise there is on the national question, especially in Izhevsk, especially when it is necessary to share power. And what requires simple and disinterested attention - decays, is forgotten, lost. That's how this attraction will be lost.

Foal near the forest
Having exhausted the clues in scientific books, we turned to the locals with the question - well, where do you have treasures, antiquities?
- Oh, our village has always been poor, what treasures are there? - answered many. - Actually, somewhere in our garden there is a grandmother's treasure. But what will I tell the neighbors if they see how they are looking for something with devices?
- I remember, as a child, I dug out a whole handful of cartridges at the site of the battles of the civil war! Do you want me to show you? - said my friend.
Upon further questioning, it turned out that the place, although not far away, was a neglected road, impassable in places. By the way, in conversations about not so distant history, it turned out that in pre-revolutionary times the roads were often not at all where we see them now. And many previously noticeable villages were crushed, or even disappeared from the map altogether. Therefore, the stitches-tracks have become overgrown. At best, the old mighty poplars remind of the former settlements. Besides, what interest are the civil war sites now? In the north of Udmurtia, in most cases, it was transient. Looking for rusty rifles and traces of trenches where whites and reds once met in battle is, alas, not so impressive. Let's leave it to the young explorers. If they have not yet visited the battlefields then, when the patriotic education of youth was in great honor.
But still old settlements, created back in the 19th century, have a great history and at least some local legend associated with treasures and other ancient finds. We are going to such an old village of Kokman, which recently celebrated its 160th anniversary, as the banner at the entrance says. It began with a merchant's "dacha". Then this word did not mean six acres with a wooden house, but a solid massif of forest, given (hence the word "cottage") for rent for many years. Gradually, a glass factory appeared on the merchant's site, then it was replaced by a distillery, which was very famous throughout the county. Grain was transported here by convoys for processing into alcohol, which, in turn, was delivered throughout the district, including to provinces far from Udmurtia. The road here went through dense forests, and, as you know, robbers were found in them in the old days - most often local residents who could not resist the temptation to rob passers-by, including merchants who were going to their "dachas".
- Over there used to be the village of Selifonovtsy, known for its robbers. They hid the loot somewhere nearby, in the forest. They say that they left their treasure here. People gather mushrooms here and saw - a foal ran out of the forest, as if calling for itself. And a foal is a sure sign of a treasure that is asking for someone to get their hands on, our guide narrates along the way.
True, where to look for a treasure in this endless forest is unclear. A wonderful landscape with mighty pine trees, but they most likely grew up already under Soviet rule. And the forest was cut down here, and the arable land was plowed up. In a word, the area has changed its appearance more than once, even the location of that robber village is not guessed.
We drive further, looking closely at the old poplars - a sure sign that villages once stood here. And treasures were often hidden precisely under poplars, since this tree lives for a long time, it is not very suitable for firewood or construction.
The last turn of the road - and we are near the village of Kokman. In the village there was a solid brick church, built with the money of merchants and breeders. The bell of this church was heard at a very great distance. After the revolution, the church was closed, the bell was thrown down, the building was gradually pulled apart brick by brick. Even in our time, local people used them on the foundations of their houses. Relatively recently, a road was built to the village, while bulldozers straightened a hill near the former church. The remains of the foundation of the church, made of layers of limestone, were immediately opened to the eye (although there are no deposits of such stone in the district, which means they were brought from afar). And they also found the grave of a priest, judging by the vestments of the man lying in it. A gold button was found on the vestment.

Oh, how many wonderful discoveries there are ...
We go around with a metal detector the place where the church was. The device shows the presence of many pieces of metal in the ground. We dig in one, another place - and quickly find the remains of forged objects: pieces of gratings, door hinges. Finally, something more impressive, cast iron, the size of a palm comes across. Most likely, this is a piece of the main church bell. Judging by the rounding, its diameter was at least a meter - so it was heard far away. We had some doubts about whether there were then cast-iron bells? Now, for example, such ones have been cast for the new churches of Izhevsk, they are noticeably cheaper than bronze ones, although they are not so sonorous. After a short discussion, we come to the conclusion that in a provincial village the bell, most likely, could well have been cast iron. Immediately, a scattering of shells from the "three-ruler" was discovered nearby.
- Yes, in civilian life, they say, whites passed here, they even lost a chest with money in a swamp, - say the locals who noticed our search. - And over there in the gardens they constantly find old coins.
They suggest using a metal detector to search for rails from narrow-gauge railways - there were a lot of them around here, during repairs, metal was thrown into the forest, covered with sand. In the years of perestroika, they stopped transporting timber in wagons; for fifteen years now, rails have been used for fence posts and sheds instead of rapidly rotting wood. “Last year there were two people here with a homemade metal detector, they carried the battery in a bag, and you have a more interesting device,” local people appreciated the quality of our equipment. We quickly found them a gift of a meter-long rail and a spare track for the caterpillar DT-54.
For the sake of interest, we walked through the meadow, where the priest's house with numerous outbuildings used to stand. Alas, they found only the remains of foundations - a bunch of bricks, larger than those used now. In a word, you won’t find a treasure from a swoop, you have to spend hours and days looking for it, look through a large territory, and first collect all the local legends.
- I know that in our village my grandfather buried his savings before collectivization. Grandmother showed me a pine tree, under which lies a pot of money, including gold coins, - a familiar teacher convinced us.
True, then it turned out that she had last been in this distant and now disappeared village in her distant childhood. To be sure, her aunt must be taken there, who certainly knows the cherished place.
Hearing our story about the search for treasures, a familiar local historian said:
- In the Sharkan district, all forests are in pits. The people there, near the merchant Sarapul, lived well before the revolution. As the Bolsheviks came to power, all the Sharkans hid their savings in the forests. Then someone went and looked for these treasures - often the owners themselves, and more often all sorts of stubborn people who knew that you could find not only mushrooms in the forest ...

Vyatka - grabbing men
The further our travels went, the more we received reports of once buried treasures and hidden treasures. And this is in a modest rural forever poor area! But do not think down about your ancestors - under capitalism they knew how to value a penny and lived far from starving, as we were told in Soviet schools. An analysis of reports showed that the largest number of treasures could be found in remote and often non-existent villages on the border with the Kirov region. Previously, Vyatka men lived there, masters of all kinds of crafts. The land in these forest lands did not give rich harvests, but people found a source of good income in the development of various crafts: they made something from wood, were excellent blacksmiths, carpenters, united in artels, left to work, were engaged in carting. In addition, the Vyatka people knew how to trade, in winter the peasants went to distant cities for goods in convoys. Old-timers give a lot of examples of such enterprise, which was later destroyed in people by the Soviet government with its dispossession, collective farms and leveling.
- Oh, the most big treasure here lies on one small river! - one experienced person convinced me. - When they began to drive everyone to the collective farms, my grandmother folded the family silver and gold into an iron chest and lowered it into the water in a conspicuous place. But where is this place - you still have to look! - the friend continued with less enthusiasm.
- They say there is a swamp here, where a troika drowned with a cart loaded with money?
- I heard this legend, but we have a lot of swamps. Which one to climb into?
- Yes, here in a large village, when the boiler house was being built, many coins were found scattered around the garden. Let's go there!
- The founder of our village, they say, was engaged in robbery. And he hid a large treasure not far from the village, near the spring. And the poplars are still standing there, and the spring is conspicuous! - another old-timer assured me.
- I know, I know the place where my grandfather buried his money! In a cast iron they are filled with paraffin on top for reliability! - convinced another person.
But from further conversation it turns out that this place is either somewhere in distant lands, or the last time a person was there again in a barefoot childhood. In a word, for searches it is necessary to create almost an expedition.
- In our Prokhorovskaya side, you can search for a lot of treasures, - says another person. - Somehow my friend found in his garden gold coin: either a ruble, or a penny. I went with him on foot to Balezino, and returned already on a bicycle! They gave him so much money for one coin! He then shoveled the whole garden, but found nothing. Other guys already in the post-war years found a pot with money. Alas, they turned out to be the first years of Soviet power, it was not possible to sell them profitably ...
And our treasure hunter, by the way, was taken by one of the Krasnogorsk residents to where the family treasure should have been. It is even known in what - in a chest bound with iron strips. Remember, in such old brides they saved their dowry? So, they arrived at the cherished place, and there was an old hole, at the bottom of which there were rusty pieces from the upholstery of the chest. Someone has already carried away the treasure, and ten years ago! The owner missed his valuables!
Thus, our hands are still empty. Although a negative result is also a result. At least they collected a bunch of legends about local treasures. One more effort - and at least one we will find!

Hoard of silver coins
According to ITAR-TASS, in Udmurtia (in the Glazovsky region), an exploration expedition during planned work found a treasure trove of silver old coins.

Andrey Kirillov (deputy director for scientific work of the Udmurt museum-reserve "Idnakar") said that the treasure consists of 47 items, including Kufic dirhams in their entirety, minted in the 7th-11th centuries in the countries of the Arab Caliphate, and coins - "cut ” (cut into halves and quarters), which are broken for ease of calculation. The Udmurts did not use silver coins for their intended purpose, but used them as decorations. But as Kirillov noted, the presence of such coins in a buried treasure indicates that it previously belonged to a merchant or traveler who used silver coins for settlements.

According to the deputy director of the museum, the members of the expedition stumbled upon this treasure by chance. This place is valuable, because now the museum staff suggest that it was here that the caravan route could pass, which coincides in relief with modern trails and paths. Kirillov clarified that now such guesses can be more easily confirmed. He also said that the treasure with so many coins was found for the first time, and earlier scientists had to discover only individual specimens.

According to scientists, a person could well have hidden silver coins in front of the impending danger. Kirillov suggested that two versions are possible: the merchant could have buried the coins in front of the settlement in fear that he would be robbed, or when he was pursued along the way. The treasure was not buried very deep - only 30 centimeters from the surface of the earth. Experts noted that such a number of coins in those days would have been enough to purchase a war horse, and in our time - for a chic foreign car.
Scientists are still going to test the metal for the purity of silver and translate the Arabic script on the coinage. Only then will the coins be put on public display at the Idnakar Museum (at least after 6 months). The deputy director of the museum added that it is planned to publish a catalog.

It is in the Glazovsky region of Udmurtia (on Mount Soldyr) that the medieval settlement of Idnakar, belonging to the Finno-Ugric tribes (IX-XIII centuries), is located. It has been known since the end of the 19th century. Museum "Idnakar" in Udmurtia was established in July 1997.

Precious finds in Udmurtia
Treasures of the Trinity Cemetery

Everyone was buried at the Trinity Cemetery - the poor and the rich, Orthodox, Catholics and Old Believers. The oldest and most honorable part of the cemetery - the so-called "altar" - was located right next to the Trinity Cathedral, which was built in 1814.

What did they find?

precious ring

When my aunt was very young, she, along with others, was sent to clean the graves near the Trinity Church for construction, - recalls Galina Bazhutina, head of the Central Municipal Library. Nekrasov. - She remembers the grave of some governor, in which she found a precious ring. She said that the rest also found a lot of different good things - jewelry, coins. Where did all this go, whether they kept it for themselves or gave it to the state, I don't know. Where the aunt's ring is now is also unknown.

Crockery and shoes of the 18th century

We also found household items - oil bottles, which were used to lubricate mechanisms, bottles of alcohol, cups, stacks, plates, coins; since the end of the 18th century - icons, monista and head ornaments, - says archaeologist, historian, senior researcher at the Institute of History and Culture of the Peoples of the Urals Stanislav Perevoshchikov. - In some places, even bast shoes, the remains of leather shoes, have been preserved. In the grave of a soldier, they found shreds of an overcoat with a number on shoulder straps, thanks to which we established in which regiment he served. They found a woman who was killed by someone who shot her in the back with a wolf shot. A foreign man whom Deryabin could invite here to work at the factory: he was either a Frenchman or a Belgian, because in his grave lay a Catholic crucifix made at the beginning of the 19th century. By the way, these excavations proved that not only Russians, but also Udmurts lived in Izhevsk, although for a long time it was believed that this was not the case.

Goldware on Krasnaya Street

If you go up Krasnaya Street from Sovetskaya towards the motor plant, on the left you can see a wasteland overgrown with grass and bushes. Once on this place there were mansions of wealthy Izhevsk residents, one of whom was a merchant named Afanasiev.

In 1988, real treasures were found in his house - gold and silver dishes, jewelry, coins. Now the most famous treasure Izhevsk is stored in the funds of the National Museum. Kuzebay Gerd.

We found it by accident - at first they did not pay attention to the old box.

Walked in the house overhaul, the workers opened the floor, and found a wooden box under a small layer of earth, - says Alexandra Yurievna. - At first, they did not pay attention to him at all. But later, when they did open it, they found gold and silver coins inside. They were neatly arranged in boxes, wrapped in music paper, rags and newspapers. Nearby they also found an iron quencher - a container where coals from a samovar were put. When they pulled it out, it fell apart, and jewels also rained down from there.
The second part of the treasure was found after 2 weeks. It was another wooden box wrapped in rusty wire. Inside were hidden gold and silver coins.

1896

The craftsman, working in his garden on the bank of the pond, discovered a treasure, later called Izhevsk. These were 213 silver coins and a silver pendant, hidden back in the time of Ivan the Terrible, in the 16th century.

On Vshivaya Gorka, not far from the confluence of the Podborenka River and Izh, where the building of the House of Youth Creativity now stands, Izhevsk boys found several antique coins.

Two schoolchildren found a box with coins in a meadow near the village of Lesagurt in the Debes region. According to the historian Sergei Zhilin, it contained 23 copper and 139 silver coins minted in the 6th-9th centuries, as well as two silver hryvnias. Now they are stored in Moscow, in the State Historical Museum.

In the village of Shudya near Izhevsk, 5,700 copper coins with a total weight of 102 kilograms were found, hidden in the 19th century.

On the embankment, near the building of the Industrial College, a bulldozer worker stumbled upon a copper barrel (according to other sources, a chest) with several hundred silver royal coins.

Treasure hunter from Udmurtia died to search for gold Emelyan Pugachev
Three men were excavating on the border of Udmurtia and Tatarstan.
On September 17, at about 10 p.m., a signal was received on the telephone of the unified rescue service - a man was covered with earth near the village of Zuevo, Agryzsky district of Tatarstan. It turned out to be a Sarapul 47-year-old treasure hunter. According to the stories of hobby colleagues, a private entrepreneur recently bought a metal detector and has recently literally become “sick” with the search for treasures.
“We went on expeditions together several times,” says Valery Kotov, head of the research team. - The victim was very interested in gold.
According to one version, three men went near the village of Zuyevo to look for fragments of a meteorite that supposedly had fallen here. According to another version, they were looking for gold, which, according to legend, Emelyan Pugachev hid here in the second half of the 18th century.
- These were "black diggers", - Konstantin Achaev, head of the Yelabuga interdistrict SO of the Investigative Committee of the Russian Federation for the Republic of Tatarstan, reports details. - They didn't have any special equipment - only shovels and buckets.

The men dug a funnel in the ground 6 meters deep and 10-12 meters in diameter. At the bottom of the pit, a man filled buckets with earth, his assistants lifted them up. But during the work there was a collapse of the earth.

When the employees of the Ministry of Emergency Situations arrived at the scene, they themselves partially dug out the third one, the investigative committee reports. - A 47-year-old resident of Sarapul died.

Rescuers began to get the body of the deceased on Sunday morning. During the work, they discovered that the treasure hunters dug up about 3 meters of soil and were able to strengthen them. The remaining 2.5 meters they dug without reinforcement.
On the fact of the death of an amateur archaeologist, a pre-investigation check is now underway, investigators are interrogating the surviving diggers, working at the scene of the emergency.

Keywords

UDMURTIA / ARCHAEOLOGICAL SITES / LOCAL STUDIES / CULTURAL AND SACRED OBJECTS / HISTORICAL AND RELIGIOUS-MYTHOLOGICAL INFORMATION/ UDMURTIYA / ARCHAEOLOGICAL SITES / REGIONAL STUDIES / RELIGIOUS AND SACRED SITES / HISTORIC DATA / RELIGIOUS AND MYTHOLOGICAL INFORMATION

annotation scientific article on history and archeology, author of scientific work - Volkova Lyutsiya Apollosovna

Local historians-enthusiasts of Udmurtia (Vyatka province) con. 19th century actively responded to the calls of public organizations and scientific institutions to conduct archaeological research of the local region. Questions from the programs of the Moscow Archaeological and other scientific societies, sent to the counties through the Vyatka Statistical Committee, were answered not only by county officials, but also by other educated part of the population: teachers, clergy, amateur local historians. Through the efforts of A. A. Spitsyn, N. G. Pervukhin, G. E. Vereshchagin, E. A. Korepanov and others, the ancient monuments of the basin of the Kama, Vyatka, and Cheptsa rivers have been introduced into the Russian scientific context. Modern scholars still hold them in high esteem as sources for scientific reconstructions. A significant place in the descriptions of archaeological antiquities was given to historical and religious-mythological information. Oral legends about the history of origin and ethnicity of ancient landscape objects became known. Researchers have recorded ways of sacralization and cultivation archaeological sites, described the cult activities performed by the local population on these monuments. Comparison of the information of the period under study with modern field materials allows us to state the fact of the existence of cult monuments and sacred objects of antiquity in the vicinity of rural settlements and to certify the active inclusion of such objects in the socio-cultural life of the Udmurts.

ARCHAEOLOGICAL SITES OF UDMURTIA AS SACRED LANDMARKS (FROM REGIONAL STUDIES OF THE LATE 19TH CENTURY)

In the late 19th century enthusiastic local historians from Udmurtia (Vyatka Governorate) readily responded to the calls of public organizations and academic institutions to conduct archaeological investigations in their local region. Moscow archaeological and other scientific organizations sent programs to uyezds via Vyatka Statistical Committee. Not only uyezd officials and civil servants, but also other educated sections of the society, for example, teachers, priests and amateur historians answered questions of those programs. Thanks to A. A. Spitsyn, N. G. Pervukhin, G. E. Vereshchagin, E. A. Korepanov and others, relics of the past in the basin of the rivers Vyatka, Kama, and Cheptsa were introduced into Russian scientific discourse. Contemporary researchers still greatly appreciate their works as sources for scientific reconstructions. While describing archaeological sites, they attached great significance to collecting historical, religious and mythological information. Researchers recorded folk legends about the origin of ancient landmarks and what ethnic group they belonged to, documented how archaeological monuments were sacralized and developed, and also described how the local population performed rituals at those sites. Comparing the late 19th century data to present-day field materials, the author confirms the existence of ancient religious places and sacred landmarks near rural settlements and demonstrates that they are actively involved in the sociocultural practices.

The text of the scientific work on the topic "Archaeological monuments of Udmurtia as sacred objects (from local history studies of the end of the 19th century)"

HISTORY

UDC 904(470.5):908

L. A. Volkova

ARCHAEOLOGICAL MONUMENTS OF UdMURTIA AS SACRED OBJECTS

(FROM LOCAL STUDIES OF THE LATE XIX CENTURY)

Local historians-enthusiasts of Udmurtia (Vyatka province) con. 19th century actively responded to the calls of public organizations and scientific institutions to conduct archaeological research of the local region. Questions from the programs of the Moscow Archaeological and other scientific societies, sent to the counties through the Vyatka Statistical Committee, were answered not only by county officials, but also by other educated part of the population: teachers, clergy, amateur local historians. Through the efforts of A. A. Spitsyn, N. G. Pervukhin, G. E. Vereshchagin, E. A. Korepanov and others, the ancient monuments of the basin of the Kama, Vyatka, and Cheptsa rivers have been introduced into the Russian scientific context. Modern scholars still hold them in high esteem as sources for scientific reconstructions. A significant place in the descriptions of archaeological antiquities was given to historical and religious-mythological information. Oral legends about the history of origin and ethnicity of ancient landscape objects became known. Researchers have documented the ways of sacralizing and cultivating archaeological sites, described the cult activities performed by the local population on these sites. Comparison of the information of the period under study with modern field materials allows us to state the fact of the existence of cult monuments and sacred objects of antiquity in the vicinity of rural settlements and to certify the active inclusion of such objects in the socio-cultural life of the Udmurts.

Key words: Udmurtia, archaeological sites, local history studies, religious and sacred objects, historical and religious-mythological information.

The study of the archaeological antiquities of Udmurtia (wider - the Vyatka region) is associated with the activities of local local historians-enthusiasts. Answering the questions of programs sent by the Moscow Archaeological Society (MAO), the Society of Archeology, History, Ethnography (OAIE at Kazan University), the Ural Society of Natural Science Lovers in Yekaterinburg and other public organizations or government bodies, they expanded scientific knowledge about the region. A special place in the study of archaeological sites was given to the so-called note on the legend, through which 76

the location of the monument with drawing the county or province on the map, the current state was recorded, the time of its creation was indicated (if possible), and oral stories and legends related to “antiquities” were recorded. In one of the official letters of appeal, the scientific secretary of the MAO D. N. Anuchin wrote that for the success of the study of Russian (meaning all-Russian. - L. V.) antiquities, it is especially important "to promote the largest possible number of people, mainly from provincial figures" . So the scientist emphasized the significant organizational role of the provincial statistical committees, which assumed the functions of a link with local historians.

The opportunity to describe the ancient monuments of the native land interested the local community of local lore. Chairmen of councils, teachers, priests responded from all districts of the province and sent reports on the work done of varying degrees of completeness. Some antiquities fell into the field of view of several researchers, confirming the historical continuity in their functioning. Interest in archaeological sites increased in connection with organized exhibitions and congresses. For example, in connection with the forthcoming 7th archaeological congress in Yaroslavl, in February 1886 the MAO sent a letter of invitation to participate in the work of the congress and replenish the collections of the exhibition. This letter with a questionnaire program ("notes about a legend") was received by the provincial office, from there - to the provincial statistical committee. The Committee reproduced the questionnaire and sent it to the county offices in order to collect archaeological materials (texts and artifacts). It was assumed that information would be collected about mounds, settlements, ancient tracts, burial grounds, treasures; brief descriptions (preferably with drawings and photographs) of archaeological sites and objects found in them; send to the Statistical Committee "local ancient things"; indicate persons engaged in the study of ancient monuments or collecting ancient things.

In June 1888, signed by the chairman of the Society, Countess P. S. Uvarova, a new invitation was sent to participate in the next VIII Congress, timed to coincide with the 25th anniversary of the MAO. The Statistical Committee sent it out not only to officials of the executive authorities (district councils), but also by name to those people with whom N. A. Spassky, the secretary of the committee, developed close friendly ties on the basis of his passion for local history. Such letters were sent, for example, to the priests Ya. , I. A. Rudnitsky, N. G. Pervukhin). Questionnaires were also received by teachers, in particular, G.E. Sarapul district. In the accompanying "List of questions on which answers would be desirable for the compilation of archaeological maps of the provinces", the Society hoped to receive the following information from the field: a) about the finds of stone products (hammers, flint / thunder arrows); b) about the finds of ancient weapons (swords, spears, cones, chain mail, guns); c) finds of paleontological and archaeological bones; d) about the settlements. N. G. Pervukhin, by that time a member of the MAO, not only gave exhaustive answers to questions with a detailed presentation

materials of a religious-mythological and historical-cultural nature, but also compiled a map of the Glazov district "with indications of settlements, burial grounds, robber camps and various places where finds were found on it" . Highly appreciating the work of the inspector, the Society instructed him in the summer of 1889 to investigate the Kama settlements and burial grounds, "as well as those settlements that are located in the southern part of the Glazov district."

Without claiming to be a comprehensive description of the study of archaeological objects and the completeness of the information provided, we will try to highlight one aspect: the fixation by local historians of con. 19th century cult and sacral essence of ancient monuments. The archival material below is practically not introduced into scientific circulation, and the author hopes to replenish the source base on this topic. At the same time, we point out that the modern archaeological and ethnographic study of the sacred topography of Udmurtia does not represent an unexplored gap. The works of N. I. Shutova, V. I. Kapitonov, Yu.

One of the first researchers of the archaeological wealth of the region was A. A. Spitsyn. His "Catalogue of Antiquities of the Vyatka Territory" and in addition to this "Catalogue" included many topographic objects on the territory of modern Udmurtia, which had archaeological value. Regarding the Glazov district, A. Spitsyn gave a description of the so-called burial mounds along Cheptse and, by the way, indicated that this term was not familiar to the local population; they replace it with the words: ancient settlement, rampart, ropes, heap. At the Balezinka River, one verst from the village. Balezino, he recorded a mound in which “according to legend, giants lived” and “somewhere in the forest there is a door” to their dwelling. In the documents of the archive of the provincial statistical committee, A. Spitsyn discovered unique information about the settlement near the village of Utchan, Asanov parish. Yelabuga district, called Alangasar (mountain-hero) and Korchetner (fortification) (correctly: Kortchetker. - L.V.). The mound of a regular quadrangular shape was considered by the villagers to be a princely court with iron doors and a stone chimney. The same settlement of Kargurez was recorded by him not far from the village of Aleksandrovskoye in the same county. According to legend, "the mound was built by some miracle, even before the arrival of the Votyaks", at the same time, the Udmurts performed "pagan prayers and rituals" here.

A significant essay was sent to the Statistical Committee by the teacher G. E. Vereshchagin, who recorded the ancient bulk ramparts, called by the locals kar "fortification", in the repairs of Edygron (Tabanevo), Arlanovo, Vygron and Pashur of the Sosnovskaya and Sharkanskaya volosts of the Sarapul district. According to the legends of the Udmurts, people “saved” on these settlements. “If enemies attacked those fleeing in the town, huge logs were rolled down from the embankments on the latter.” He also reported on two cape-shaped settlements: near the village of Polom and near the Kamsko-Votkinsky plant on the right bank of the river. Votki; indicated the location of the ramparts near the village of Balezino “at the source flowing into the Inza” and “five miles from the city of Glazov on the eastern side of the river. Bonnets near the Kizi River. In addition to the topographic description of the monuments, Vereshchagin raised a rich folklore layer of a historical and archaeological nature. About the Votkinsk settlement, he noted that here

“Since ancient times, a white-eyed Chud lived,” and about the Polomsky settlements he wrote down a legend that “Votsk heroes” lived in the caves, keeping their treasures here. The surrounding peasants found silver things and said that even a hundred years ago the entrance to one of the caves was visible to the naked eye. The veneration of these objects consisted in the prohibition to dig the earth here because of the fear of negative consequences from the long-dead inhabitants.

The information of G. E. Vereshchagin was supplemented and expanded by the Glazovsky chairman of the county council A. E. Korepanov. He noted the location of the treasures in the field of the village of Astrakhan, Elgan Vol. and not far from the Surdovaisky Gyinsky vol. Glazovsky district. He recorded that, according to the stories of the inhabitants of these villages, some "dared men" tried to dig up and "take advantage of wealth, but they did not see favorable consequences for themselves, except for evil." Treasures most often turned out to be “cherished”, “sworn”. So, the treasure on the mountain poch. Surdovaisky, according to oral information, was left by robbers. Their ataman, “having stood on the isthmus of a large rampart, shot an arrow from his bow and said: when this arrow is found by someone, then the treasure will be dug.” Ideas about the curse of the treasure by the “cursed miracle” were also noted by A. A. Spitsyn among the inhabitants of the village. Mostovinsky Sarapulsky district, who considered the place of the ancient settlement unclean, which is especially dangerous to pass at night. According to legend, an idolatrous people lived here, expelled by God for unbelief and wickedness from the face of the earth. The belonging of the described objects to archaeological sites is confirmed by many finds of ancient artifacts: iron rods with “rings bent at one end, one and a half and two arshins long”; coulters; “a silver jug with some kind of inscription”; flint arrowhead, bone-tipped arrows, copper spear, golden tweezers. Information has been preserved that the Udmurts were afraid to pick up archaeological objects, endowing them with negative sacred properties, and preferred to get rid of them by giving / selling to the district authorities or lovers of antiquities. And the Udmurts secretly buried the human skeleton discovered in the “Black Place” tract near the village of Polom again: they “wanted to see in it their ancient hero-prince” and if “you don’t immediately hide ... in the ground, then all kinds of misfortunes will fall on the whole district » .

Another type of sacred object in the natural environment of the Udmurts, which has preserved its folklore and mythological status to this day, is ancient cemeteries. They, too, were not ignored by local historians of the 19th century. From N. G. Pervukhin, a lot of valuable information was received about the surviving religious and mythological ideas and the sacralization of archaeological sites. So, about the ancient burial ground Shaygurez "Mogilnaya Gora" / "Cemetery Mountain", which is not far from the Igrinsky volost government, the inspector said that this is quite high mountain, which preserved signs of graves facing from west to east. Further description confirms the sacralization of this landscape object: “The place is covered with forest, which is now being cut down, but earlier it was forbidden for the surrounding votyaks, who even had a completely original custom here: to sacrifice (propitiatory) to the ancestors to bring not slaughtered birds, as is done in other places, and a doll sewn from rags,

depicting a man or a woman, depending on the one for whom the sacrifice was made. On ancient cemeteries near poch. Potorochinsky, Dzhikhorovsky, Sazanovskaya village, Dyrpinskaya Lukskaya vol. in the 1880s similar rituals were held to commemorate the dead in case of illness people. A. E. Korepanov collected a lot of information about cemeteries (Vuzhshai, Bigershai, Porshai) in the villages of Vortsinsky and Novogyinsky Gyinsky vol., Baninsky Balezinsky vol., in several repairs of Luksky vol., located along the river. Varysh, a tributary of the river. Caps. He noted that during the excavations, ancient things were found in them, which accompanied the deceased ancestors of the Udmurts, and noted that "to the present, there is a custom to put banknotes and other objects in the coffin of the deceased." According to the assumption of the county official, silver coins “of unknown denomination and coinage, similar in size to a fifty-kopeck piece, weighing two spools, with holes,” discovered by peasants of the village of Kychinskaya, Nizhneukansky vol. in a cemetery near the settlement of Porkar, they served as a pectoral decoration for the deceased kreskal.

The Udmurts considered those buried in ancient burial grounds and cemeteries to be ancestors (“grandfathers who lived here”), “Mohammedans” or even “Chukhonian people”. In any case, they preferred not to complicate relations with representatives of the afterlife, therefore, on the day of the Orthodox Radonitsa (the spring holiday of commemoration of the dead), they treated the long-dead with no less honor than their direct ancestors. N. G. Pervukhin noted the bizarre interweaving of Orthodox and pagan ideas and ritual and magical actions in the funeral and memorial rites of the Udmurts with poetic lines: pours."

Cult sites, places of ancient settlements and cemeteries in the popular imagination were endowed with special properties, and human behavior on them was also strictly regulated: it was not allowed to talk loudly, it was forbidden to mow grass, cut down forests, plow the land, erect buildings not provided for by the ritual, desecrate with a bad word. The consequences of illegal actions or non-compliance with prescriptions are, according to ideas, very sad: “a disease befalls a man and a horse.” So, the priest N. Modestov showed N. Pervukhin on the field near the village of Igrinsky a site on which “votyaks still do not plow, because, according to the stories of the old people, in ancient times there was a large pagan temple (Bydzim-Kval)” . Information about ritual actions at ancient settlements was also recorded by A. Spitsyn, who pointed out that the Udmurts, residents of the village of Gorodishchenskaya, on a flat area of a mound on the bank of the river. Braids are gathered in the spring at the beginning of spring crops: “old men and women feast and dance, and young people near the mound chase each other on horseback and then join the feasters themselves” .

Until the 1950s women came here to make a small sacrifice to the souls of the dead ("kuyaskon") in case of children's illness (the old people said that if someone gets sick, especially children, they say, they should go to the commemoration for vuzhshay). Today, in the perception of the population, this place has acquired a negative meaning. It is believed that

there are ghosts (ishan adske), “catches”, “heard” (portmaske), after which some kind of trouble will certainly happen [FMA, 1994].

In the vicinity of the village of Tum, Yarsky district, two burial grounds have been preserved, investigated by modern archaeologists: Bigershay and Udmurtshay / Nimtemshay. The first object is located on the right bank of the Kuryt stream, the left tributary of the Maly Tum River, the left tributary of the Tum River, the right tributary of the Cheptsa River. The monument belongs to Chepetskaya archaeological culture XG-XIII centuries. . At present, a school complex stands on the site of the burial ground. The school watchman, G. A. Yeltsov, repeatedly noticed some strange movement at night: someone’s steps were heard along the corridor, dishes were breaking in the dining room, a board was falling. Modern archaeologists have not found traces of graves. However, according to local old-timers, “in a long time ago” the residents of the villages of Tum, Yuskoil and Bayaran buried their dead relatives in the cemetery [PME, 2009]. Based on the historical document recorded by P.N. Luppov about the first written mention of the village (1698), the beginning of the functioning of the cemetery can be considered late XVII V. . Its official closure, obviously, coincides with the construction in 1864 at the Pudemsky factory of the Sretenskaya church and the cemetery attached to it. But the inhabitants continued to perform certain elements of the funeral and memorial rituals at the pagan cemetery and visited it until the 1930s. The Soviet government banned commemorations in cemeteries, but women, under pain of punishment, secretly came to the cemetery on Orthodox commemoration days. Once, according to the memoirs of T. N. Yeltsova, P. M. Pozdeev, the chairman of the Red October collective farm, dispersed the participants of the ceremony, scattering all the baskets with funeral concoctions (shangi, pies, egg cakes, etc.) and depriving them of their workdays [PME, 2009 ].

The presented material testifies to the great contribution of the researchers of the region. 19th century in the study of the archaeological wealth of Udmurtia. In addition to fixing monuments in the natural environment of the villages, they included rich historical and ethnographic information into the scientific context and described various ways of introducing ancient monuments into the cultural landscape of the Udmurt population. In the vicinity of modern Udmurt rural settlements, such monuments still exist, retaining their mythological and sacred significance.

LITERATURE

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3. GAKO. F. 574. Op. 1. D. 1157. Correspondence on the delivery of information to the Moscow Archaeological Society for the compilation and publication of archaeological maps of the provinces, according to the program compiled by the archaeological society.

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9. Spitsyn A. A. Selected works on the history of Vyatka (Cultural heritage of Vyatka; issue 3). Kirov, 2011. 512 p.

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5. Dokumenty po istorii Udmurtii XV-XVII centuries / Sost. P.N. Luppov. Izhevsk, 1958. 420 p. In Russian.

6. Kul "tovyye pamyatniki Kamsko-Vyatskogo regiona: Materialy i issledovaniya. Izhevsk, 2004. In Russian.

7. Popova E. V. Kul "tovyye pamyatniki i sakral" nyye ob "ekty besermyan. Izhevsk, 2011. 320 p. In Russian.

8. Prikazchikova Yu. V. Ustnaya istoricheskaya proza Vyatskogo kraya: Materialy i issledovaniya. Izhevsk, 2009. 392 p. In Russian.

9. Spitsyn A. A. Izbrannyye trudypo istorii Vyatki (Kul "turnoye naslediye Vyatki; vypusk 3) . Kirov, 2011. 512 p. In Russian.

10. Shutova N. I. Dokhristianskiye kul "tovyye pamyatniki v udmurtskoy religioznoy tra-ditsii: Opyt kompleksnogo issledovaniya. Izhevsk, 2001. 304 p. In Russian.

Received 01/10/2017

Archaeological Sites of Udmurtia as Sacred Landmarks (From Regional Studies of the Late 19th Century)

In the late 19th century enthusiastic local historians from Udmurtia (Vyatka Governor-ate) readily responded to the calls of public organizations and academic institutions to conduct archaeological investigations in their local region. Moscow archaeological and other scientific organizations sent programs to uyezds via Vyatka Statistical Committee. Not only uyezd officials and civil servants, but also other educated sections of the society, for example, teachers, priests and amateur historians answered questions of those programs. Thanks to A. A. Spitsyn, N. G. Pervukhin, G. E. Vereshchagin, E. A. Korepanov and others, relics of the past in the basin of the rivers Vyatka, Kama, and Cheptsa were introduced into Russian scientific discourse. Contemporary researchers still greatly appreciate their works as sources for scientific reconstructions. While describing archaeological sites, they attached great significance to collecting historical, religious and mythological information. Researchers recorded folk legends about the origin of ancient landmarks and what ethnic group they belonged to, documented how archaeological monuments were sacralized and developed, and also described how the local population performed rituals at those sites. Comparing the late 19th century data to present-day field materials, the author confirms the existence of ancient religious places and sacred landmarks near rural settlements and demonstrates that they are actively involved in the sociocultural practices.

Keywords: Udmurtiya, archaeological sites, regional studies, religious and sacred sites, historic data, religious and mythological information.

Volkova Lucia Apollosovna,

candidate historical sciences, Associate Professor, Glazovsky State Pedagogical Institute

them. V. G. Korolenko» 427621, Russia, Glazov, Pervomaiskaya st., 25 E-mail: [email protected]

Volkova Lyutsiya Apollosovna,

Candidate of Sciences (History), Associate Professor, Glazov State Pedagogical Institute 25, ul. Pervomayskaya, Glazov, 427621, Russian Federation

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Treasure hunting is becoming a fashionable hobby, and at the same time a good source of additional income. Modern equipment greatly facilitates treasure hunting. Based on the data of historians and treasure hunters, we decided to make a map - what and where can be found in Udmurtia.

Our consultant in the search for treasures was the publisher of the journal "Idnakar": Methods of Historical and Cultural Reconstruction" Alexey Korobeinikov.

What is in the ground anyway?

Since the 17th century, in the central zone of Russia and in the Urals, there were entire villages of the so-called "bugrovshchik". They made money by opening and destroying burial grounds. They searched exclusively for gold, the finds were measured in kilograms. These were the "ancestors" of black archaeologists who collected the most valuable treasures.

How many treasures?

Udmurtia is the periphery of civilization. In the ancient and Middle Ages, there was no princely power or any rich tribes and nationalities here, even the Golden Horde stopped a little lower, reaching the territory of neighboring Tatarstan. Valuables were brought to Udmurtia with ancient caravans - sugar, jewelry and other goods from Asia and Europe were brought up, furs were brought down. Values were grouped first around small settlements that served as shelter for caravans, and later around money changers, inns and fur trading posts. Golden crowns and thrones cannot be found here, because the general well-being of the locals was extremely low until the 18th century.

How to determine the value of a treasure?

The information from the book “Ethno-cultural and economic relations of the population of the river basin” was used. Caps in the Middle Ages. A.G. Ivanova.

Udmurtia Map

Number

Only 30 treasures in Udmurtia were officially handed over to the state by those who found them. The earliest find is dated 1898, the treasure is called "Izhevsky", it contained 213 coins from the time of Ivan the Terrible and a silver pendant.

Direct speech

"The treasure is a childhood dream or a tribute to fashion"

Izhevchanin Alexander Sterkhov- Deputy Director of the Izhevsk company for the production of furniture. I became infected with the search for "treasures" 5 years ago. Now it is a mandatory program every week on Thursdays and from Friday to Sunday.

I found my first treasure on the second day of the very first search, - says Alexander. - The find was not small. He took his breath away from joy. Coins sold for 6 thousand rubles.

At that time there were not so many treasure hunters. But every year there are more and more people who want to dig in the ground in search of treasures. Today there are about 500 such lovers in Udmurtia.

Oleg Roshchupkin came to the search for treasures out of a passion for history, has been doing this for two years.

I cannot boast of significant finds, - says Oleg. - Often found a few coins. Friends told me that they were digging out a set of agricultural tools - there was a sickle, there was something else. There are others who have found treasures worth more than 600 thousand.

According to Alexander, he was more lucky. There were cases when they "raised" (in the slang of treasure hunters it means - found, dug up), 500-600 thousand rubles each. This season, I found 1200 coins - for 350 thousand rubles. Two weeks ago they went - again they were lucky: they “raised” 101 coins, each of which will cost 300 rubles.

Alexander recalls one find with special emotions.

It was one of the first coins I found. Pyatak of the times of Catherine II. He is big and handsome. I thought then - I'm rich. It turned out that the coin costs 200 rubles.

Whether you find a treasure or not depends largely on luck. But other than that, of course, there is nothing to do on the field without special tools. First of all, you need to find maps of old villages.

Such cards can be bought either via the Internet or found in archives and libraries, says Alexander.

Buying a card from friends is almost impossible. In this case, it's every man for himself. Outside the brigade, which usually conducts searches, information about exactly where the treasure was found also does not go out.

According to our heroes, treasure hunters are not respected not only by archaeologists, but also by some villagers.

There are one or two people who are searching for treasures, neglecting all the rules, - says Oleg. - They dig up archaeological sites, do not bury holes after themselves, where equipment and cattle can then fall. It is because of such units that everyone thinks that all of us - treasure hunters - are like that. In fact, we never destroy archeological monuments, we never dig up cemeteries. And leave the field behind clean and even. Yes, and on private territories without the permission of the owner we do not poke our noses.

But there were cases when the "diggers" were even taken away by the police. If they prove that the excavation took place in the wrong place, law enforcement agencies have the right to issue a fine for an administrative offense.

Now we are rummaging through old villages, all treasure hunters work in such places, - Alexander assures. - The finds will be enough for another two years. Then it will be possible to take both roads and forests.

Numbers

How much does it cost to be a treasure hunter

A trip for two days, taking into account gasoline and food - 2 thousand rubles.
The cost of a metal detector is from 8 to 60 thousand rubles.
The cost of a shovel (good, since ordinary bayonet ones tend to break after a couple of trips) - from 2 thousand rubles.
The cost of a set of cards is about 60 thousand rubles.

Law

Bringing treasure hunters who break the law to account is not easy. The Criminal Code of the Russian Federation contains a single article - 243: destruction or damage to historical, cultural monuments, natural complexes or objects taken under state protection, as well as objects or documents of historical or cultural value. Term - up to 2 years in prison or up to 200,000 rubles fine. However, in order to apply this article, it is also necessary to prove the fact that the found treasure is under state protection or is of historical value. Since Russia has not yet ratified the convention on the protection of historical monuments, unauthorized excavations are usually classified as petty hooliganism.

Keywords

ARCHAEOLOGICAL AND ETHNOGRAPHICAL RESEARCH / LATER BURIAL GROUNDS/ SACRED PLACES / CULTURAL AND SACRED LANDSCAPE / ARCHAEOLOGICAL-ETHNOLOGICAL STUDIES/ LATE CEMETERIES / SANCTUARIES / CULTURAL AND SACRED LANDSCAPE

annotation scientific article on history and archeology, author of scientific work - Shutova Nadezhda Ivanovna

The article examines the history in Udmurtia, which was initiated by pre-revolutionary scientists. The successors of this line were archaeologists A.P. Smirnov and V.F. Gening, their students and followers. Large-scale archaeological research carried out in the Kama-Vyatka region at the end of the 20th and beginning of the 21st century made it possible to collect significant archaeological material on the main periods of the history and culture of the local population from the Mesolithic to the 19th century. These data were intensively introduced into scientific circulation in the form of author's and collective monographs. For the interpretation of archaeological sources, data from written sources, toponymy, folklore and ethnography were used, which contributed to the quantitative accumulation of archaeological and ethnographic observations. As a result, favorable conditions were prepared for targeted archaeological and ethnographic research on the problems of religious beliefs and traditions of the population of the region. Similar systematic work on the integration of archaeological and ethnographic knowledge has been carried out in Udmurtia since the 1990s. in three main areas. The first direction is the study of the late Udmurt cemeteries of the 16th-19th centuries. was carried out on the basis of a comparison and correlation of these materials with the data of medieval archeology of the 6th-13th centuries. and with historical and folklore-ethnographic sources of the late 18th and early 20th centuries. The second direction of the study of cult monuments (sanctuaries, burial grounds, ritual objects) from the Middle Ages to the present day also relied on the method of parallel collection and interpretation of archaeological, folklore and ethnographic information. The third direction is connected with the reconstruction cultural and sacred landscape individual microdistricts of the noted periods.

Archaeological-ethnological researches in Udmurtia

The paper deals with history of archaeological-ethnological researches in Udmurtia started by the pre-revolutionary scientists. Archaeologists A.P. Smirnov and V.F. Gening, their followers succeed this tradition. Extensive archaeological researches held in the Kama-Vyatka region during the late 20th early 21st centuries provided with considerable archaeological materials on the main periods of local history and culture from the Mesolithic up to the 19th century. These data were intensively published as authors" and collective monographs. Using of written sources, toponymy, folklore and ethnography helped to interpret archaeological materials that promoted a quantitative accumulation of ethno-archaeological observations. As a result auspicious conditions for purposeful ethno-archaeological research on the problems of religious beliefs and traditions were prepared. Such systematic work on integration of archaeological and ethnographic knowledge has been held in Udmurtia since 1990s in three main directions. based on comparison and correlation both with data of medieval Archeology of the 6th-13th centuries and historical and folklore-ethnographic sources of the late 18th-early 20 th century. the Middle Ages till present day by parallel collection and interpretation of a rchaeological, folklore and ethnographic information. The third direction is reconstruction of cultural and sacral landscapes of separate local districts of the considered periods.

The text of the scientific work on the topic "Archaeological and ethnographic research in Udmurtia"

UDC 902+39(470.51)

ARCHAEOLOGICAL AND ETHNOGRAPHICAL RESEARCH IN UDMURTIA

The article examines the history of archaeological and ethnographic research in Udmurtia, which was initiated by pre-revolutionary scientists. The successors of this line were archaeologists A.P. Smirnov and V.F. Gening, their students and followers. Large-scale archaeological research carried out in the Kama-Vyatka region at the end of the 20th - beginning of the 21st century made it possible to collect significant archaeological material on the main periods of the history and culture of the local population from the Mesolithic to the 19th century. These data were intensively introduced into scientific circulation in the form of author's and collective monographs. For the interpretation of archaeological sources, data from written sources, toponymy, folklore and ethnography were used, which contributed to the quantitative accumulation of archaeological and ethnographic observations. As a result, favorable conditions were prepared for purposeful archaeological and ethnographic research on the problems of religious beliefs and traditions of the population of the region. Similar systematic work on the integration of archaeological and ethnographic knowledge has been carried out in Udmurtia since the 1990s. in three main areas. The first direction is the study of the late Udmurt cemeteries of the 16th-19th centuries. was carried out on the basis of a comparison and correlation of these materials with the data of medieval archeology of the 6th-13th centuries. and with historical and folklore-ethnographic sources of the late 18th - early 20th centuries. The second direction - the study of cult monuments (sanctuaries, burial grounds, ritual objects) from the Middle Ages to the present day also relied on the method of parallel collection and interpretation of archaeological, folklore and ethnographic information. The third direction is connected with the reconstruction of the cultural and sacred landscape of individual microdistricts of the noted periods.

Key words: archaeological and ethnographic research, late cemeteries, sacred places, cultural and sacral landscape.

Pre-revolutionary researchers - A.A. Spitsyn, N.G. Pervukhin, I.N. Smirnov and others - turned to ethnographic data to characterize the ethnicity of the identified archaeological materials, to reconstruct economic activities, social and spiritual life of the ancient Kama population. Later this tradition was continued by A.P. Smirnov and V.F. Gening, who laid the foundation for archaeological research in Udmurtia. Merit

A.P. Smirnov lies in the fact that in the 1920-1930s. he excavated the reference medieval monuments of the Chepetsk basin (the settlements of Idnakar, Dondykar, Uchkakar, the Chemshai burial ground) and exploratory surveys of the late Udmurt cemeteries in the basin of the river. Shafts. He published dozens of articles and a generalizing monograph "Essays on the ancient and medieval history of the peoples of the Middle Volga and Kama region" (M., 1952), covering the history of the Finno-

Ugric peoples of the region from the Bronze Age to the Middle Ages. It should be emphasized that this fundamental research is based on a thorough analysis of archaeological sources with extensive use of ethnographic data, folklore, and written documents.

Since 1954, since the organization of the Udmurt Archaeological Expedition (hereinafter referred to as the UAE), under the leadership of V.F. Gening, systematic archaeological research of the sites of the early Iron Age and early medieval. In the scientific developments of V.F. Gening made extensive use of ethnographic parallels in characterizing the funeral rites, headdresses, and adornments of the Pyanobor, Azelin, and Chepetsk populations, and in developing questions of the ethnogenesis of the peoples of the Kama region. In terms of archeological and ethnographic comparisons of ancient societies, his works “Archaeological monuments of Udmurtia” (Izhevsk, 1958), “Mydlan-shai - the Udmurt burial ground of the 10th-10th centuries” are of great value. (Sverdlovsk, 1962), "Azelinskaya culture III-V centuries" (Sverdlovsk-Izhevsk, 1963), "The history of the population of the Udmurt Kama region in the Pyanobor era" (Izhevsk-Sverdlovsk, 1970), etc. The researcher also gave a general description of the archaeological monuments of the Udmurts of the 15th-18th centuries. and noted their lack of study. However, at the same time, he somewhat underestimated the scientific potential of this group of sources, believing that they could be of interest only as auxiliary auxiliary material in covering the history of the Udmurt people (Gening, 1958, pp. 116-122). Conducted

V.F. Gening's research, including his archaeological and ethnographic observations, formed the basis of the general concept of the historical and cultural development of the peoples of the Kama region. Subsequently, this scheme historical development clarified, specified, supplemented real facts and materials, but has not lost its significance to this day. In any case, the key provisions of this concept form the skeletal basis of modern scientific knowledge about the ongoing historical processes in the region.

In subsequent periods (1970-1980), the tradition of archaeological and ethnographic comparisons was continued by the students and followers of V.F. Gening - R. D. Goldina, T.I. Ostanina, V.A. Semenov, student of A.P. Smirnova -M.G. Ivanova. V.A. Semenov carried out excavations of the basic sites now used in the development of ethnoarchaeological problems - Varninskoe, Omutnitskoe, Orekhovsky, Tsipinsky burial grounds, Malove-Nizhsky, Vesyakarsky, Polomsky settlements, a sacrificial site near the village. Bolshaya Purga and others. It is important to note that the researcher revealed close ethnographic correspondences to the discovered archeological remains of women's costume and jewelry, house-building and religious buildings, elements of funeral rituals, household utensils and tools. The results of these observations were reflected in a number of articles, such as “From the history of the Udmurt folk ornament. III-XII centuries.» (Izhevsk, 1967), “Southern Udmurts in the 16th century. (according to the data of the Orekhovsky burial ground" (Izhevsk, 1976), "Materials for the history of dwellings and outbuildings

zheny in the VI - the first half of the IX century. " (Izhevsk, 1979), “Varna burial ground” (Izhevsk, 1980), “Omutnitsky burial ground” (Izhevsk, 1985), “Vesya-kar settlement” (Ustinov, 1985), “Tsi-Pinsky burial ground” (Izhevsk, 1987) and others

The work of the employees of three archaeological expeditions - UAE under the leadership of M.G. Ivanova, Kama-Vyatka Archaeological Expedition (KVAE), led by R.D. Goldina, the expedition of the National Museum of the Udmurt Republic (expedition NM UR) led by T.I. Ostanina conducted continuous exploration surveys and stationary studies of many basic archaeological sites in Udmurtia and the Kirov region, as well as in the territories of the neighboring Perm Territory and Tatarstan. As a result, rich archaeological material was collected and accumulated for all the main periods of the region's history from the Mesolithic to the 19th century. In recent decades, this solid body of sources has been intensively introduced into scientific circulation in the form of author's and collective monographs. New materials are considered against a broad historical and cultural background, with the involvement of written sources, toponymy, folklore and ethnography for ethnic attribution of identified and surveyed archaeological sites, for developing problems of trade and cultural relations, performing social reconstructions, characterizing the features of housing construction, the originality of the ancient and medieval art (Goldina, 2003, 2004, 2012; Goldina, Berntz, 2010; Goldina, Kolobova, Kazantseva et al., 2013; Goldina, Pastushenko, Perevozchikova et al., 2012;

Goldina, Pastushenko, Chernykh, 2011; Antiquities of the Kama region, 2012; Ivanov, 1998; Ivanova, 1998; Ostanina, 1997, 2002; Ostanina, Kanunnikova, Stepanov et al., 2012; Perevoshchikov, 2002; Chernykh, 2008; Chernykh, Vanchikov, Shatalov, 2002, etc.).

Of particular note is the monographic edition of R.D. Goldina, devoted to the problem of "cross-cutting" consideration of the main stages ethnic history Udmurt people. The monograph is based on a solid base of archaeological sources and supported by the findings of related scientific disciplines - history, folklore, ethnography, linguistics, toponymy. The author outlined the picture of history local inhabitants region from antiquity to the Middle Ages, outlined the main directions and stages of the historical path of the peoples and ethnic groups of the region. Before us is a scientific publication that contains the latest archaeological information about the historical processes of antiquity and the Middle Ages. The monograph fully reflects such a strong research feature of R.D. Goldina as the ability to synthesize and generalize voluminous materials and present them in the form of a coherent concept (Goldina, 1999). In the future, many of the problems of the history and culture of the inhabitants of the region touched upon in the book will be clarified, worked out, because within the framework of one, even a very voluminous book, it is difficult to characterize all aspects of the history of the region over such a colossal chronological period of time.

Archaeological and ethnographic studies of this period can be characterized as factual: the collection, comprehension and publication of archeological

logical material; quantitative accumulation of single archaeological and ethnographic observations. In the application of ethnographic materials (in archaeological and ethnographic comparisons), the method of direct analogies prevailed, and in historical reconstructions, the visual-intuitive approach prevailed.

In parallel with the introduction of archaeological materials into scientific circulation, a large corpus of new linguistic and folklore-ethnographic sources is being generalized and published. During the period under review, sound scientific works appeared on folk clothes, family and calendar rites, traditional religious beliefs, Udmurt folklore, onomastics (Atamanov 1988, 1997, 2001, 2005; Vladykin, 1994; Vladykina, 1998; Kirillova, 1992, 2002; Kosareva, 2000; Minniyakhmetova, 2000, 2003; Popova, 1998, 2004; Sadikov, 2001, 2008, etc.). M.G. Atamanov, V.E. Vladykin, T.G. Vladykina, I.A. Kosarev actively used archaeological materials in their scientific research, which expanded scientific knowledge about the deep roots of folk culture and language. Art critic K.M. Klimov in the author's monograph "The ensemble as a figurative system in the Udmurt folk art of the XK-XX centuries." (Izhevsk, 1999) also turned to the search for the ancient origins of the Udmurt and Beser-Myan folk art. The scientific find and the main core of his work is the idea of the ensemble of Udmurt art and its manifestation in folk architecture, interior design, and clothing. Folk art was considered by him with great love, with

attraction of heterogeneous sources (archaeological data, folklore, ethnographic information, archival and museum collections), in relationships with the natural and socio-cultural environment and in the process of evolution (Klimov, 1999).

These scientific developments have prepared favorable conditions for the systematic and effective integration of archaeological and ethnographic information, carried out sequentially, in accordance with the accumulation of the necessary sources in three main areas. The first direction concerned the conduct of large-scale studies of the cemeteries of the XVI - the first half of XIX centuries, which occupy an advantageous intermediate position between medieval archaeological and late historical and ethnographic sources and which opened up a new layer of sources of a later era for science. This made it possible to compare and correlate the obtained archaeological materials of the 16th-18th centuries. both with the data of medieval archeology of the 6th-13th centuries, on the one hand, and with historical and folklore-ethnographic sources of the late 18th - early 20th centuries, on the other hand.

The main results of the archaeological, ethnographic and graphic study of the late medieval burial grounds were as follows. For the first time, the materials of the Udmurt burial grounds of the 16th - first half of the 19th centuries were systematized and summarized. The analysis of funeral rites and material finds of late burial monuments in the synchronous and diachronic section has been carried out. As far as possible

The emergence, evolution and decay of the most important elements of the funeral rite are traced in detail, the directions of the gradual transformation of the pagan traditions of the burial of the dead are considered. A classification of inventory was carried out, questions of the chronology of late medieval antiquities were developed, and the history of the existence of the main categories of inventory accompanying the dead was characterized. Reconstructions of headdresses, jewelry, costumes of the Udmurt women of the period under consideration have been carried out, types and varieties of burial chambers used in the burial have been traced. The place of the Udmurt cemeteries among similar monuments of the neighboring peoples of the Middle Volga and the Urals has been determined. In historical reconstructions, parallels were widely drawn on the neighboring Finno-Ugric peoples of the region, as well as on Russians and Tatars.

The obtained archaeological characteristics of the Late Middle Ages burial grounds, their comprehensive study, and the involvement of data from related historical disciplines helped to shed light on a whole range of issues of the functioning of the Udmurt society in the 16th-18th centuries: settlement, basic demographic indicators, the evolution of material and partially spiritual culture, and certain aspects of socio-economic life. It turned out that the materials of archaeological sites of the second half of the 2nd millennium AD. e. constitute a solid base of sources and can not only confirm or supplement ethnographic data, but also play an independent role in the study of the history and culture of the Udmurts XVI-

18th century Subsequently, materials from the late medieval Udmurt burial grounds served as one of the basic components for the archaeological and ethnographic study of cult sites (Shutova, 1992).

The second direction of research is the study of three groups of cult monuments (sanctuaries, cemeteries and ritual objects) to illuminate the religious beliefs of the local Finno-Permian population from the Middle Ages to ethnographic modernity. The choice of such a group of historical sources for ethnoarchaeological research was due to several important circumstances. First, the materialized remnants of the material, actional and verbal design of rituals of beliefs and ideas about the world are concentrated in cult objects and objects. Secondly, archaeological monuments of this kind, to a greater extent than other material objects, are characterized by conservative forms and retain the archaic features of traditional rituals. Thirdly, as a rule, religious monuments were used for a long period of time at different chronological stages of the functioning of the ethnos. And, fourthly, the richest medieval antiquities, revealed in the Kama-Vyatka region by several generations of researchers, had numerous parallels in the spiritual culture of the Udmurt ethnos, which retained some pagan features of rituals and ideas due to late Christianization and the remaining unbaptized part of the population.

The process of researching cult objects was carried out by means of parallel independent collection, analysis and integration of archaeological, folklore-ethnographic and historical information on three chronological periods: the Middle Ages of the 6th-13th centuries, the late Middle Ages of the 16th-18th centuries, the modern and recent times of the 18th-20th centuries. The study of materials from sacred places and ritual things was carried out in the context of the socio-economic and spiritual life of the local population, and the archeological remains were considered as objects of a disappeared living culture.

The main content of the work is divided into four blocks of problems. The first block provides a systematization of the available materials on the pre-Christian sanctuaries of the ancient Udmurt tribes and Udmurts of the 16th-20th centuries. At the same time, primary attention was paid to the characterization of sacred places as material objects (topography, structure, functions and material design). These indicators facilitated the task of identifying objects of worship among archaeological sites. Materials about places of worship of the XVI-XX centuries. gathered at predetermined strongholds. Their choice was predetermined by several important factors for archaeological and ethnographic study: location in the zone of settlement of medieval tribes, their association with the monuments of the Middle Ages according to legends and legends, the degree of the best preservation of cult sites, as well as their use at the end of the 20th century. The historical, ethnographic and folklore data involved allowed you to

to complete the reconstruction of their real appearance, and archaeological materials made it possible to trace the historical continuity and evolution of ethnographic facts and phenomena associated with the sanctuaries in time.

The second block analyzes the role and place of the cemeteries of the three time periods mentioned above. A brief description of the main elements of the funeral and memorial rituals of the local population in the considered epochs is given, the most general trends in its development in the described time period are traced in chronological order. This approach made it possible to trace some aspects of the relationship between the world of the living and the world of the dead, as well as to determine the significance of this group of specialized cult monuments in the ritual and spiritual life of the Udmurt society.

The third block concerns the study of the symbolism and ritual functions of the main categories of things (cult plates, metal pendants, earrings, rings, utensils, tools of labor and everyday life), their significance in the ritual life of people at different historical periods of time. The fourth block is associated with the reconstruction of traditional views, ideas about pagan deities and spirits (their images, functions, place in the pantheon, directions of evolution), made on the basis of a consistent study of three groups of material sources: cemeteries, sanctuaries, objects. The paper reveals some little-studied problems of the traditional worldview of the local population from the Middle Ages to the beginning of the 19th century. (Shutova, 2001).

Subsequent studies of sacred places were associated with the need to consider the Udmurt materials against a broader historical and cultural background, drawing on data on the religious practice and beliefs of other ethnic groups of the Kama-Vyatka region. For this, a comprehensive study of the sanctuaries and revered objects left by the Finno-Ugric tribes, Volga Bulgars, Mari, Besermians, Komi, Russians, Tatars was carried out. A description was given of the typology, functions, semantics and local features of the sanctuaries of the Middle Ages, the Late Middle Ages, Modern and Contemporary times. The state of traditional ritualism (the nature of the rituals, the state of cults), the features of topography and the arrangement of cult monuments from the Middle Ages to the beginning of the 21st century were studied. Photographing, preparation of drawings, plans of pagan, Christian and Muslim sacred places (groves, springs, chapels, individual trees and stones) were carried out. Common and peculiar features were revealed in the arrangement and use of sanctuaries of various ranks in the territories under consideration. Information was collected about the attitude of the modern population to the sacred monuments of different eras. In addition to the author of this article, similar research was carried out by employees of other departments of the Udmurt Institute of Nuclear Physics, Ural Branch of the Russian Academy of Sciences (E.V. Popova), an employee of the National Museum of the Urals T.I. Ostanin, as well as Perm, Tatar and Bashkir colleagues (A.V. Chernykh, T.M. Minniyakhmetova, K.A. Rudenko, R.R. Sadikov). A group of biologists, geographers, ethnographers of the Udmurt University

university and the National Museum of the UR under the direction of V.I. Kapitonova paid special attention to the problem of studying the natural characteristics of sacred groves, their ecology, the peculiarities of the topography of sacred places, and the issues of their preservation as objects of natural and cultural heritage (Cult monuments, 2004).

As in the case of the Udmurt sanctuaries, during the research, increased attention was paid to the collection of ethnographic data in the areas of localization of medieval archaeological sites. Due to the paucity of medieval cult sites identified in the region, as well as the difficulty of identifying such remains, the materials of the identified medieval antiquities were analyzed for their possible functioning as cult sites. The results of archaeological research on the sanctuaries and cult objects of the Vyatka and Upper Kama basins were involved, in particular, materials from the archaeological study of Perm colleagues V.A. Oborin, A.M. Belavina, A.F. Melnychuk and others.

In the course of the study, it was found that the sacred places of the medieval Finno-Ugric tribes of the Kama-Vyatka region are unique in the planning and organization of the sacred space, in the set of means used for the ritual. An important criterion that makes it possible to isolate cult monuments of the medieval period is the fact of veneration of medieval sanctuaries or tracts, areas of territory near them by the surrounding population and at a later time, in the 19th-20th centuries. As a rule, with

various legends and traditions are connected with revered objects. Such places are characterized by manifestations of spiritual energies - visions, miraculous healings or, on the contrary, cruel punishments for an impious or incorrect attitude towards an object, people are “led”, “carried” here. Often on the site of a medieval prayer place or not far from it, christian churches or chapels (Rudenko, 2004; Shutova, 2004).

A comparative study of archaeological and ethnographic data on places of worship in the region made it possible to trace both the preservation of continuity and the dynamics of the development of religious ideas and rites from the Middle Ages to the 20th-20th centuries. The preservation of traditionalism in the cult sphere was fixed at two levels. In a broader sense, traditionalism was observed in the nature of the sacred places of the region, in the same ways of organizing the sacred space, in the similarity of the basic rules of sacrifice. In a narrower sense of the word, traditionalism manifested itself as a direct continuity between the cult monuments of the second half of the 1st - beginning of the 2nd millennium and the temples of the 17th-20th centuries.

Both in the Middle Ages and in the XVII

Early 20th century There were three main groups of revered objects. Some of them were located on the sites of settlements and were dedicated to family and tribal patrons, the second objects were confined to the burial places of ancestors, and the third

They were intended for prayers to the owners of the Wild Nature and were associated with the veneration of natural objects.

Elevations, trees, groves, relatives

coves, stones, lakes, rivers. There were certain ways of organizing the inner space of the temple in the form of a round, square, rectangular or polygonal rammed platform, in which the hearth, a growing tree / pillar / stump from a sacred tree, a hole / depression or stone / fragments of millstones served as markers of the sacral center. The area adjacent to the sacred center most often had a fence of artificial or natural origin.

Speaking about the direct continuity between the monuments of different eras, it should be noted that the medieval places of worship not only revered, but also used by the surrounding population later, in the XVIII-XX centuries. In some cases, such sanctuaries retained their former status of pre-Christian shrines and continued to function as pagan temples. In other cases, Christian churches or chapels were built on the site of a medieval sanctuary or not far from it (Shutova, 2004).

The main principles of our ethnoarchaeological research were: emphasis on the practical development of problems related to religious topics; parallel study of archaeological and ethnographic sources on cult monuments. On the one hand, when studying the archaeological material, those elements of culture, types and categories of objects and objects that were preserved in the "living" ethnography were traced. On the other hand, work was carried out to identify ancient (archaic) layers in the beliefs and ritual practices of the peoples of the region according to

folklore and ethnography. As a result of the work performed, certain connections and patterns were built between material (archaeological) remains and data obtained in "living" communities. An important feature of these archaeological and ethnographic works is a holistic synthesis of archaeological, historical, ethnographic, folklore and linguistic materials on the topic under study, as well as their consideration in the process of evolution and with a demonstration of variability.

The third area of archaeological and ethnographic research is the cultural and sacred space of the region from different eras. On the example of individual microdistricts, the state of local forms and ways of forming the rural landscape of the Kama-Vyatka Territory was characterized as a way of adapting the population to environmental conditions. The place and significance of archaeological sites in the cultural space of the region in the Middle Ages, New and Modern times were analyzed. Typologies, the current state of places of worship and sacred objects of the Besermians, rituals and traditions associated with them are described, the problem of traditional sacred space is considered, as well as issues of interethnic and interfaith influences on the culture and beliefs of the Besermians (Popova, 2011).

With the involvement of archaeological, folklore and ethnographic data, information from written history, microtoponyms, geographical, ecological and biological indicators, the reconstruction of the cultural landscape of the environs of the village of Kuzebaevo, Alnash district, Ud -

Murtia, village of Staraya Uchi, ss. Staraya Yumya and Nyrya, Kukmorsky district of Tatarstan. A study of individual microdistricts of the Kama-Vyatka region in order to identify the features of the cultural landscape in different historical eras showed that it was formed as a result of settlement, economic and spiritual development of the region by different ethnic groups. One of the characteristic features of development was the nesting arrangement of medieval monuments of the region. Each nest (bush) of settlements occupied an area with a radius of 3-5 km from the center of the district and was located at a distance of about 10 km or more from each other. Within a number of areas, in turn, large compact groups were formed, consisting of such clusters of settlements.

The identified system of localization of archaeological sites testifies to the existence of a certain social structure of medieval tribes, the lower elements of which were local communities, and the higher ones were large territorial associations. Within each cluster of settlements, or rural districts, stable economic, social and spiritual ties of a community of people were born. Such spontaneously formed local collectives later formed the basis of the administrative and territorial formations of the New and Modern times (districts, parishes, volosts). There was an amazing continuity (with slight variations) of the cultural tradition ethnic groups populations choosing the same natural habitats for long historical periods of time.

We can talk about the unity and variability of local models of cultural space. Against the backdrop of a fairly homogeneous / same type of culture, each rural Udmurt district (community) had some special nuances in the way the cultural landscape was designed, in its worldview and in the system of ritual activities. The traditional Udmurt system of settlement and organization of spiritual space, as a rule, assumed the presence of a religious center with a district sanctuary, basic sacred values in the old mother village, a network of smaller villages, each of which had its own common village shrine, a group of family or patronymic cult objects. Outside the villages there were sacred places to honor the owners of the Wild and the dead ancestors.

The historical and cultural landscape reveals a high degree of interconnectedness of their inhabitants with the natural environment. Such landscape elements as elevations, lowlands, springs known for their special properties, stones, old and strong trees were actively used in the ritual practice of the local population. These natural objects acted as sacral monuments. Particular importance was attached to the system of placement of places of worship in relation to the cultivated village space and the river valley. There was a network of sacred loci within each private courtyard.

Colonization of the territories under consideration by Russians and the gradual Christianization of the indigenous population

accompanied by an increase in population density, the formation of a new picture of the cultural space, increased interaction between peoples in contact, changes in the ethnic and confessional structure of the population of the region. Examples of the Christian tradition of the formation of sacred space also testify to a clear internal structure in the localization of cult objects and the spatio-temporal organization of cherished and church holidays. The village with the temple was the main religious center of the area. The district (bush) church holiday was celebrated in it, district (bush) fairs were held. Around each village there was a network of smaller villages, settlements, repairs, some of them had their own revered memorial chapels. Each village was responsible for holding some kind of calendar-timed holiday, which brought together friends and relatives from all over the area.

The traced patterns in the evolution of the historical and cultural landscape of individual Udmurt and Russian microdistricts in Udmurtia, Tatarstan and the Kirov region testify to a special integral system of placement of cultural and religious objects that marked important points in the virtual space of the village. It had a clearly defined structure with a center and periphery, a strict internal hierarchy of sacred places, a system of their veneration and rules for visiting within the rural district. Well-organized system of placement and functioning of pre-Christian and Christian cult monuments

and sacred loci, the collective holding of agrarian and calendar holidays contributed to the unity and rallying of the people of each district, not only in economic and social terms, but also in the spiritual sense. Within each local territory there was a regular reproduction of sacred values and psychological relaxation of people. All this contributed to the successful adaptation of the rural community to the occupied natural environment and to the social

economic living conditions (Shutova et al., 2009).

In general, the existence of different forms and traditions of veneration of pre-Christian, Christian and Muslim religious objects (sacred trees, chapel pillars, revered springs, stones, etc.) in the Kama-Vyatka region in the zone of intense interethnic contacts formed a complex, multi-level and mosaic system of sacred space individual territories.

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Shutova Nadezhda Ivanovna, Doctor of Historical Sciences, Leading Researcher, Udmurt Institute of History, Language and Literature, Ural Branch of the Russian Academy of Sciences (Izhevsk, Russian Federation); [email protected], [email protected]

ARCHAEOLOGICAL-ETHNOLOGICAL RESEARCHES IN UDMURTIA

The paper deals with history of archaeological-ethnological researches in Udmurtia started by the pre-revolutionary scientists. Archaeologists A.P. Smirnov and V.F. Gening, their followers succeed this tradition. Extensive archaeological researches held in the Kama-Vyatka region during the late 20th - early 21st centuries provided with considerable archaeological materials on the main periods of local history and culture from the Mesolithic up to the 19th century. These data were intensively published as authors" and collective monographs. Using of written sources, toponymy, folklore and ethnography helped to interpret archaeological materials that promoted a quantitative accumulation of ethno-archaeological observations. As a result auspicious conditions for purposeful ethno-archaeological research on the problems of religious beliefs and traditions were prepared.The first one is studying of the Udmurt cemeteries of the 16th-19th centuries.It based on comparison and correlation both with data of medieval Archeology of the 6th-13th centuries and historical and folklore-ethnographic sources of the late 18th-early 20th century. Middle Ages till present day by parallel collection and interpretation of ar chaeological, folklore and ethnographic information. The third direction is reconstruction of cultural and sacral landscapes of separate local districts of the considered periods.

Keywords: archaeological-ethnological studies, late cemeteries, sanctuaries, cultural and sacred landscape.

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Information about the

Shutova Nadezhda I., Dr. habil. (History), leading research scientist, Udmurt Institute of History, Language and Literature, Ural Branch Russian Academy of Sciences (Izhevsk, Russian Federation); [email protected], [email protected]

Maria Votyakova

There are practically no valuable archaeological sites left on the map of Udmurtia, where the "black diggers" have not yet visited. Ancient settlements, settlements and cemeteries dating back to the first millennia of our era are excavated not only by local treasure hunters, but also by visitors. Wielding a metal detector, the robbers get only valuable metal objects, destroying all other historical artifacts in their path. Almost everyone who is interested knows where and who is digging, but it is almost impossible to punish for the destruction and looting of cultural heritage sites.

Destroying history

One of the latest high-profile cases in Udmurtia is the looting of the Pecheshursky burial ground in the Glazovsky district. Diggers found household items, tools, burial places of ancient Udmurts in appropriate clothes in the burial ground, and took some of the artifacts with them. All this is of great scientific value, but after a raid by diggers, it is no longer possible to restore the true history of this place.

“With the help of their devices, they dig up metal things, literally taking them out of context, as a result of which this inventory can no longer tell anything,” says the candidate of historical sciences, assistant professor of archeology and primitive society UdGU Elizabeth Chernykh. - They found, for example, a metal fastener, pulled it out of the ground, and then what? Add to your own collection? Show off to your friends? Everything, it ceases to be a source of historical information.

For the robbery of the cultural heritage site "Pecheshursky burial ground", local treasure hunters face a fine of up to 500 thousand rubles, correctional labor for a year or imprisonment for up to two years. The only question is whether the robbers will be found and whether it will be possible to prove their guilt. According to the law, it is possible to detain a “black archaeologist” and bring charges against him only if the digger was caught red-handed at the crime scene (on the territory of an archaeological site with damage to the cultural layer) in the presence of law enforcement officers. The detention of a violator of the law simply by conscious citizens or archaeologists cannot be the basis for instituting a criminal case.

Knowing the loopholes in the law, treasure hunters are not particularly hiding: any Internet search engine gives dozens of links to forums and pages on social networks where treasure hunters share photos of their finds, probably not even suspecting the harm they cause to their hobby.

Coin to the collection

In order to somehow reduce the damage from the raid of treasure hunters, archaeologists are trying to establish cooperation with lovers of metal detector search.

“On the territory of the Sharkansky district, an amateur has collected a whole collection of bronze and silver rings of various types: simple, shield rings with patterns, with inserts of precious stones,” says Elizaveta Chernykh. — But the collector who collected them from the ancient Udmurt villages can now only say their approximate location. Why were those rings there? Is this the production of local craftsmen or did they use imported things? And if this is local production, then there must be its remains: some forges, furnaces where metal was smelted. What character did it have: domestic or were they some kind of manufactory? We don't know and can't say. Therefore, we work with such treasure hunters, we convinced this man to donate part of his collection to the museum so that people can see it too.”

“Black diggers” can transfer artifacts to the museum only free of charge. Monuments of archeology are objects of cultural heritage of federal significance, they belong to the state according to the legislation. Everything that lies in the ground and is associated with traces of the past is federal property.

Emergency Story Rescue

Free donors are at least some help for professional archaeologists who now have to work in conditions of minimal funding. Therefore, they are forced to “dig into history” mainly only in emergency cases and, if necessary, within the framework of federal law, according to which all construction, reclamation and economic work on land plots can be carried out only after an archaeological study.

“Today we cannot dig a burial ground just like that, out of interest, because we do not have the money,” Elizaveta Chernykh clarifies. “Therefore, we are now digging only as part of emergency rescue operations, when it is clear that if we do not carry out these works, the monument will be destroyed by equipment. In this case, our work is financed by the customer. At the end of July, we resumed work at the Trinity Cemetery, as the area is being built up.”

There are also enthusiasts who want to know what archaeological sites are located on their territory.

“The head of the natural park Sharkan became interested in what else his park is interesting for, and we were able to get to work,” says Chernykh. “The monuments there are no less remarkable, they are connected with the history of Udmurtia in the 16th-19th centuries - these are old Udmurt villages, tracts that are now abandoned and no one needs them.”

Deeper into antiquity

Despite interference from the "black diggers" and lack of funding, archaeologists of Udmurtia managed to make the history of the Spring Territory six thousand years old.

“If 50 years ago we began the history of the Udmurt region from the Bronze Age, that is, from the middle of the 2nd millennium AD, today the boundary of the most ancient time is determined by the 8th-7th millennium BC,” says Elizaveta Chernykh. “We present this whole story only on the basis of materials from archaeological sources.”

Now we can safely say that the settlement of the territory of Udmurtia began in the Mesolithic era.

“All the conclusions are confirmed by the artifacts found, the settlements of Mesolithic hunters and fishermen, dwellings, economic activities, how their life was built, what it was based on, was studied,” Elizaveta Mikhailovna clarifies. - This is all confirmed by the method of natural sciences - this is a huge job. We can even, with a certain convention, talk about what language these ancient hunters spoke. Through archeology, we write our ancient history.”

It is possible that there are pages in this story, the opening of which can turn our whole understanding of our ancestors upside down. But this will happen only if archaeologists have money and real protection from "black diggers".

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