Musical instruments of the peoples of the Caucasus. Duduk

Alborov F.Sh.

In musical-historical science wind instruments considered to be the most ancient. Their distant ancestors (all sorts of pipes, signal sound instruments, whistles made of horns, bones, shells, etc.), obtained by archaeologists, date back to the Paleolithic era. Long-term and in-depth study of extensive archaeological material allowed the outstanding German researcher Kurt Sachs (I) to propose the following sequence in the emergence of the main types of wind instruments:
I. The era of the late Paleolithic (35-10 thousand years ago) -
Flute
Pipe;
Shell pipe.
2. Mesolithic and Neolithic (10-5 thousand years ago) -
Flute with playing holes; Flute of Pan; transverse flute; cross pipe; Pipes with a single tongue; nose flute; Metal pipe; Pipes with a double tongue.
The sequence of the emergence of the main types of wind instruments proposed by K. Zaks allowed the Soviet instrumentologist S.Ya. Levin to assert that “already in the conditions of primitive society, there were three main types of wind instruments that still exist, distinguished by the principle of sound formation: flute, reed, mouthpiece”. In modern instrumental science, they are combined in the form of subgroups into one common group "wind instruments".

The group of wind instruments should be considered the most numerous in the Ossetian folk musical instrumentation. The uncomplicated design and archaism peeping through them speak of their ancient origin, as well as the fact that from their inception to the present time they have hardly undergone any significant external or functional changes.

The presence of a group of wind instruments in the Ossetian musical instrumentation in itself cannot testify to their antiquity, although this should not be discounted. The presence in this group of instruments of all three subgroups with their varieties must be considered already as an indicator of the developed instrumental thinking of the people, reflecting certain stages of its consistent formation. This is not difficult to verify if you carefully consider the following, below, the location of the Ossetian "wind instruments in subgroups:
I. Flute - Uasӕn;
Wadyndz.
II. Reeds - Styles;
Lalym-wadyndz.
III. Mouthpieces - Fidiug.
It is quite obvious that all these instruments, according to the principle of sound formation, belong to different types of wind instruments and speak of different times of occurrence: flute uasӕn and uadyndz, say, are much older than the reed style or even the mouthpiece fidiuӕg, etc. At the same time, the dimensions of the instruments, the number of playing holes on them, and, finally, the methods of sound production carry valuable information not only about the evolution musical thinking, streamlining the laws of pitch ratio and crystallization of primary scales, but also about the evolution of instrumental production, musical and technical thinking of our distant ancestors. When getting acquainted with the musical instruments of the Caucasian peoples, one can easily notice that some traditional types of Ossetian wind instruments (as well as instruments string group) are externally and functionally similar to the corresponding types of wind instruments of other peoples of the Caucasus. Unfortunately, most of them almost all peoples go out of musical use. Despite the efforts made to artificially keep them in the musical life, the process of dying out of traditional types of wind instruments is irreversible. This is understandable, because the advantages of such perfect instruments as the clarinet and oboe, unceremoniously invading the folk musical life, are not able to resist even the most seemingly persistent and most common zurna and duduk.

This irreversible process has another rather simple explanation. The organizational structure of the Caucasian peoples themselves has changed in economic and social terms, which entailed a change in the living conditions of people. For the most part, traditional types of wind instruments from time immemorial have been an accessory of shepherd's life.

The process of development of socio-economic conditions (and, consequently, of culture), as you know, was not equally uniform in time in all regions of the globe. Despite the fact that since the time of ancient civilizations, the general world culture has stepped far forward, disharmony in it, caused by lagging behind the general material and technical progress of individual countries and peoples, has always taken place and continues to take place. This, obviously, should explain the well-known archaism of both tools and musical instruments, which retained their ancient forms and designs literally until the 20th century.

We, of course, do not dare to restore the initial stage of the formation of Ossetian wind instruments here, since it is difficult to establish from the available material when, as a result of the development of musical and artistic ideas of the ancients, the primary instruments of sound production turned into meaningful musical instruments. Such constructions would involve us in the sphere of abstractions, because due to the instability of the material used for the manufacture of tools (stems of various umbrella plants, shoots of reeds, shrubs, etc.), practically not a single tool of antiquity has come down to us (except for horn, bone, tusk and other instruments of sound production, which can be classified as musical in the proper sense of the word very conditionally). The age of the tools under consideration is calculated, therefore, not in centuries, but on the strength of 50-60 years. Using the concept of "archaic" in relation to them, we mean only those traditionally established forms of structures that have not undergone any or almost no modifications.

Concerning the fundamental issues of the formation of the musical and instrumental thinking of the Ossetian people according to the study of their wind instruments, we are aware that the interpretation of individual moments may seem to be in conflict with the interpretations of similar moments by other researchers, often presented in the form of proposals and hypotheses. Here, apparently, one cannot ignore a number of difficulties that arise when studying Ossetian wind instruments, since such instruments as wasӕn, lalym-uadyndz and some other instruments that have gone out of musical use have taken with them valuable information about themselves that we are interested in. Although the field material we have collected allows us to make some generalizations regarding the everyday environment in which one or another of the instruments under consideration lived, a description with “visual” accuracy of their musical side (form, manner of performance on them and other vital qualities) is already a task today. complex. Another difficulty lies in the fact that the historical literature contains almost no information about the wind instruments of the Ossetians. All this taken together, we dare to hope, will excuse us in the eyes of the reader for the insufficient, perhaps, substantiation of individual conclusions and provisions.
I. WADYNZ. In the wind instruments of the Ossetian people, this instrument, which until recently was widely used (mainly in shepherd life), but today is rare, occupied a leading place. It was an uncomplicated variety of an open longitudinal flute with 2 - 3 (rarely 4 or more) playing holes located in the lower part of the barrel. The dimensions of the instrument are not canonized and there is no strictly established "standard" for the dimensions of the uadynza. In the famous "Atlas of Musical Instruments of the Peoples of the USSR", published by the Leningrad State Institute of Theater, Music and Cinematography under the direction of K.A. Vertkov in 1964, they are defined as 500 - 700 mm, although we came across smaller instruments - 350, 400, 480 mm. On average, the length of the uadyndz apparently varied between 350 and 700 mm.

Flute instruments are among the few musical instruments known to us today, the history of which dates back to ancient times. Archaeological materials recent years They date back to the Paleolithic era. These materials are well covered in modern music-historical science, have long been introduced into scientific circulation and are well known. It has been established that flute instruments in the most ancient times were widespread over a fairly vast territory - in China, throughout the Near East, in the most inhabited regions of Europe, etc. The first mention of a reed wind instrument among the Chinese, for example, dates back to the reign of Emperor Hoang-Ti (2500 BC). In Egypt, longitudinal flutes have been known since the period of the Old Kingdom (3rd millennium BC). In one of the extant instructions to the scribe, it is said that he should be "trained to play the flute, play the flute, accompany the playing of the lyre and sing with the musical instrument nekht." According to K. Zaks, the longitudinal flute is stubbornly preserved by Coptic shepherds to this day. Excavation materials, information from many literary monuments, images on the fragments of ceramics and other evidence indicate that these tools were also widely used among the ancient peoples of Sumer, Babylon and Palestine. The first images of shepherds playing the longitudinal flute here also date back to the 3rd millennium BC. Irrefutable evidence of the presence and ubiquity of flute instruments in the musical life of the ancient Hellenes and Romans was brought to us by numerous monuments of fiction, epic, mythology, as well as figurines of musicians found during excavations, fragments of paintings on dishes, vases, frescoes, etc. with images of people playing various wind instruments.

Thus, going back to ancient times, wind musical instruments of the family of open longitudinal flutes by the time of the first civilizations reached a certain level in their development and became widespread.

Interestingly, almost all peoples who know these instruments define them as "shepherd's". The assignment of such a definition to them should be determined, obviously, not so much by the form as by the sphere of their existence in musical everyday life. It is well known that they have been played by shepherds all over the world since time immemorial. In addition (and this is very important) in the language of almost all peoples, the names of the instrument, the tunes played on it, and often even its invention are somehow connected with cattle breeding, with everyday life and the life of a shepherd.

We find confirmation of this in the Caucasian soil, where the widespread use of flute instruments in shepherd life also has ancient traditions. So, for example, the performance of exclusively shepherd's tunes on the flute is a stable feature characteristic of the traditions of instrumental music of Georgians, Ossetians, Armenians, Azerbaijanis, Abkhazians, etc. The origin of the Abkhazian acharpyn in Abkhazian mythology is associated with grazing sheep; the very name of the pipe, in the form in which it exists in the language of many peoples, is an exact match to the classical definition of Calamus pastoralis, meaning "shepherd's reed."

Evidence of the widespread use of flute instruments among the peoples of the Caucasus - Kabardians, Circassians, Karachays, Adygs, Abkhazians, Ossetians, Georgians, Armenians, Azerbaijanis, etc. can be found in the works of a number of researchers - historians, ethnographers, archaeologists, etc. Archaeological material confirms, for example, the presence of a bone flute open on both sides in Eastern Georgia as early as the 15th-13th centuries. BC. Characteristically, it was found together with the skeleton of a boy and the skull of a bull. Based on this, Georgian scientists believe that a shepherd with a flute and a bull was buried in the burial ground.

The fact that the flute has been known in Georgia for a long time is also evidenced by a picturesque image from a manuscript of the 11th century, in which a shepherd, playing the flute, grazes sheep. This plot - a shepherd playing the pipe, herding sheep - has long entered the history of music and is often used as an irrefutable argument to prove that the pipe is a shepherd's instrument. The authors of such an unambiguous interpretation of the plot, as a rule, hardly or almost do not bother to look deeper into it and see in it a connection with the biblical King David, the greatest musician, psalmist and nugget artist not only of the Jewish people, but of the entire ancient world. The glory of an excellent musician came to him in his youth, when he really was a shepherd, and later, having ascended the royal throne, he made music a subject of special concern, an obligatory component of the ideology of his kingdom, introducing it into the religious rites of the Jews. Already in biblical times, the art of King David acquired semi-legendary features, and his personality - a semi-mythical singer-musician.

Thus, the plots of images of a shepherd with a pipe and a flock of sheep have an ancient history and date back to artistic traditions antiquity, who approved the poeticized image of David the shepherd-musician. However, many such miniatures are known, in which David is depicted with a harp, surrounded by a retinue, etc. These plots, which glorify the image of David the Musician Tsar, reflect much later traditions, which to a certain extent eclipsed the former ones.

Exploring the issues of the history of Armenian monodic music, Kh.S.Kushnarev confirms that the flute belonged to the pastoral life and on Armenian soil. Referring to the ancient, pre-Urartian period of the musical culture of the ancestors of the Armenians, the author makes a suggestion that “tunes played on a longitudinal flute also served as a means of managing the herd” and that these tunes, which were “signals addressed to the herd, are calls to a watering hole, to return home, etc.

A similar sphere of existence of longitudinal flutes is known to other peoples of the Caucasus. The Abkhaz acharpyn, for example, is also considered an instrument of shepherds who play tunes on it, mainly associated with pastoral life - grazing, watering, milking, etc. Abkhaz shepherds with a special melody - “Auarkheyga” (literally, “what sheep are forced to eat grass”) - in the morning they call the goats and sheep to the pastures. Having in mind precisely this purpose of the instrument, K.V. Kovach, one of the first collectors of Abkhaz musical folklore, quite rightly noted that acharpyn, therefore, “is not just fun and entertainment, but a production ... tool in the hands of shepherds.”

Longitudinal flutes, as noted above, were widespread in the past and among peoples North Caucasus. The musical creativity and, in particular, the musical instruments of these peoples as a whole have not yet been fully studied, therefore the degree of prescription of the existence of flute instruments in the region has not been precisely established, although ethnographic literature here also connects them with shepherd life and calls them shepherds. As is well known, all the peoples, including the Caucasians, passed through the pastoral stage in different historical periods of their development. It should be assumed that the longitudinal flutes were known here in antiquity, when the Caucasus was really a "whirlpool of ethnic movements" at the turn of Europe and Asia.

One of the varieties of the longitudinal open flute - uadyndz - as mentioned, has been used in the musical life of Ossetians since time immemorial. We find information about this in the works of S.V. Kokiev, D.I. Arakishvili, G.F. Chursin, T.Ya. .G. Tshurbaeva and many other authors. In addition, as a shepherd's instrument, uadyndz is firmly attested in the majestic monument of the epic creativity of the Ossetians - the Tales of the Narts. Information about its use for playing during grazing, pasture and drive of flocks of sheep to pastures and back, to watering places, etc. also contain field materials collected by us at different times.

Among other data, our attention was drawn to how widely this instrument entered such ancient genres of oral folk art as proverbs, sayings, proverbs, riddles, folk aphorisms, etc. When covering certain issues of the musical culture of Ossetians, this sphere of folk art, as we know, has not yet been attracted by researchers, while many of them (questions), including such an important one as musical life, are reflected with accuracy, conciseness inherent in these genres and, at the same time, imagery, liveliness and depth . In such sayings as “Fiyyauy uadyndz fos-khizӕnuaty fӕndyr u” (“Shepherd uadyndz is the fӕndyr of cattle pastures”), “Khorz fyyau yӕ fos hҕr ӕmӕ lӕdzҕgҕy (“us, fӕlӕ yӕ yӕ uGood shepherd tsaghddakhy” he reaches with shouts and a stick, but by playing his uadyndze”) and others reflected, for example, not only the role and place of uadyndza in the everyday life of a shepherd, but also the very attitude of the people to the instrument. In comparison with the fandyr, with this poeticized symbol of euphony and “musical chastity”, in attributing organizing properties to the sounds of uadynza, inducing obedience and appeasement, apparently, the ancient ideas of the people associated with the magical power of the impact of musical sound can be seen. It is these properties of uadyndza that have found the widest development in the artistic and figurative thinking of the Ossetian people, embodied in specific plots of fairy tales, epic tales, in the code of folk wisdom - proverbs and sayings. And this should not be seen as surprising.

Even a non-musician is struck by the important place in the epic given to songs, playing musical instruments and dancing. Almost all the main characters of the Narts are connected directly or indirectly with music - Uryzmag, Soslan (Sozyryko), Batradz, Syrdon, not to mention Atsamaz, this Orpheus of Ossetian mythology. As V.I. Abaev, an outstanding Soviet researcher of the Nart epic, writes, “the combination of rude and cruel militancy with some special attachment to music, songs and dances is one of the characteristic features of the Nart heroes. The sword and the fandyr are, as it were, a double symbol of the Nart people.

In the cycle of tales about Atsamaz, the tale of his marriage to the impregnable beauty Agunda, the daughter of Sainag Aldar, is of greatest interest to us, in which the hero’s playing the flute awakens nature, gives light and life, creates good and joy on earth:
"Like drunk, for weeks
Played in the forest on a golden pipe
Above the black peak of the mountain
The sky brightened from his game ...
Under the play of the golden flute
Birds chirping in the dense forest.
Branching horns thrown up.
The deer danced first.
They are followed by chamois of shy flocks
Started dancing, flying over the rocks,
And the black goats, leaving the forest, went down to the steep-horned tours from the mountains
And in the swift simd set off with them.
There has never been a faster dance...
Nart plays, captivates everyone with the game.
And the sound of his golden flute reached
Midnight mountains, in warm lairs
The bears woke up the sluggish ones.
And there was nothing left for them
How to dance your clumsy simd.
Flowers that were the best and most beautiful,
The virgin bowls were opened to the sun.
From distant hives in the morning sometimes
Bees flew towards them in a buzzing swarm.
And butterflies, tasting sweet juice,
Whirling, they fluttered from flower to flower.
And the clouds, listening to wonderful sounds,
They dropped warm tears on the ground.
Steep mountains, and behind them the sea,
Wonderful sounds began to echo soon.
And their songs with the sounds of the flute
They flew to the high glaciers.
Ice, warmed by spring rays,
Down rushed stormy streams.

The legend, an excerpt from which we have cited, has come down to us in a variety of poetic and prose versions. Back in 1939, in one of his works, V.I. Abaev wrote: “The song about Atsamaz occupies a special place in the epic. ... It is alien to the sinister idea of ​​fate, which casts its gloomy shadow on the most important episodes in the history of the Narts. Permeated from beginning to end with the sun, joy and song, distinguished, despite its mythological character, by the brightness and relief of psychological characteristics and liveliness of everyday scenes, full of imagery, combined with an infallible feeling, elegantly simple in content and perfect in form, this “Song” can rightly be called one of the pearls of Ossetian poetry. All researchers, and we are not an exception, agree with V.I. epic. ...Reading the description of the effect that Atsamaz's play produces on the surrounding nature, we see that it is not just a wonderful, magical, magical song that has the nature of the sun. Indeed, from this song the age-old glaciers begin to melt; rivers overflow their banks; the exposed slopes are covered with a green carpet; flowers appear in the meadows, butterflies and bees flutter among them; bears wake up from hibernation and come out of their lairs, etc. In short - before us is a masterfully drawn picture of spring. Spring brings the song of the hero. The hero's song has the power and action of the sun."

It is difficult to say what exactly caused the attribution of supernatural properties to the sounds of uadynza, as well as to explain its elevation in the artistic consciousness of the Ossetian people. It is possible that he was associated with the name of Atsamaz - one of the favorite heroes, personifying the brightest, kindest and, at the same time, dear and close to the people concepts of the birth of a new life, love, light, etc. It is also characteristic that in all In versions of the legend, uadyndz Atsamaza is given with the definition “sygyzirin” (“golden”), while in the legends about other heroes, a different material is usually mentioned, used for its manufacture. Most often, the storytellers called reed or some kind of metal, but not gold. I would also like to draw attention to the fact that in the legend about Atsamaz, his uadyndz is almost always combined with such words as “ӕnuson”, (“eternal”) and “sauҕftyd” (“black-encrusted”): khuzna, ӕnuson sygzӕrin sauҕftyd uadyndz. Shyzti Sau Khohmӕ. Bӕrzonddӕr kӕdzҕkhyl ӕrbadti ӕmӕ zaryntӕ baydydta uadyndzӕy” // “Atsa’s son, little Atsamaz, took his father’s treasure – the eternal black-encrusted gold uadyndz. He ascended the Black Mountain. He sat down on a rock, which is higher, and sang in uadyndze.

In a number of legends, there is also such an instrument as udӕvdz. Apparently, this name is a compound word, the first part of which (“ud”) can be easily compared with the meaning of the word “spirit” (and hence, perhaps, “udӕvdz” - “wind”). In any case, we are dealing, most likely, with one of the varieties of flute instruments, it is possible - the uadynza itself; both instruments “sing” with the same voice, and their name contains the same structure-forming element “wad”.

In the legend about the birth of Akhsar and Akhsartag we read: “Nom ӕvӕrӕggag Kuyrdalӕgon Uӕrkhҕgҕn balҕvar kodta udӕvdz yӕ kuyrdadzy fҕtygҕy - bolat ӕndonӕy arӕzt. Udӕvdzy dyn sӕvӕrdtoy sӕ fyngyl Nart, ӕmӕ son of kodta dissajy zardzhytӕ uadyndz khӕlӕsӕy” // “In honor of naming the twins, Kurdalagon presented them to their father Warkhag udӕvdz, made of damask steel. They put Narty Udӕvdz on the table, and he began to sing wonderful songs to them in the voice of uadydza.

The legend about the birth of Akhsar and Akhsartag is one of the most ancient in the cycle of legends about Warhag and his sons, which, according to V.I. Abaev, goes back to the totemic stage of development of the self-consciousness of its creators. If this is so, then in the above passage of the legend, the words “bolat ӕndonӕy arӕzt” // “made of damask steel” attract attention. Should we not see here an anticipation of the manufacture of musical instruments from metal, which became widespread in subsequent eras.

The question of the musical instruments of the Nart society is as great as the attitude of the Narts to music and the place of the latter in their everyday life. Concerning it, it is impossible to confine ourselves to only cursory reviews and a dry statement of the facts that they have certain musical instruments. The musical instruments of the Narts, their songs, dances, and even feasts and campaigns erected in a cult, etc., are constituent parts one whole, called the "WORLD OF NARTS". The study of this huge “WORLD”, which has absorbed a wide range of the most complex artistic, aesthetic, moral, ethical, socio-ideological and other problems that make up the ideological basis of the organization of the Nart society, is a difficult task. And the main difficulty lies in the fact that the study of such an epic, unique in its internationality, as the Nart epic, cannot be carried out within the closed framework of only one national variant.

What is wadyndz? As we have already noted, this is a full tube, the dimensions of which fluctuate mainly between 350 and 700 mm. The descriptions of the instrument belonging to B.A. Galaev are considered the most authoritative: “Uadyndz is a spiritual muzzle instrument - a longitudinal flute made from elder bushes and other umbrella plants by removing the soft core from the stem; sometimes wadyndz are also made from a piece of a gun barrel. The total length of the wadyndza trunk ranges from 500-700 mm. Two side holes are cut out in the lower part of the trunk, but skillful performers play quite complex melodies in the range of two or more octaves on the uadyndze. The usual range of uadynza does not go beyond one octave

Uadyndz - one of the oldest instruments of the Ossetians, mentioned in the "Tale of the Narts"; in modern folk life, wadyndz is a shepherd's instrument.

It is easy to see that in this description everything that, in fact, the study of the instrument should begin with, is passed over in silence - methods of sound production and playing technique; device features; system and principles of arrangement of playing holes, adjustment of the scale; analysis of musical works performed on the instrument, etc.

Our informant, 83-year-old Savvi Dzhioev, reports that in his youth he most often made wadyndz from the stem of umbrella plants or from a one-year shoot of a shrub. Several times he had to make wadyndz from a reed stalk ("khuzy zҕngҕy"). The preparation of material is usually started at the end of summer - the beginning of autumn, when the vegetation begins to wither and dry. At this time, a segment of the stem (or shoot) of the appropriate thickness is cut off, determined by eye (about 15-20 mm), then the total size of the future instrument is determined, determined by about 5-6 girths of the palm of the hand (“fondz-ӕkhsӕz armbӕrtsy”); after that, the harvested segment of the stem is placed in a dry place. By the end of winter, the workpiece dries out so much that the soft core, which has turned into a dry sponge-like mass, is easily removed by pushing it out with a thin twig. Dry material (especially elderberry or hogweed) is very fragile and requires great care in processing, therefore, to prepare one uadyndza, several segments are usually harvested and the most successful instrument in terms of structure and sound quality is already selected from them. A simple manufacturing technology allows an experienced craftsman in a relatively short period of time”; make up to 10-15 wadyndzes, with each new copy improving the pitch ratio of the scale of the instruments, i.e. "bringing sounds closer to each other or moving them away from each other."

In the lower (opposite from the air injection hole) part of the instrument, 3-4-6 gaming holes with a diameter of 7-10 mm are made (burned with a hot nail). Uadyndzy with 4-6 holes, however, are not indicative of folk practice and their single copies, in our opinion, should reflect the processes of the performers' search for ways to expand the instrument's scale. Game holes are made as follows: first of all, a hole is made, which is cut at a distance of 3-4 fingers from the lower end. The distances between other holes are determined by ear. Such an arrangement of playing holes according to the principle of auditory correction creates certain difficulties in the manufacture of instruments of the same tuning. Therefore, obviously, in folk practice, the ensemble form in wind instrumental music is rare: without a system of metric temperament of the scale, it is almost impossible to build at least two uadydza equally.

The application of playing holes on the barrel of an instrument according to the system of auditory correction is typical, among other things, for the manufacture of some other wind instruments, which indicates the absence of firmly established pitch parameters in them, as well as in uadynza. An analysis of the comparisons of the scales of these instruments gives a certain idea of ​​the stages of development of their individual types and suggests that, in terms of tonal organization of sounds, the Ossetian wind musical instruments that have come down to us stopped in their development at various stages.

The “Atlas of Musical Instruments of the Peoples of the USSR” provides a consistent scale of the uadynza from “sol” of the small octave to “do” of the third octave and notes along the way that “Ossetian musicians with exceptional skill extract not only the diatonic, but also the full chromatic scale in the volume of two and a half octaves." This is true, although B.A. Galaev claims that "the usual range of uadynza does not go beyond one octave." The fact is that in the Atlas the data are given taking into account all the capabilities of the instrument, while B.A. Galaev only gives sounds of the natural series.

Ossetian uadyndz is in many museums of the country, including State Museum ethnography of the peoples of the USSR, in the Museum of Musical Instruments of the Leningrad State Institute of Theatre, Music and Cinematography, in the State Museum of Local History of North Ossetia, etc. Along with instruments taken directly from folk life, we studied, where it was available, exhibits from of these museums, since many specimens, having been there for 40 or more years, are of considerable interest today from the point of view of a comparative analysis of this type of wind instruments.

2. U A S Ӕ N. The group of flute instruments includes another instrument that has long since parted ways with its original purpose, and today the musical life of Ossetians knows it as a children's musical toy. This is a whistle flute - u a s n. More recently, he was quite well known by hunters, whom he served as a decoy during bird hunting. This last function puts wasӕn in a number of sound tools for exclusively applied purposes (cow bells, signal horns, hunting decoys, beaters and rattles of night watchmen, etc.). Instruments of this category are not used in musical performance practice. However, the scientific and cognitive value does not decrease from this, since they are a clear example of a historically determined change in the social function of musical instruments that has transformed their original purpose.

If today it is quite easy to trace how the social function of, say, a tambourine gradually changed, turning from an instrument of shamans and warriors into an instrument of widespread fun and dancing in the countryside, then with regard to wasӕn, the situation is much more complicated. To correctly reproduce the picture of its evolution, along with knowledge of the principles of sound extraction on it, one should have at least remote information about the socio-historical functions of the instrument. And we don't have them. Theoretical musicology considers that the instruments of this (applied) category have remained the same as they probably were for a thousand and a half years. It is also known that of all the wind instruments, the whistle ones stood out earlier than the embyushurny and reed ones, the sound formation in which occurs with the help of a whistle device. Suffice it to recall that humanity first of all learned to use its own lips as a signal whistle instrument, then fingers, later - leaves, bark and stems of various herbs, shrubs, etc. (all these sound instruments are currently classified as "pseudo-instruments"). It can be assumed that it was these pseudo-instruments, dating back to the pre-instrumental era, with their specific sound production, that were the progenitors of our wind whistle instruments.

It is difficult to assume that having arisen in ancient times, wasӕn from the very beginning "was conceived" as a children's musical toy or even as a decoy. At the same time, it is quite obvious that a further improvement of this type is the all-Caucasian variety of the whistle flute (cargo, "salamuri", Armenian "tutak", Azerbaijani "tutek", Dagestan. "kshul" // "shantyh", etc. .).

The only copy of the Ossetian wasӕn, which we came across in South Ossetia as a musical instrument, belonged to Ismel Laliev (Tskhinvali region). This is a small (210 mm) cylindrical tube with a whistle device and three playing holes located at a distance of 20-22 mm. from each other. The extreme holes are spaced: from the lower edge at a distance of 35 mm and from the head - at 120 mm. The lower cut is straight, at the head - oblique; the instrument is made of reed; holes burned with a hot object have a diameter of 7-8 mm; in addition to three playing holes on the back side, there is another hole of the same diameter. The diameter of the tool at the head is 22 mm, slightly narrowed downwards. A wooden block with a recess of 1.5 mm is inserted into the head, through which a stream of air is supplied. The latter, splitting when passing through the slit, excites and vibrates the air column contained in the tube, thus forming a musical sound.
The sounds on wasӕn, extracted by I. Laliev in a rather high tessitura, are somewhat piercing and very much resemble an ordinary whistle. The melody he played - "Kolkhozom zard" ("Collective farm song") - sounded very high, but quite sincerely.

This melody allows us to assume that it is possible to obtain a chromatic scale on wasӕn, although our informant could not show us this. The sounds “mi” and “si” in the scale of the given “song” were somewhat not built: “mi” sounded slightly, fractions of a tone higher, and “si” sounded between “si” and “si-flat”. The highest sound that the player could produce on the instrument was a sound that approached the “G sharp” of the third octave rather than just “G”, and the lowest was the “G” of the second octave. On wasӕn, legato, staccato strokes are exceptionally easy to achieve, and the frulato technique is especially effective. It is interesting that the performer himself called his instrument by the Georgian name - "salamuri", then adding that "they no longer play such wasӕnakh and that now only children are having fun with them." As you can see, calling his instrument "salamuri", the performer in the conversation, nevertheless, mentioned its Ossetian name, which indicates that it is no coincidence that the name of the Georgian instrument "salamuri" was transferred to wasӕn: both instruments have the same sound production method; in addition, “salamuri” is now a ubiquitous instrument and therefore it is better known than wasӕn.

As a children's musical toy, wasӕn was also ubiquitous and in a large number of variations both in terms of designs and sizes, and in terms of material - there are instances with playing holes, without them, large sizes, small ones, made from a young shoot various kinds families of aspen, willow trees, from reeds, finally, there are specimens made by the ceramic method from clay, etc. and so on.

The specimen we have is a small cylindrical hollow piece of reed. Its total length is 143 mm; the inner diameter of the tube is 12 mm. There are four holes on the front side - three playing and one sound-forming, located in the head of the instrument. Game holes are located at a distance of 20-22 mm from each other; the lower playing hole is 23 mm from the lower edge, the upper one is 58 mm from the upper edge; the sound-forming hole is located from the top edge at a distance of 21 mm. On the back side, between the first and second playing holes, there is another hole. When all (three playing and one rear) holes are closed, the instrument extracts the sound “up to” the third octave; with the three upper playing holes open - “up to” the fourth octave with a certain upward trend. When the outer holes are closed and the middle hole is open, it gives the sound "salt" of the third octave, i.e. interval of a pure fifth; the same interval, but sounding slightly lower, is obtained with all three upper holes closed and the rear hole open. With all holes closed and the first (from the head) hole open, the sound “fa” of the third octave is extracted, i.e. the interval is a clean quart. With all the holes closed and the extreme lower (close to the lower edge) hole open, the sound “mi” of the third octave is obtained, i.e. third interval. If the back hole is also opened to the open lower hole, then we get the sound “la” of the third octave, i.e. sixth interval. Thus, it is possible to extract the following scale on our instrument:
Unfortunately, we could not find a way to extract the missing sounds of the full scale of the “C-major” scale on our own, because here we need appropriate experience in playing wind instruments (especially flutes!) and knowledge of the secrets of the art of blowing, fingering techniques, etc.

3. S T I L I. The group of reed instruments in the Ossetian musical instruments is represented by styles and lalym-wadyndz. Unlike the lalym-uadyndza, which has become extremely rare, the stili is a widespread instrument, at least in South Ossetia. The latter, as well as the name of the instrument itself, should indicate that the style entered the Ossetian musical life, obviously from the neighboring Georgian musical culture. Such phenomena in the history of musical culture are not uncommon. They are seen everywhere. The genesis and development of musical instruments, their distribution among neighboring ethnic formations and “getting used to” new cultures have long been the subject of close study by both Soviet and foreign instrumentalists, but despite this, in covering a number of issues, especially issues of genesis, they are still did not overcome the barrier of "legendary" interpretation of them. “While it is ridiculous now to read about the instruments that Noah managed to save during the Flood, we still often meet with little substantiated descriptions of the genesis and development of musical instruments.” Speaking at an international conference of folklorists in Romania in 1959, the famous English scholar A. Baines gave a precise definition of “migration” processes in ethno-instrumentation: “Instruments are great travelers, often transferring melodies or other musical elements to the folk music of a distant people.” Nevertheless, many researchers, including A. Baines himself, insist “on a local and thorough study of all the diverse forms of musical instruments characteristic of a given territory, for a given ethnic group; especially since the social functions of these instruments, their place in the public life of the people are especially important for the historical and cultural study of musical instruments.

This is especially applicable to the all-Caucasian ethno-instrumentation, many types of which (whistle and open longitudinal flutes, zurna, duduk, bagpipes, etc.) have long been considered “originally native” for almost each of the peoples of this region. In one of our works, we have already had the opportunity to emphasize that the study of the all-Caucasian musical instruments is of exceptional scientific and cognitive significance, since The Caucasus has retained "in a living form a number of stages in the development of world musical culture, which have already disappeared and forgotten in other parts of the globe."

If we recall the antiquity and, especially, the intimacy of Ossetian-Georgian cultural relations, which not only allowed, but also largely determined mutual borrowing in material and spiritual culture, in language, in everyday life, etc., then the fact of perception by Ossetians was styled and, as it seems to us, , lalym-wadyndz from the Georgians will not be so incredible.

At present, the style is mainly used in shepherd's life and, by the important place it occupies in it, we can assume that functionally it has replaced the wadyndzu. However, it would be wrong to limit the scope of its distribution only to the shepherd's life. The style is very popular during folk festivities and especially during dances, where it serves as an accompanying musical instrument. The great popularity and wide distribution of the style is also due to its general availability. We have twice witnessed the use of style in “live practice” - once at a wedding (in the village of Metekh, Znauri district of South Ossetia) and the second time during rural fun (“khazt” in the village of Mugyris of the same district). Both times the instrument was used in an ensemble with percussion guymsӕg (shares) and kҕrtstsgҕnҕg. Interestingly, during the wedding, Stili played (and sometimes soloed) along with the invited zurnachs. This circumstance was somewhat alarming, since the style of the style turned out to correspond to the structure of the zurna. The zurnachi were invited from Kareli, and the option of preliminary contact and adjustment of the style to the zurna was excluded. When I asked how it could turn out that the steely system coincided with the zurna system, 23-year-old Sadul Tadtaev, who played the steely, said that "this is pure coincidence." His father. Iuane Tadtaev, who spent his entire life as a shepherd (and he was already 93 years old!), says: “As far as I can remember, I have been doing these styles for so long and I never remember that their voices did not coincide with the voices of the zurna.” With him, he had two instruments that were indeed built the same way.

It was difficult for us to compare their formation with the formation of zurnas or duduks, which are sometimes brought here from neighboring Georgian villages and which were not there at that moment, but the fact that both styles were of the same formation made us treat his words with some degree of trust. . However, to a certain extent, it was still possible to reveal the “phenomenon” of I. Tadtaev. The fact is that despite the auditory correction of the scale used in the manufacture of uadynza, here, in the manufacture of style, he uses the so-called "metric" system, i.e. a system based on exact values ​​determined by the thickness of the finger, the girth of the palm, etc. So, for example, I. Tadtaev outlined the process of making a style in the following sequence: “To make a style, a young, not very thick, but not very thin rosehip shoot is cut off. Two girths of my palm and three more fingers are deposited on it (this is approximately 250 mm). This mark determines the size of the style, and according to this mark, an incision is made in the sapwood around the trunk to a depth of a hard crust, but not yet cut off completely. Then, at the top (at the head), a place is cut in the sapwood for a tongue the length of the width of my ring finger and little finger. A distance of two fingers is measured from the lower end and a place for the lower playing hole is determined. From it up (to the tongue), at a distance of one finger from each other, places for the remaining five holes are determined. The applied holes and tongue are then already cut and made as they should be on the finished style. Now it remains to remove the sapwood, for which you should knock on it with the handle of the knife around, gently twisting it, and when it is completely separated from the solid core, remove it. Then the soft core is removed from the stem, the tube is cleaned well, the tongue and holes are finished, and the sapwood is put on again, turning the holes in it with the holes on the stem. When everything is done, it is already possible to cut the styles according to the size mark, and the tool is ready.

The first thing that catches your eye in the above description of the styli manufacturing process is a purely mechanical technology. The master did not drop the words “blow”, “play-check”, etc. anywhere. The main "tool" for adjusting the scale is also striking - the thickness of the fingers - the only determinant of the magnitudes and the ratio between its details. “When measuring the scale on which this or that folk instrument is built,” writes V.M. Belyaev, “it should always be borne in mind that folk measures that originate from ancient times can be carried out on this scale. Therefore, in order to measure folk musical instruments in order to determine the scale of their construction, it is necessary, on the one hand, to be familiar with ancient linear measures, and on the other hand, to be familiar with local natural folk measures. These measures: the cubit, foot, span, the width of the fingers, etc., at different times and among different peoples, were officially regulated according to various principles, and the implementation of those rather than other measures when building a musical instrument can give the researcher a true thread for determining origin of the instrument in relation to territory and era.

When studying the Ossetian wind instruments, we really had to come across some folk definitions of measures that go back to ancient times. This is the term “armbarts” and the width of the fingers, as a system of smaller measuring values. The fact of their presence in the "musical production" traditions of the Ossetian people is of great importance not only for the researcher of musical instruments, but also for those who study the history of life and the cultural and historical past of the Ossetians.

Styles exist in Ossetian musical instruments both as a single-barrel (“iuhӕtӕlon”) and as a double-barrel (“dyuuӕkhӕtӕlon”). When making a double-barreled style, the master needs great skill in tuning two, essentially different, instruments in an absolutely identical pitch ratio of the scales of both instruments, which is not so easy, taking into account such archaic forms in technology. Obviously, the factor of very ancient and persistent traditions works here. After all, the essence of the vitality of the art of the “oral” tradition lies in the fact that the stability of its canonized elements crystallized inseparably with the process of the formation of the very artistic and imaginative thinking of the people during the entire previous historical period. And indeed, what cannot be achieved by the system of auditory correction, which is a later phenomenon, is easily achieved by the metric system, dating back to more ancient times.

The description of the double-barreled style in general terms is as follows.

To the single-barrel style already known to us, another barrel of the same diameter and size is selected with the same sequence of the technological process. This instrument is made in the same way as the first one, with the difference, however, that the number of playing holes on it is less - only four. This circumstance to a certain extent limits the tonal and improvisational possibilities of the first instrument, and thus, connected by a thread (or horsehair) into one whole, they actually turn into one instrument with its own musical-acoustic and musical-technical features. The right instrument usually leads a melodic line, rhythmically free, while the left one leads a bass second to it (often in the form of boisterous accompaniment). The repertoire is mostly dance tunes. The scope of distribution is the same as that of style.

In terms of their sound and musical properties, single and double-barreled styles, like all reed instruments, have a soft, warm timbre, close to the timbre of an oboe.

On a double-barreled instrument, respectively, double sounds are extracted, and the second voice, which has the function of accompaniment, is usually less mobile. An analysis of the scales of several instruments allows us to conclude that the total range of the instrument should be considered in the volume between the “sol” of the first octave and the “b-flat” of the second octave. The melody below, played by I. Tadtaev, indicates that the instrument is built in a minor (Dorian) mode. On a double-barreled style, as well as on a single-barrelled, staccato and legato strokes are easily performed (but the phrasing is relatively short). With regard to the purity of the temperament of the scale, one cannot say that it is ideally pure, because some intervals are clearly sinning in this respect. So, for example, the fifth "B-flat" - "F" sounds like a reduced (although not quite), due to the impure "B-flat"; the system of the second style itself - “do” - “b-flat” - “la” - “sol” - is not pure, namely: the distance between “do” and “b-flat” is clearly less than a whole tone, but it has become be, and the distance between "b-flat" and ". la" does not correspond to the exact semitone.

4. LALYM - UADINDZ. Lalym-uadyndz is an Ossetian instrument that has now gone out of musical use. It is one of the varieties of the Caucasian bagpipes. In its design, the Ossetian lalym-uadyndz is similar to the Georgian "gudastviri" and the Adjarian "chiboni", but unlike the latter, it is less improved. In addition to Ossetians and Georgians, Armenians (“parakapzuk”) and Azerbaijanis (“tu-lum”) also have similar instruments from the peoples of the Caucasus. The sphere of use of the instrument among all these peoples is quite wide: from use in shepherd life to ordinary folk musical everyday life.

In Georgia, the instrument is common in different parts and under different names: for example, it is known to the Rachinians as staviri/shtviri, to the Adjarians as chiboni/chimoni, to the highlanders of Meskhetia as tulumi, and in Kartalinia and Pshavia as stviri.

On Armenian soil, the instrument also has strong traditions of widespread distribution, but in Azerbaijan it "is found ... only in the Nakhichevan region, where songs and dances are performed on it."

As for the Ossetian instrument, we would like to note some of its distinctive features and compare them with the features of the Transcaucasian counterparts lalym-uadyndza.

First of all, it should be avenged that the only copy of the instrument that we had at our disposal during its study was extremely poorly preserved. There was no question of extracting any sounds on it. The wadyndz tube inserted into the leather bag was damaged; the bag itself was old and full of holes in several places and, naturally, could not serve as an air blower. These and other malfunctions of lalym-wadynza deprived us of the possibility of sound reproduction on it, to make at least an approximate description of the scale, technical and performance features, etc. However, the design principle and, to some extent, even technological moments were evident.

A few words about the distinctive features in the design of the Ossetian lalym-uadyndza.

Unlike the Transcaucasian bagpipes, the Ossetian lalym-uadyndz is a bagpipe with one melodic pipe. The fact is very significant and allows drawing far-reaching conclusions. At the end of the tube that enters the inside of the bag, a tongue-beep is inserted, which extracts sound under the action of air injected into the bag. A melodic tube made from a rosehip stalk is threaded into the bag through a wooden cork. The gaps between the tube and the channel for it in the cork are smeared with wax. There are five holes on the playing tube. The instrument we are describing was at least 70-80 years old, which explains its poor state of preservation.

Of the huge number of our informants, lalym-uadyndz was known only to the residents of the Kudar Gorge in the Java region of South Ossetia. According to 78-year-old Auyzbi Dzhioev from the village of Zon, "lalym" (i.e. a leather bag) was most often made from the whole skin of a kid or a lamb. But the skin of the lamb was considered better, because it is softer. “And lalym-uadyndz was made in the following way,” he said. - After slaughtering a kid and cutting off his head, the whole skin was removed. After appropriate treatment with bran or alum (atsudas), the holes from the hind legs and the neck are tightly closed with wooden plugs (kyrmajitӕ). A uadyndz (i.e. reed style) embedded in a wooden cork is inserted into the hole of the front left leg (“galiu kuynts”) and coated with wax so that there is no air leakage, and a wooden tube is inserted into the hole of the front right leg (“rahiz kuynts”) for blowing (forcing) air into the bag. This tube should be twisted immediately as soon as the bag is filled with air so that the air does not come back out. During the game, the “lalym” is held under the armpit and, as the air comes out of it, it is inflated again in the same way each time, without interrupting the playing of the instrument (“tsӕgүdg - tsҕгүн”). The informant reports that "this instrument was often seen before, but now no one remembers it."

In the words cited by A. Dzhioev, attention is drawn to his use of terms related to blacksmithing - “galiu kuynts” and “rakhiz kuynts”.

Speaking about the fact that one playing tube is inserted into a leather bag, we had in mind the archaism, looking through the primitive design of the instrument. Indeed, in comparison with the improved “chiboni”, “guda-stviri”, “parakapzuk” and “tulum”, which have a fairly accurately developed complex system of scales in two-voice, we meet here with a completely primitive appearance of this instrument. The bottom line is not at all in the dilapidation of the instrument itself, but in the fact that the design of the latter reflected the early stage of its historical development. And, it seems, it is far from accidental that the informant, speaking about the tool, used the term associated with one of the oldest crafts in the Caucasus, namely: blacksmithing (“kuynts” - “blacksmith fur”).

The fact that lalym-uadyndz was most widespread in the Kudar gorge of South Ossetia testifies to its penetration into the Ossetian musical life from neighboring Racha. The very name of it - “lalym - uadyndz”, which is an exact copy of the Georgian “guda-stviri”, can serve as confirmation of this.

N.G. Dzhusoyty, a native of the same Kudarsky gorge, kindly sharing with us his memories of his childhood, recalled how “when performing the New Year (or Easter) rite“ Berkaa ”, all the children in felt masks, in turned-out fur coats (like “mummers”) until late in the evening went around all the courtyards of the village with songs and dances, for which they gave us all sorts of sweets, pies, eggs, etc. And the obligatory accompaniment for all our songs and dances was playing the bagpipes - one of the older guys who knew how to play the bagpipes was always among them. We called this bagpipe “lalym-wadyndz”. It was an ordinary waterskin made of lamb or goat skin, in one “leg” of which a style was inserted, and through the hole in the second “leg” air was blown into the waterskin.

Felt masks, fur coats turned inside out, games and dances accompanied by lalym-uadydza and, finally, even the very name of these fun games among the Ossetians (“berkaa tsӕuyn”) create, as it were, the complete impression that this rite came to the Ossetians from Georgia (Rachi) . However, this is not quite true. The fact is that the realities of similar New Year's rites, in which disguised young people in masks, etc., act, we find among many peoples of the world, and they date back to the pre-Christian holiday associated with the cult of fire-sun. The ancient Ossetian name for this rite has not come down to us, because. displaced by Christianity, it was soon forgotten, as evidenced by the “Basylta” that replaced and now exists. The latter comes from the name of New Year's cheese pies - "basylta" in honor of the Christian Saint Basil, whose day falls on the New Year. Speaking about the Kudar "Berk'a", then, apparently, as well as according to the memoirs of N.G. Dzhusoita, it should obviously be seen as the Georgian rite "Bsrikaoba", which entered the life of the Ossetians in such a transformed form.

5. FIDIUEG. The only mouthpiece instrument in the Ossetian folk musical instrumentation is the fidiug. Just like lalym-uadyndz, fidiug is an instrument that has completely disappeared from musical use. It is described in the Atlas of Musical Instruments of the Peoples of the USSR, in articles by B.A. Galaev, T.Ya. Kokoiti and a number of other authors.

The name “Fidiug” (i.e. “herald”, “herald”) the instrument probably received from its main purpose - to announce, to inform. It was most widely used in hunting life as a signaling tool. Here, apparently, fidiuҕg originates, because. most often it is found in the list of hunting attribution items. However, it was also used to give alarm calls (“fĕdisy tsagd”), as well as a powder flask, a vessel for drinking, etc.

Essentially, fidiug is a horn of a bull or a tour (rarely a ram) with 3-4 playing holes, with the help of which from 4 to 6 sounds are extracted different heights. Their tone is quite soft. It is possible to achieve a great sounding power, but the sounds are somewhat “covered”, nasal. Taking into account the exclusively functional essence of the instrument, it is obvious that it should be attributed (as well as hunting decoys and other signal instruments) to a number of sound tools for applied purposes. Indeed, the folk tradition does not remember the case of the use of fidiuga in musical performance practice in the proper sense of the word.

It should be noted that in the Ossetian reality, fidiug is not the only type of instrument that people use as a means of exchanging information. A more careful study of the way of life and ethnography of the Ossetians allowed us to look into the ancient Ossetian life a little deeper and find in it another tool that served literally until the 17th - 18th centuries. means of transmitting information over long distances. In 1966, while collecting material on Ossetian musical instruments, we met 69-year-old Murat Tkhostov, who lived at that time in Baku. When we asked which of the Ossetian musical instruments of his childhood had ceased to exist today and which ones he still remembers, the informant suddenly said: “I didn’t see it myself, but I heard from my mother that her brothers, who lived in the mountains of North Ossetia, were talking with neighboring auls with special large “chants” (“khӕrҕnӕntӕ”). We have heard about these "chants" before, but until M. Tkhostov mentioned this intercom as a musical instrument, this information seemed to fall out of our field of vision. Only recently have we paid more attention to it.

At the beginning of the XX century. At the request of the well-known collector and connoisseur of Ossetian antiquity, Tsyppu Baimatov, the then young artist Maharbek Tuganov made sketches that existed until the 18th century. in the villages of the Dargav gorge of North Ossetia, ancient intercoms resembling the Central Asian karnay, which, by the way, in the past was also “used in Central Asia and Iran as a military (signal) tool for long-distance communications.” According to the stories of Ts. Baimatov, these intercoms were installed at the top of guard (family) towers located on opposite mountain peaks, separated by deep gorges. Moreover, they were installed motionlessly in strictly one direction.

The names of these tools, as well as the methods of their manufacture, unfortunately, are irretrievably lost, and all our attempts to obtain some information about them have not been successful so far. Based on their functions in the everyday life of Ossetians, it can be assumed that the name “fidiug” (i.e. “herald”) was transferred to the hunting horn precisely from the intercoms, which played an important role in timely warning of the danger of an external attack. However, to confirm our hypothesis, of course, irrefutable arguments are required. To get them today, when not only the tool is forgotten, but even its very name, is an extraordinarily difficult task.

We dare to assert that the living conditions themselves could prompt the highlanders to create the necessary negotiation tools, because in the past they often had a need for a quick exchange of information, when, say, an enemy, wedged into a gorge, deprived the inhabitants of auls of the possibility of direct communication. For the implementation of coordinated joint actions, the mentioned intercoms were needed, because. they could not count on the power of the human voice. We just have to fully agree with the statement of Yu. Lips, who rightly noted that “no matter how well the signal post is chosen, the reach radius of the human voice remains relatively small. Therefore, it was quite logical to increase the strength of its sound with instruments specially designed for this, so that all those interested could clearly hear the news.

Summing up what has been said about the Ossetian wind musical instruments, one can characterize the place and role of each of them in the musical culture of the people as follows:
1. The group of wind instruments is the most numerous and diverse group in Ossetian folk musical instruments as a whole.

2. The presence in the wind group of all three subgroups (flute, reed and mouthpiece) with the varieties of instruments included in them should be considered as an indicator of a fairly high instrumental culture and developed musical and instrumental thinking, in general, reflecting certain stages of the formation and consistent development of the general more artistic culture Ossetian people.

3. The dimensions of the instruments, the number of playing holes on them, as well as the methods of sound production carry valuable information both about the evolution of the musical thinking of the people, their ideas about the pitch ratio and the processing of the principles of building scales, and about the evolution of instrumental production, musical and technical thinking distant ancestors of the Ossetians.

4. An analysis of the comparisons of the scales of Ossetian musical wind instruments gives a certain idea of ​​the stages of development of their individual types and suggests that in terms of tonal organization of sounds, the Ossetian wind musical instruments that have come down to us stopped in their development at various stages.

5. Some of the wind instruments of the Ossetians, under the influence of the historically determined living conditions of the people, improved and remained to live for centuries (uadyndz, style), others, functionally transforming, changed their original social functions (wasӕn), while others, aging and dying, remained to live in the name transferred to another instrument (negotiation instrument "fidiuҕg").

LITERATURE AND SOURCES
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22. A b ae in V.I. From the Ossetian epic. M.-L., 1939.

Duduk is one of the oldest wind musical instruments in the world, which has survived to this day almost unchanged. Some researchers believe that the duduk was first mentioned in the written monuments of the state of Urartu, located on the territory of the Armenian Highlands (XIII-VI centuries BC)

Others attribute the appearance of the duduk to the reign of the Armenian king Tigran II the Great (95-55 BC). In the works of the Armenian historian of the 5th century AD. Movses Khorenatsi speaks about the instrument "tsiranapokh" (an apricot tree pipe), which is one of the oldest written records of this instrument. Duduk was depicted in many medieval Armenian manuscripts.

Due to the existence of rather extensive Armenian states (Great Armenia, Lesser Armenia, the Kingdom of Cilicia, etc.) and thanks to the Armenians who lived not only within the Armenian Highlands, the duduk is spreading in the territories of Persia, the Middle East, Asia Minor, the Balkans , Caucasus, Crimea. The duduk also penetrated beyond its original distribution area thanks to the existing trade routes, some of which passed through Armenia as well.

Being borrowed in other countries and becoming an element of the culture of other peoples, the duduk has undergone some changes over the centuries. As a rule, this concerned the melody, the number of sound holes and the materials from which the instrument was made.

To varying degrees, musical instruments close to the duduk in design and sound are now available among many peoples:

• Balaban is a folk instrument in Azerbaijan, Iran, Uzbekistan and some peoples of the North Caucasus
• Guan is a folk instrument in China
• Mei is a folk instrument in Turkey
• Hitiriki is a folk instrument in Japan.

The unique sound of the duduk

History of duduk

The young wind flew high in the mountains and saw a beautiful tree. The wind began to play with him, and wondrous sounds rushed over the mountains. The prince of the winds was angry at this, and raised a great storm. The young wind protected its tree, but its strength quickly left. He fell at the feet of the prince, asked not to destroy beauty. The ruler agreed, but punished: "If you leave the tree, its death awaits." Time passed, the young wind got bored and one day rose into the sky. The tree died, only a branch remained, in which a particle of the wind got entangled.

A young man found that branch and cut a pipe out of it. Only the voice of that pipe was sad. Since that time, duduk has been played in Armenia at weddings, and at funerals, both in war and in peace.

Such is the legend of the Duduk, the Armenian national musical instrument.

Design features of the duduk. materials

The Armenian duduk is an ancient folk musical wind instrument, which is a wooden pipe with eight playing holes on the front side of the instrument and two on the back. The components of the duduk are as follows: barrel, mouthpiece, regulator and cap.

It is created only from a certain variety of apricot tree, which grows only in Armenia. Only the climate of Armenia favors the growth of this variety of apricot. It is no coincidence that apricot in Latin is “fructus armeniacus”, that is, “Armenian fruit”.

The great Armenian masters tried to use other types of wood. So, for example, in ancient times duduk was made from plum, pear, apple, walnut and even bone. But only apricot gave a unique prayer-like velvety voice, characteristic of this unique wind instrument. Other wind musical instruments are also made from apricot - shvi and zurna. Blooming apricot is considered a symbol of tender first love, and its wood is a symbol of strength of spirit, true and long love.

The performance of music on the duduk in a duet has become widespread, where the leading duduk player plays the melody, and the accompaniment is played on the second duduk, also called “dam”. When performing the part of the lady on the duduk, the musician is required to possess the following qualities: the technique of circular (continuous) breathing and have a completely even sound transmission.

“Dam” is a continuously sounding note of the tonic, against which the main melody of the work develops. The art of performing by a musician (damkash) lady at first glance may not seem to carry any particular complexity. But, as professional duduk players say, playing just a few notes of a dam is much more difficult than a whole score of a solo duduk. The art of playing the lady on the duduk requires special skills - the correct setting during the game, and the special support of the performer, who continuously passes air through himself.
The smooth sounding of the notes is ensured by the musician's special playing technique, which keeps the air inhaled through the nose in the cheeks, ensuring a continuous flow to the tongue. This is also called the technique of permanent breathing (or it is called circulating breathing).

It is believed that the duduk, like no other instrument, is able to express the soul of the Armenian people. Famous composer Aram Khachaturian once said that the duduk is the only instrument that makes him cry.

Varieties of duduk. Care

Depending on the length, several types of tool are distinguished:

The most common of the modern ones, the duduk in the La system, from 35 cm in length. It has a universal tuning suitable for most melodies.

The C instrument is only 31 cm long, due to which it has a higher and more delicate sound and is more suitable for duets and lyrical compositions.
The shortest duduk, building Mi, is used in dance folk music and its length is 28 cm.

Like any "live" musical instrument, the duduk requires constant care. Caring for the duduk consists in rubbing its main part with walnut oil. In addition to the fact that apricot wood has a high density (772 kg / m3) and high wear resistance, walnut oil gives the duduk surface even greater strength, which protects it from the aggressive effects of climate and the environment - humidity, heat, low temperatures. In addition, walnut oil gives the instrument a unique aesthetically beautiful look.

The tool must be stored in a dry, not damp place, while it is undesirable to keep it in closed and poorly ventilated places for a long time, contact with air is necessary. The same applies to canes. If duduk reeds are stored in some small sealed case or box, then it is advisable to make several small holes on this case so that air can get there.

If the instrument is not used for several hours, then the plates of the reed (mouthpiece) “stick together”; this is expressed in the absence of the necessary gap between them. In this case, the mouthpiece is filled with warm water, shaken well, closing its rear hole with a finger, then the water is poured out and held in an upright position for some time. After about 10-15 minutes, due to the presence of moisture inside, a gap opens at the mouthpiece.

Having started playing, you can adjust the instrument's pitch (within a semitone) by moving the regulator (clamp) in the middle part of the mouthpiece; the main thing is not to overtighten it too much, because the tighter the knob is pulled, the narrower the mouth of the reed becomes and, as a result, the timbre is more compressed and not saturated with overtones.

The modern legacy of the duduk

What unites the names of Martin Scorsese, Ridley Scott, Hans Ziemer, Peter Gabriel and Brian May from legendary band Queen? A person familiar with cinema and interested in music can easily draw a parallel between them, because all of them at one time or another collaborated with a unique musician who did more than anyone else to recognize and popularize the “soul of the Armenian people” on the world stage. This, of course, is about Jivan Gasparyan.
Jivan Gasparyan is an Armenian musician, a living legend of world music, a person who introduced the world to Armenian folklore and duduk music.

He was born in a small village near Yerevan in 1928. He picked up his first duduk at the age of 6. He made his first steps in music completely independently - he learned to play the duduk given to him, simply by listening to the playing of the old masters, without any musical education and base.

At twenty, he made his first appearance on the professional stage. Over the years of his musical career, he has repeatedly received international awards, including from UNESCO, but gains wide world fame only in 1988.

And Brian Eno, one of the most talented and innovative musicians of his time, who is rightfully considered the father of electronic music, contributed to this. During his visit to Moscow, he accidentally heard Jivan Gasparyan play and invited him to London.

From this moment begins a new international stage in its musical career, which brought him world fame and introduced the world to Armenian folk music. The name Jeevan becomes known to a wide audience thanks to the soundtrack, on which he worked with Peter Gabriel (Peter Gabriel) for Martin Scorsese's film "The Last Temptation of Christ."

Jivan Gasparyan begins to tour around the world - he performs together with the Kronos Quartet, Vienna, Yerevan and Los Angeles symphony orchestras, touring Europe, Asia. Performs in New York and gives a concert in Los Angeles with the local Philharmonic Orchestra.

In 1999 he worked on the music for the film "Sage", and in 2000. - begins collaboration with Hans Zimmer (Hans Zimmer) on the soundtrack to the film "Gladiator". The ballad “Siretsi, Yares Taran”, on the basis of which this soundtrack was “made”, brought Jivan Gasparyan the Golden Globe Award in 2001.

Here is what Hans Zimmer says about working with him: “I always wanted to write music for Jivan Gasparyan. I think he is one of the most amazing musicians in the world. He creates a one-of-a-kind unique sound that immediately sinks into memory.

Returning to his homeland, the musician becomes a professor at the Yerevan Conservatory. Without leaving the touring activity, he begins to teach and produces many well-known duduk performers. Among them is his grandson Jivan Gasparyan Jr.

Today, we can hear the duduk in many films: from historical films to modern Hollywood blockbusters. Jeevan's music can be heard in over 30 films. Over the past twenty years, a record amount of music with duduk recordings has been released in the world. People learn to play this instrument not only in Armenia, but also in Russia, France, Britain, the USA and many other countries. In 2005, modern society recognized the sound of the Armenian duduk as a masterpiece of the UNESCO World Intangible Heritage.

Even in modern world, through the centuries the soul of the apricot tree continues to sound.

“Duduk is my shrine. If I didn't play this instrument, I don't know who I would be. In the 1940s I lost my mother, in 1941 my father went to the front. There were three of us, we grew up alone. Probably, God decided so that I would play the duduk, so that he would save me from all life's trials, ”says the artist.

Top photo provided by https://www.armmuseum.ru

Highlanders are a musical people, songs and dances are as familiar to them as burka and hat. They are traditionally exacting to the melody and the word, because they know a lot about them.

Music was performed on a variety of instruments - wind, string, plucked and percussion.

The arsenal of mountain performers included flutes, zurna, tambourine, stringed instruments pandur, chagan, kemanga, tar and their national varieties; balalaika and domra (among the Nogais), basamei (among the Circassians and Abaza) and many others. In the second half of the 19th century, Russian factory-made musical instruments (accordion, etc.) began to penetrate into the musical life of the highlanders.

According to Sh. B. Nogmov, in Kabarda there was a twelve-string instrument of the “kind of cymbals”. K. L. Khetagurov and composer S. I. Taneev also report on a harp with 12 horsehair strings.

N. Grabovsky describes some of the instruments that accompanied the dances of the Kabardians: “The music to which the youth danced consisted of one long wooden pipe, called “sybyzga” by the highlanders, and several wooden rattles - “khare” (khare consists of a quadrangular oblong plank with with a handle; near the base of the handle, several more smaller boards are loosely tied to the board, which, striking one against the other, make a crackling sound).

There is a lot of interesting information about the musical culture of the Vainakhs and their national instruments in the book by Yu. A. Aidaev “Chechens: History and Modernity”: “One of the oldest among the Chechens is the dechik-pondur string instrument. This instrument has an elongated wooden body, hollowed out of one piece of wood, with a flat top and a curved bottom soundboard. The fretboard of the dechik-pondura has frets, and the rope or vein transverse bandages on the neck served as fret nut on ancient instruments. Sounds on dechik-pondura are extracted, as on a balalaika, with the fingers of the right hand by hitting the strings from top to bottom or from bottom to top, tremolo, rattling and plucking. The sound of an old dechik-pondura has a soft timbre of a rustling character. Another folk bowed string instrument - adhoku-pondur - has a rounded body - hemispheres with a neck and a supporting leg. The adhoku-pondura is played with a bow, and during the game the body of the instrument is in a vertical position; supported by the neck with his left hand, he rests his foot on the left knee of the player. The sound of the adhoku-pondur resembles a violin... Of the wind instruments in Chechnya, there is a zurna, which is ubiquitous in the Caucasus. This instrument has peculiar and somewhat harsh sounds. Of the keyboard and wind instruments in Chechnya, the most common instrument is the Caucasian harmonica ... Its sound is peculiar, harsh and vibrating compared to the Russian button accordion.

A drum with a cylindrical body (vota), which is usually played with wooden sticks, but sometimes with fingers, is an integral part of Chechen instrumental ensembles, especially when performing folk dances. The complex rhythms of Chechen lezginkas require from the performer not only virtuoso technique, but also a highly developed sense of rhythm. No less widespread is another percussion instrument - a tambourine ... "

Dagestan music also has deep traditions.

The most common instruments of the Avars are: a two-stringed tamur (pandur) - a plucked instrument, a zurna - a woodwind instrument (resembling an oboe) with a bright, piercing timbre, and a three-stringed chagana - a bowed instrument that looks like a flat frying pan with a top covered with animal skin or a fish bladder. Women's singing was often accompanied by the rhythmic sound of a tambourine. A favorite ensemble that accompanied dances, games, sports Avars - zurna and drum. Militant marches are very characteristic in the performance of such an ensemble. The virtuoso sound of the zurna, accompanied by rhythmic beats of sticks on the tightly stretched skin of the drum, cut through the noise of any crowd and was heard throughout the village and far away. The Avars have a saying: "One zurnach is enough for a whole army."

The main instrument of the Dargins is the three-stringed agach-kumuz, six frets (twelve frets in the 19th century), with great expressive possibilities. The musicians tuned its three strings in various ways, getting all sorts of combinations and sequences of harmonies. The reconstructed agach-kumuz was borrowed from the Dargins and other peoples of Dagestan. The Dargin musical ensemble also included chungur (plucked instrument), and later - kemancha, mandolin, harmonica and common Dagestan wind and percussion instruments. In the music-making of the Laks, common Dagestan musical instruments were widely used. This was also noted by N. I. Voronov in his essay “From a Journey through Dagestan”: “During dinner (in the house of the former Kazikumukh khansha - Auth.), music was heard - the sounds of a tambourine, accompanied by the singing of female voices and clapping. At first they sang in the gallery, because the singers, it seems, were somewhat embarrassed and did not dare to enter the room where we had dinner, but then they entered and, standing in the corner, covering their faces with a tambourine, gradually stirred ... Soon a musician joined the singers, playing the pipe (zurne - Auth.). Dances were made. The servants of the khansha served as cavaliers, and the maids and women invited from the village served as ladies. They danced in pairs, a man and a woman, smoothly following one after the other and describing circles, and as the tempo of the music accelerated, they started to squat, and the women did very funny steps. One of the most popular Lezgin ensembles is the combination of zurna and drum. However, unlike, say, the Avar duet, the Lezgin ensemble is a trio, which includes two zurns. One of them always maintains the reference tone (“zur”), and the other leads an intricate melodic line, as if wrapping around the “zur”. The result is a kind of double voice.

Other Lezgin instruments are tar, kemancha, saz, chromatic harmonica and clarinet. The main musical instruments among the Kumyks are the agach-kumuz, which is similar in design to the Dargin one, but with a different tuning than in Nagorno-Dagestan, and the “argan” (Asian accordion). The harmonica was played mainly by women, the agach-kumuz by men. The Kumyks often used the zurna, shepherd's flute and harmonica to perform independent pieces of music. Later bayan, accordion, guitar and partly balalaika were added to them.

A Kumyk parable has been preserved, revealing the value of national culture.

How to break people

In ancient times, one powerful tsar sent his scout to Kumykia, ordering him to look out whether the Kumyk people were large, whether their army was strong, what weapons they fought with and whether it was possible to conquer them. Returning from Kumykia, the scout appeared before the king:

- Oh, my lord, the Kumyks are a small people, and their army is small, and their weapons are daggers, checkers, bows and arrows. But they cannot be conquered until they have a small tool in their hands ...

What is it that gives them such power? - the king was surprised.

- This is a kumuz, a simple musical instrument. But while they play it, sing to it and dance, they will not break spiritually, which means they will die, but they will not submit ...

Singers and songs

Ashug singers and storytellers were popular favorites. Karachays, Circassians, Kabardians, Circassians called them dzhirchi, dzheguako, geguako; Ossetians - Zaraegs; Chechens and Ingush - Illanchi.

One of the themes of the musical folklore of the highlanders was the struggle of disadvantaged people against the arbitrariness of the feudal nobility, for land, freedom and justice. On behalf of the class of oppressed peasants, a story is told in the Adyghe songs “The Lament of the Serfs”, “The Prince and the Plowman”, the Vainakh ones - “The Song from the Times of the Free Highlanders’ Struggle with the Feudal Lords”, “Prince Kagerman”, the Nogai - “The Singer and the Wolf”, the Avar - “ The dream of the poor", Dargin - "Plowman, sower and reaper", Kumyk ballad "Biy and Cossack". In Ossetia, a song and a legend about the famous hero Chermen became widespread.

Epic poems and legends about the struggle against foreign conquerors and local feudal lords were a feature of mountain musical folklore.

Historical songs were dedicated to the Caucasian War: “Beibulat Taimiev”, “Shamil”, “Shamil and Hadji Murad”, “Hadji Murad in Aksai”, “Buk-Magomed”, “Sheikh from Kumukh”, “Kurakh Fortress” (“ Kurugyi-yal Kala”), etc. The highlanders composed songs about the uprising of 1877: “The Capture of Tsudahar”, “The Ruin of Chokha”, “About Fataali”, “About Jafar”, etc.

About the songs and music of the Vainakhs, the book by Yu. A. Aidaev says: “The folk music of the Chechens and Ingush consists of three main groups or genres: songs, instrumental works - the so-called “music for listening”, dance and march music. Heroic and epic songs of the nature of epics or legends, speaking about the struggle of the people for their freedom or glorifying heroes, folk traditions and legends are called "illi". Songs without lyrics attached to them are sometimes also called "illi". Love songs with fixed lyrics and songs of comic content, such as ditties, which are sung only by women, are called "esharsh". Works, usually of program content, performed on folk instruments, are called “ladugu yish” - a song for listening. Songs with words created by the performers themselves are "yish". Pir - these are Russian and other non-Chechen songs that are common among Chechens.

...Thousands of Illanche folk song performers remained unknown. They lived in every village and aul, they inspired their countrymen to feats of arms for the freedom and independence of the people, they were the spokesmen for their thoughts and aspirations. They were well known among the people, the names of many are still remembered and remembered. There are legends about them. In the 19th century, they also became known to Russia through representatives of their culture who ended up in the Caucasus. Among the first was M. Yu. Lermontov. In the poem "Izmail Bay", written in 1832, pointing out that such a dramatic plot of the poem was suggested to him by "an old Chechen man, a poor native of the Caucasus ridges", the poet portrays a folk singer:

Around the fire, listening to the singer,
The youth crowded away,
And the gray-haired old men in a row
They stand with silent attention.
On a gray stone, unarmed,
An unknown stranger sits, -
He does not need a war outfit,
He is proud and poor, he is a singer!
Child of the steppes, favorite of the sky,
He is without gold, but not without bread.
Here it begins: three strings
Already rattled at hand.
And lively, with wild simplicity
He sang old songs.

In Dagestan, the Avars were famous for their singing art. Their songs are characterized by masculine severity combined with strength and passion. Poets and singers Ali-Gadji from Inho, Eldarilav, Chanka were highly revered among the people. Among the khans, on the contrary, freedom-loving songs that denounced injustice aroused blind fury.

The singer Ankhil Marin was ordered by the khans to sew up her lips, but her songs still continued to sound in the mountains.

An Avar male song is usually a story about a hero or a historical event. It is three-part: the first and last parts play the role of an introduction (beginning) and conclusion, and the middle one tells the plot. The Avar female lyrical song "kech" or "rokul kech" (love song) is characterized by throat singing with an open sound in a high register, giving the melody a tensely passionate tone and somewhat reminiscent of the sound of a zurna.

Among the Avars, a legend about the hero Khochbar stands out, which has analogues among other peoples. Khochbar was the leader of the free Gidatli society. Long years the hero opposed the khan of Avaria. He distributed to thousands of poor people "one hundred sheep each" from the khan's flocks, "eight hundred cowless six cows each" from the khan's herds. Khan tried to deal with him and with society itself, but nothing came of it. Then the insidious Nutsal Khan decided to deceive him by inviting him to visit him, supposedly for a truce.

Here is an excerpt from the legend translated by P. Uslar:

“A messenger came from the Avar Khan to call the Gidatlin Khochbar. “Should I, mother, go to Khunzakh?”

- “Do not go, my dear, the bitterness of spilled blood does not disappear; khans, may they be destroyed, harass people with deceit.

- “No, I will go; otherwise the despicable Nutsal will think that I have chickened out.

Khochbar drove a bull as a gift to Nutsal, took a ring for his wife, and came to Khunzakh.

- "Hello to you, Avar Nutsal!"

- “And hello to you, Gidatlin Khochbar! You finally came, the wolf that exterminated the rams! ... "

While Nutsal and Khochbar were talking, the Avar herald shouted: “Whoever has a cart, bring firewood from the pine forest above the village; who does not have a cart, pack a donkey; If you don't have a donkey, carry it on your back. Our enemy Khochbar fell into the hands: let's build a fire and burn it. The herald has finished; six rushed and tied Khochbar. On the long Khun-Zakh uphill, a fire was lit so that the rock became heated; brought Khochbar. They brought his bay horse to the fire, chopped it with swords; they broke his sharp-pointed spear and threw it into the flames. Not even the hero Khochbar blinked!…”

Mocking the captive, the Avar Khan ordered to untie Khochbar so that he sang his dying song. Reminding the people of his exploits and calling for the continuation of the struggle against the khans, the hero himself rushed into the fire, taking with him two sons of Nutsal Khan, who had come to stare at the execution ... Such was the revenge for the unprecedented violation of the sacred laws of hospitality.

The musical folklore of the Laks was very bright and diverse. The melodic richness in it is combined with the breadth of modal means. The song tradition of the Laks gave preference to singers in performance.

Long, extended songs of the Laks were called "balay". They were distinguished by the depth of the poetic content and the developed, sing-song melody. These are original ballad songs that tell about the fate of ordinary people, about otkhodniks, the events of the national liberation movement (for example, the song “Wai qi khhitri khkhulliikhsa” - “What kind of dust is on the road”) dedicated to the uprising of 1877, etc.

A special group consisted of epic songs "ttat-takhal balay" ("grandfathers' song"), performed to the accompaniment of a tambourine or other musical instrument as a melodic recitation. Each of these songs had a special melody called "ttatta'al lakwan" ("grandfathers' melody").

Short, fast songs were called "shanly". Particularly popular, especially among young people, were Lak comic songs "sham-mardu", similar to Russian ditties. The perky, temperamental nature of the melody was in good agreement with the cheerful texts of "shammardu", which boys and girls often improvised in the course of performance, competing in wit. The original part of the “shanla” was also made up of children's jokes, the heroes of which were animals: magpie, fox, mouse, cow, donkey, etc.

A remarkable monument of the Lak heroic epic is the song “Partu Patima”, which tells about the Dagestan Joan of Arc, under whose leadership the highlanders defeated the hordes of Tamerlane in 1396:

- "Hooray!" announces ravines and valleys
And thunder on the mountain side rumbles,
And the Mongols groan, the Mongols tremble,
Seeing Partu Patima on a horse.
Around the helmet, wrapping their thick braids,
Rolling up your sleeves to the elbow,
There, where the opponents are the most evil,
She flies with the proud fearlessness of a lion.
Waving to the right - and decapitate the enemy,
He waved to the left - and cut the horse.
"Hooray!" scream - and send horsemen,
"Hooray!" scream and run forward.
And time goes by and time goes by
The Mongol horde surged back.
Horses do not find their riders,
Timur's army is fleeing...

The heroic songs also include "Khunna bava" ("Old mother"), "Byarnil kkurkkay Raykhanat" ("Raganat at the edge of the lake"), "Murtazaali". The latter tells about the struggle of the highlanders of Dagestan against the Persian conquerors in the 30-40s of the XVIII century.

P. Uslar, who studied folk tales well, wrote: “On the Chokhsky descent, according to the mountain poet, Nadir Shah, seeing the approaching Andalals, shouted: “What kind of mice are climbing on my cats ?!” To which Murtazaali, the leader of the Andalans, objected to the ruler of the half world, the conqueror of Hindustan: “... Look at your partridges and my eagles; on my doves and my falcons!” The answer was quite opportune, because, indeed, Nadir Shah suffered a severe defeat on the Chokhsky descent ... "

Popular among the people were songs about Kaydar (“Gyuhallal Kaydar”), a brave and courageous fighter for freedom and independence, “Sultan from Huna” (“Hunainnal Sultan”), “Saida from Kumukh” (“Gyumuchyal Said”), “Davdi from Balkhara” (“Balhallal Davdi”) and others.

Here is an example of rhyming prose, which tells about the selflessness of the mountaineers in battle:

“We will ask - they are us(enemies - Auth.) And they won't let you in; Let's bow - they don't see us through. Today let the brave men show themselves; whoever dies today, his name will not die. Courage, well done! Cut the turf with daggers, build a blockage; where the blockage does not reach - cut the horses and bring them down. Whoever overcomes hunger, let him eat horse meat; whom thirst overcomes, let him drink the blood of a horse; whom the wound overcomes, let him lie down in the rubble. Lay the cloaks down, pour gunpowder on them. Don't shoot too much, aim well. Whoever is shy today, they will put on him a clean warrior; whoever fights timidly, let his beloved die. Shoot, good fellows, from long Crimean rifles, until the smoke curls at the barrels; cut with steel swords until they break, until only the hilts remain.

During the battle, mountain warriors show miracles of courage: “One rushed like an eagle, tucking its wings; the other burst into the midst of the enemy, like a wolf into a sheepfold. The enemy flees like leaves driven by the autumn wind…” As a result, the highlanders return home with booty and glory. The poet concludes his song with a wish: “May every mother have such sons!”

Dargin singers were famous for their virtuoso playing of the chungur and poetic improvisations. O. Batyray enjoyed popular love. Afraid of his accusatory songs, the nobility demanded a fine for each performance of Batyr before the people - one bull. The people bought a bull in a pool to hear their favorite singer, his songs about an unfair life, about an unhappy homeland, about the desired freedom:

Will the hard time come
Against a hundred - one will go,
Taking an Egyptian blade
Sharpened like a diamond.
If there is trouble,
You will enter into an argument with thousands,
Taking a flintlock
All in a notch of gold.
You will not yield to your enemies.
Not filled yet
Dark leather boots
Red blood over the edge.

Batyray sang about the miracle of love like no other:

There are in Egypt, they say
Our old love
There are master tailors
Cut patterns on it.
There is, according to rumors, in Shamakhi
The passion that was ours:
For her in exchange merchants
White people take money.

Yes, so that he is completely blind,
Lak Coppersmith Sorcerer:
Your sparkling jug
Dazzles all the guys!
Yes, so that the hands are taken away
From Kaitag masters:
Your shawl burns with fire -
Even if you fall down on the spot!

They say that, having heard his voice, the woman preparing khinkal came to the square with dough in her hands. Then the nobility accused Batyray also of seducing someone else's wife. But the people did not give offense to their beloved singer, they gave him horses and lands. M. Yakubov, the author of Essays on the History of Soviet Dagestan Music, noted that in vocal music, the Dargins are characterized by monophony and occasionally choral unison singing. Unlike the Avars, who have equally developed male and female performance, in the musical folklore of the Dargins a more important place belonged to male singers and, accordingly, male song genres: slow recitative heroic songs, similar in type to Avar and Kumyk, as well as songs -thinking, called "dard" (grief, sadness). Dargin everyday (lyrical, comic, etc.) songs called “dalai” are characterized by relief and simplicity of melodic pattern, as in the love song “Vahvelara dilara” (“Ah, why was our love destined to be born?”). The Lezgins and other peoples living in the south of Dagestan were influenced by Azerbaijani musical folklore. Ashug poetry also developed.

The names of popular poets-singers are known: Hajiali from Tsakhur, Gumen from Mishlesh, etc.

Georgian historian P. Ioseliani wrote: “Akhtyns are hunters for singing, accompanied by playing the chungur and the balaban (a pipe like a clarinet). Singers (ashugs) sometimes arrange competitions, which attract singers from Cuba (who are famous), from Nukha, and sometimes from Elisavetpol and Karabakh. Songs are sung in Lezgi, and more often in Azerbaijani. Ashug, who has won a victory over his rival, takes away the chungur from him and receives an agreed monetary fine. Ashug, who lost his chungur, is covered with shame and moves away if he wants to act again as a singer.

The musical art of the Kumyks had its own specific song genres, some characteristic instruments, and peculiar forms of performance (choral polyphony).

Epic tales about batyrs (heroes) were performed to the accompaniment of the musical agach-kumuz by male singers called "yirchi" (singer, storyteller). A male song of a recitative-declamatory warehouse (“yyr”) was most often also associated with themes of an epic, heroic, historical nature; however, there were "yyrs" of comic, satirical and even love-lyrical content.

The "yyram" also include male choral songs of the Kumyks. The most common is two-voice, in which the upper voice, the soloist, leads the melody, and the lower one, performed by the whole choir, pulls one sound. The soloist always starts the song, and the choir joins later (for example, the choral song “Wai, gichchi kyyz” - “Ah, little girl”).

Another group of "yyrs" consisted of mourning non-ritual songs about the dead, which contain expressions of grief, sad reflections about the deceased, memories of his life, often praising his merits.

Another, no less extensive genre area of ​​Kumyk songwriting is "saryn". "Saryn" is an everyday song of a love-lyrical, ritual or comic nature, performed with a clear rhythm at a moderately moving pace. The Kumyk ditty (“erishivlu sarynlar”) is also stylistically connected with the “saryn” - a genre acquired as a result of long-standing communication between the Kumyks and the Russians.

In addition to the two main genre areas described, there are Kumyk songs associated with labor (cooking, working in the field, kneading adobe to build a house, etc.), ancient pagan rites (calling rain, conspiracy of illness, etc.), national customs and holidays (songs of the spring holiday Navruz, "buyanka" - that is, collective assistance to a neighbor, etc.), children's and lullaby songs.

Yyrchi Kozak was an outstanding Kumyk poet. His captivating songs about love, about the heroes of the past and the heroes of the Caucasian war, about the hard lot of peasants and the injustice of life have become truly popular. The authorities considered him a rebel and exiled him to Siberia, as Russian poets were exiled to the Caucasus for freedom-loving poems. The poet continued to work in Siberia, denouncing injustice and oppressors of his native people. He died at the hands of unknown assassins, but his work became part of the spiritual life of the people.

The Laks Bududugal-Musa, the Ingush Mokyz and many others were exiled to the same Siberia for seditious songs.

The famous Lezginka, named after one of the peoples of Dagestan, is known all over the world. Lezginka is considered a pan-Caucasian dance, although different peoples perform it in their own way. The Lezgins themselves call this temperamental rapid dance in the amount of 6/8 "Khkadardai makyam", that is, "jumping dance".

There are many melodies of this dance with additional or local names: Ossetian Lezginka, Chechen Lezginka, Kabardinka, "Lekuri" in Georgia, etc. The Lezgins also have another dance, "Zarb-Makali", performed at a somewhat less mobile pace than Lezginka. In addition, slow, smooth dances are common among them: “Akhty-chai”, “Perizat Khanum”, “Useinel”, “Bakhtavar”, etc.

During the war, the "Dance of Shamil" became popular throughout the Caucasus, which began with a humble prayer, and then turned into a fiery lezginka. The author of one of the versions of this dance ("Shamil's Prayer") is called the Chechen harmonist and composer Magomayev. This dance, like the Lezginka, Kabardian and other dances, was adopted by the neighbors of the highlanders - the Cossacks, from whom they then came to Russia.

The large role of the instrumental and dance beginning is manifested among the Lezghins and in a special genre of dance songs. Between the verses of such a song, the performers dance to the music.

P. Ioseliani wrote about the dances of the Akhty people: “Most often the so-called square is danced. Kare is a lezginka commonly used among the highlanders. She dances with different variations. If they dance very fast, then it is called Tabasaranka; if they dance slowly, it is called Perizade. The girls themselves choose their dancers, often challenging them to a competition. If the young man gets tired, then he hands the chaush (shouter) a silver coin, which the latter ties into the corner of the dancer's long head scarf, thrown from behind, - then she stops the dance. They dance to the sounds of zurna and dandam, and sometimes a huge tambourine.

Yu. A. Aidaev writes about the dances of the Chechens: “Folk dance melodies are called “Khalkhar”. Often, folk songs that begin in a moderate or slow movement, with a gradual acceleration of the tempo, turn into a fast, impetuous dance. Such dances are very characteristic of Vainakh folk music...

But especially the people love and know how to dance. The ancient melodies of the “Dance of the Old Men”, “Dances of the Young Men”, “Dances of the Girls” and others are carefully preserved by the people ... Almost every aul or village has its own lezginka. Ataginskaya, Urus-Martanovskaya, Shali, Gudermesskaya, Chechenskaya and many, many other lezginkas exist among the people ...

The music of folk marches is very original, performed at the pace of cavalry marches ...

In addition to songs and dances, instrumental program works are very common among Chechens, successfully performed on the harmonica or dechik-pondura. Usually the title of such works determines their content. " High mountains”, for example, - a folk work of an improvisational nature, based on a harmonic texture, glorifies the beauty and grandeur of the mountains of Chechnya. There are a lot of such works... Small breaks - short pauses are very typical for Chechen instrumental folk music...»

The author also writes about the unique experience of using music in folk medicine: “Sharp pains during panaritium were calmed by playing the balalaika with special music. This motive, called "Motive to relieve an abscess on the hand," was recorded by the composer A. Davidenko and its musical notation was published twice (1927 and 1929). T. Khamitsaeva wrote about Ossetian dances: “... They danced to the accompaniment of a folk bowed instrument - kisyn fandyr, and more often to the choral singing of the dancers themselves. Such were the traditional songs-dances "Simd", "Chepena", "Vaita-Vairau".

"Chepena" was performed after the bride was brought to the groom's house. Dancing, mostly elderly men, were taken under the arms, closing the circle. The leader-singer became in the middle. It could be a woman. There was also a “two-tiered” dance: other dancers stood on the shoulders of the dancers of the previous row. They took each other's belts and also closed the circle. "Chepena" began at an average pace, but gradually the rhythm and, accordingly, the dance accelerated to the maximum possible, and then abruptly ended.

N. Grabovsky described the Kabardian dance: “... All this crowd, as I said above, stood in a semicircle; here and there men stood between the girls, holding them by the arms, thus forming a long unbroken chain. This chain slowly, shifting from foot to foot, moved to the right; having reached a certain point, one extreme pair separated and a little more lively, making uncomplicated steps in step, moved to the opposite end of the dancers and again adjoined them; behind them another, the next pair, and so on, move in a sort of order until the music plays. Some couples, whether out of a desire to inspire the dancers or show off their own ability to dance, separated from the chain and went to the middle of the circle, dispersed and began to dance something like a lezginka; at this time, the music turned into fortissimo, accompanied by whoops and shots.

The outstanding Russian composers M. A. Balakirev and S. I. Taneev did much to study the song and musical culture of the mountain peoples. The first in 1862-1863 recorded works of mountain musical folklore in the North Caucasus, and then published 9 Kabardian, Circassian, Karachai and two Chechen melodies under the title "Notes of Caucasian Folk Music". Based on his acquaintance with the music of the highlanders, M. A. Balakirev in 1869 created the famous symphonic fantasy "Ielamey". S. I. Taneyev, who visited Kabarda, Karachay and Balkaria in 1885, also recorded songs and published an article about the music of the peoples of the North Caucasus.

Representation

Theatrical performances were closely connected with the musical art of the peoples of the North Caucasus, without which not a single holiday could do. These are performances of masks, mummers, buffoons, carnivals, etc. The customs of “walking like goats” (in goat masks) at the holidays of meeting and seeing off winter, harvest, haymaking were very popular; organize competitions of singers, dancers, musicians, poets, reciters. Theatrical performances were Kabardian performances "shopshchako", Ossetian "maimuli" (literally "monkey"), Kubachi masquerades "gulalu akubukon", Kumyk folk game "syuydtsmtayak" and others.

In the second half of the 19th century, puppet theater became widespread in the North Caucasus. The famous singer in North Ossetia Kuerm Bibo (Bibo Dzugutov) in the 80s of the 19th century accompanied his performances with puppets (“chyndzytae”) dressed in Circassian coats or women's clothes. Moved by the singer's fingers, the puppets began to spin to his cheerful music. Puppets were also used by other folk improvisers. The theater of masks enjoyed great success among the highlanders, where funny scenes were played out.

Separate elements of the theatrical performances of the highlanders later formed the basis of national professional theaters.

Everyday life of the highlanders of the North Caucasus in the 19th century Kaziev Shapi Magomedovich

Musical instruments

Musical instruments

Highlanders are a musical people, songs and dances are as familiar to them as burka and hat. They are traditionally exacting to the melody and the word, because they know a lot about them.

Music was performed on a variety of instruments - wind, string, plucked and percussion.

The arsenal of mountain performers included flutes, zurna, tambourine, stringed instruments pandur, chagan, kemanga, tar and their national varieties; balalaika and domra (among the Nogais), basamei (among the Circassians and Abaza) and many others. In the second half of the 19th century, Russian factory-made musical instruments (accordion, etc.) began to penetrate into the musical life of the highlanders.

According to Sh. B. Nogmov, in Kabarda there was a twelve-string instrument of the “kind of cymbals”. K. L. Khetagurov and composer S. I. Taneev also report on a harp with 12 horsehair strings.

N. Grabovsky describes some of the instruments that accompanied the dances of the Kabardians: “The music to which the youth danced consisted of one long wooden pipe, called “sybyzga” by the highlanders, and several wooden rattles - “khare” (khare consists of a quadrangular oblong plank with with a handle; near the base of the handle, several more smaller boards are loosely tied to the board, which, striking one against the other, make a crackling sound).

There is a lot of interesting information about the musical culture of the Vainakhs and their national instruments in the book by Yu. A. Aidaev “Chechens: History and Modernity”: “One of the oldest among the Chechens is the dechik-pondur string instrument. This instrument has an elongated wooden body, hollowed out of one piece of wood, with a flat top and a curved bottom soundboard. The fretboard of the dechik-pondura has frets, and the rope or vein transverse bandages on the neck served as fret nut on ancient instruments. Sounds on dechik-pondura are extracted, as on a balalaika, with the fingers of the right hand by hitting the strings from top to bottom or from bottom to top, tremolo, rattling and plucking. The sound of an old dechik-pondura has a soft timbre of a rustling character. Another folk bowed string instrument - adhoku-pondur - has a rounded body - hemispheres with a neck and a supporting leg. The adhoku-pondura is played with a bow, and during the game the body of the instrument is in a vertical position; supported by the neck with his left hand, he rests his foot on the left knee of the player. The sound of the adhoku-pondur resembles a violin... Of the wind instruments in Chechnya, there is a zurna, which is ubiquitous in the Caucasus. This instrument has peculiar and somewhat harsh sounds. Of the keyboard and wind instruments in Chechnya, the most common instrument is the Caucasian harmonica ... Its sound is peculiar, harsh and vibrating compared to the Russian button accordion.

A drum with a cylindrical body (vota), which is usually played with wooden sticks, but sometimes with fingers, is an integral part of Chechen instrumental ensembles, especially when performing folk dances. The complex rhythms of Chechen lezginkas require from the performer not only virtuoso technique, but also a highly developed sense of rhythm. No less widespread is another percussion instrument - a tambourine ... "

Dagestan music also has deep traditions.

The most common instruments of the Avars are: a two-stringed tamur (pandur) - a plucked instrument, a zurna - a woodwind instrument (resembling an oboe) with a bright, piercing timbre, and a three-stringed chagana - a bowed instrument that looks like a flat frying pan with a top covered with animal skin or a fish bladder. Women's singing was often accompanied by the rhythmic sound of a tambourine. The favorite ensemble that accompanied the dances, games, sports competitions of the Avars is the zurna and the drum. Militant marches are very characteristic in the performance of such an ensemble. The virtuoso sound of the zurna, accompanied by rhythmic beats of sticks on the tightly stretched skin of the drum, cut through the noise of any crowd and was heard throughout the village and far away. The Avars have a saying: "One zurnach is enough for a whole army."

The main instrument of the Dargins is the three-stringed agach-kumuz, six frets (twelve frets in the 19th century), with great expressive possibilities. The musicians tuned its three strings in various ways, getting all sorts of combinations and sequences of harmonies. The reconstructed agach-kumuz was borrowed from the Dargins and other peoples of Dagestan. The Dargin musical ensemble also included chungur (plucked instrument), and later - kemancha, mandolin, harmonica and common Dagestan wind and percussion instruments. In the music-making of the Laks, common Dagestan musical instruments were widely used. This was also noted by N. I. Voronov in his essay “From a Journey through Dagestan”: “During dinner (in the house of the former Kazikumukh khansha - Auth.), music was heard - the sounds of a tambourine, accompanied by the singing of female voices and clapping. At first they sang in the gallery, because the singers, it seems, were somewhat embarrassed and did not dare to enter the room where we had dinner, but then they entered and, standing in the corner, covering their faces with a tambourine, gradually stirred ... Soon a musician joined the singers, playing the pipe (zurne - Auth.). Dances were made. The servants of the khansha served as cavaliers, and the maids and women invited from the village served as ladies. They danced in pairs, a man and a woman, smoothly following one after the other and describing circles, and as the tempo of the music accelerated, they started to squat, and the women did very funny steps. One of the most popular Lezgin ensembles is the combination of zurna and drum. However, unlike, say, the Avar duet, the Lezgin ensemble is a trio, which includes two zurns. One of them always maintains the reference tone (“zur”), and the other leads an intricate melodic line, as if wrapping around the “zur”. The result is a kind of double voice.

Other Lezgin instruments are tar, kemancha, saz, chromatic harmonica and clarinet. The main musical instruments among the Kumyks are the agach-kumuz, which is similar in design to the Dargin one, but with a different tuning than in Nagorno-Dagestan, and the “argan” (Asian accordion). The harmonica was played mainly by women, the agach-kumuz by men. The Kumyks often used the zurna, shepherd's flute and harmonica to perform independent pieces of music. Later bayan, accordion, guitar and partly balalaika were added to them.

A Kumyk parable has been preserved, revealing the value of national culture.

How to break people

In ancient times, one powerful tsar sent his scout to Kumykia, ordering him to look out whether the Kumyk people were large, whether their army was strong, what weapons they fought with and whether it was possible to conquer them. Returning from Kumykia, the scout appeared before the king:

- Oh, my lord, the Kumyks are a small people, and their army is small, and their weapons are daggers, checkers, bows and arrows. But they cannot be conquered until they have a small tool in their hands ...

What is it that gives them such power? - the king was surprised.

- This is a kumuz, a simple musical instrument. But while they play it, sing to it and dance, they will not break spiritually, which means they will die, but they will not submit ...

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• Specialty HAC RF07.00.07
• Number of pages 450

Chapter I. The main aspects of the study of traditional stringed instruments of the peoples of the North Caucasus.

§1 . Comparative characteristics bowed musical instruments (description, measurement and manufacturing technology).

§2.Technical and musical-expressive possibilities of instruments.

§3. Plucked instruments.

§4. The role and purpose of bow and plucked instruments in the ritual and everyday culture of peoples

North Caucasus.

Chapter ¡¡.Characteristic features of wind and percussion instruments of the peoples of the North Caucasus.

§1. Description, parameters and methods of manufacturing wind instruments.

§2.Technical and musical-expressive possibilities of wind instruments.

§3.Percussion instruments.

§4. The role of wind and percussion instruments in the rituals and everyday life of the peoples of the North Caucasus.

Chapter III. Ethnocultural ties of the peoples of the North Caucasus.

Chapter IV. Folk singers and musicians.

Chapter U. Rites and customs associated with traditional musical instruments of the peoples of the North Caucasus

Recommended list of dissertations

• Heroic-Patriotic Traditions in the Folk Song Art of the Circassians (Based on Historical and Ethnographic Material) 1984, candidate of historical sciences Cheech, Gissa Karovich

• National harmonica in the traditional musical culture of the Circassians in the second half of the 19th-late 20th centuries. 2004, Candidate of Historical Sciences Gucheva, Angela Vyacheslavovna

• Adyghe folk polyphony 2005, Doctor of Arts Ashkhotov, Beslan Galimovich

• Dance, song and music culture of Kabardians in the second half of the 20th century 2004, Candidate of Historical Sciences Kesheva, Zarema Mukhamedovna

• North Caucasian vocal polyphony: typology of singing patterns 2012, Doctor of Arts Vishnevskaya, Lilia Alekseevna

Introduction to the thesis (part of the abstract) on the topic "Traditional musical culture of the peoples of the North Caucasus: Folk musical instruments and problems of ethno-cultural contacts"

The North Caucasus is one of the most multinational regions of Russia; the bulk of the Caucasian (indigenous) peoples, mainly relatively small in number, are concentrated here. It has unique natural and social characteristics ethnic culture.

The North Caucasus is primarily a geographical concept, covering the entire Ciscaucasia and the northern slope of the Greater Caucasus. The North Caucasus is separated from Transcaucasia by the Main or Dividing Range of the Greater Caucasus. However, the western tip is usually attributed entirely to the North Caucasus.

According to V.P. Alekseev, “Linguistically, the Caucasus is one of the most diverse regions of the planet. At the same time, according to anthropological data, most of the North Caucasian ethnic groups (including Ossetians, Abkhazians, Balkars, Karachays, Adygs, Chechens, Ingush, Avars, Dargins, Laks), although they belong to different language families, belong to the Caucasian (inhabitants mountainous regions of the Caucasus) and Pontic (Colchian) anthropological types and actually represent physically related, ancient autochthonous peoples of the Main Caucasian Range”1.

The North Caucasus in many ways is considered the most unique region in the world. This applies in particular to its ethnolinguistic plan, since it is hardly possible to find such a high density of diverse ethnic groups in a relatively small area in the world.

Ethnogenesis, ethnic community, ethnic processes that find expression in the spiritual culture of the people, are one of the complex and

1 Alekseev V.P. Origin of the peoples of the Caucasus. - M., 1974. - p. 202-203. 5 interesting problems of modern ethnography, archeology, history, linguistics, folklore and musicology1.

The peoples of the North Caucasus, due to the proximity of their cultures and historical destinies, with a great diversity in linguistic terms, can be considered a North Caucasian regional community. This is evidenced by the studies of archaeologists, historians, ethnographers, linguists: Gadlo A.V., Akhlakov A.A., Treskova I.V., Dalgat O.B., Korzun V.B., Autlev P.U., Meretukov M.A. and others.

Until now, there is no monographic work on the traditional musical instruments of the peoples of the North Caucasus, which greatly complicates the overall understanding of the instrumental culture of the region, the definition of general and national-specific in the traditional musical creativity of the numerous peoples of the North Caucasus, i.e. the development of such important problems as contact mutual influences, genetic relationship, typological commonality, national and regional unity and originality in the historical evolution of genres, poetics, etc.

This difficult problem should be preceded by an in-depth scientific description of the traditional folk musical instruments of each individual people or group of closely related peoples. In some North Caucasian republics, a significant step has been taken in this direction, but there is no such united and coordinated work in the matter of generalization, holistic understanding of the patterns of genesis and evolution of the system of genres of musical creativity of the peoples of the entire region.

This work is one of the first steps in the implementation of this difficult task. General study of traditional instruments

1 Bromley Yu.V. Ethnos and ethnography. - M., 1973; He is. Essays on the theory of ethnos. -M., 1983; Chistov K.V. Folk traditions and folklore. - L., 1986. 6 different peoples leads to the creation of the necessary scientific, theoretical and factual base, on the basis of which a generalized picture of the folklore heritage of the peoples of the North Caucasus is presented and a more in-depth study of issues of general and national-specific in the traditional culture of the population of the entire region.

The North Caucasus is a multinational community, which is genetically linked, mostly by contact, and in general has closeness in historical and cultural development. For many centuries, particularly intense interethnic processes took place among numerous tribes and peoples, leading to complex and diverse cultural mutual influences.

Researchers note the general Caucasian zonal proximity. According to Abaev V.I. “All the peoples of the Caucasus, not only directly adjacent to each other, but also more distant, are interconnected by complex whimsical threads of linguistic and cultural ties. One gets the impression that with all the impenetrable multilingualism, a single cultural world was formed in the Caucasus”1. Georgian folklorist and scholar M.Ya. Deeply meaningful plots and images, with which lofty aesthetic ideals are associated, were often developed by collective creative efforts. The process of mutual enrichment of the folklore traditions of the Caucasian peoples has a long history”2.

1 Abaev V.I. Ossetian language and folklore. -M., -L.: Publishing House of the Academy of Sciences of the USSR, 1949. - P.89.

2 Chikovani M.Ya. Nart plots of Georgia (parallels and reflections) // The legend of the Narts - the epic of the peoples of the Caucasus. - M., Nauka, 1969. - S.232. 7

Folklore is an important part of the traditional musical life of the peoples of the North Caucasus. It serves as an effective tool for a deeper understanding of the development of musical culture. Fundamental works on folk epic V. M. Zhirmunsky, V. Ya. . The authors successfully solve the issues of genesis, specifics, nature of interethnic relations.

In the work of A.A.Akhlakov "Historical songs of the peoples of Dagestan and the North Caucasus"1, various aspects of the historical songs of the peoples of the North Caucasus are considered. The author tells in detail about the typology of rituals in the historical song folklore and against this background describes the heroic principle in the poetic folklore of the late Middle Ages and modern times (approximately the 16th-19th centuries), shows the nature of the content and the form of its manifestation in the poetry of the peoples of the North Caucasus. He finds out the national-specific and general typologically uniform or genetically related creation of the heroic image. At the same time, he uses various methods to study the folklore of the Caucasus. The origins of the heroic traditions, reflected in the historical and song folklore, date back to ancient times, as evidenced by the Nart epic, which exists in various forms among almost all the peoples of the North Caucasus. The author considers this problem, including the eastern part of the Caucasus Dagestan, but we will dwell on the analysis of his work in the part that considers the peoples of the North Caucasus.

1 Akhlakov A.A. Historical songs of the peoples of Dagestan and the North Caucasus "Science". -M., 1981. -S.232. 8

Akhlakov A.A.1 on the basis of a historical approach to the typology of images in the historical-song folklore in the North Caucasus, as well as in the typology of the themes of plots and motives on a large historical-ethnographic and folklore material shows the origins of historical-heroic songs, the patterns of their development, commonality and features in the work of the peoples of the North Caucasus and Dagestan. This researcher makes a significant contribution to historical and ethnographic science, revealing the problems of historicism in the song era, the originality of reflecting social life.

Vinogradov B.C. in his work, using specific examples, he shows some features of the language and folk music, reveals their role in the study of ethnogenesis. Concerning the issue of interconnections and mutual influence in the art of music, the author writes: “Kinship ties in the art of music are sometimes found in the music of peoples that are geographically distant from each other. But the opposite phenomena are also observed, when two neighboring peoples, having a common historical destiny and long-term versatile ties in music, turn out to be relatively far away. There are frequent cases of musical kinship of peoples belonging to different language families "2. As V.S. Vinogradov points out, the linguistic kinship of peoples is not necessarily accompanied by the kinship of their musical culture and the process of formation and differentiation of languages ​​differs from similar processes in music, determined by the very specifics of music3 .

The work of K. A. Vertkov “Musical instruments as

1 Akhlakov A.A. Decree. Job. - S. 232

Vinogradov B.C. The problem of the ethnogenesis of the Kirghiz in the light of some data of their musical folklore. // Issues of musicology. - T.Z., - M., 1960. - S.349.

3 Ibid. - P.250. 9 monuments of the ethnic and historical-cultural community of the peoples of the USSR”1. In it, K.A. Vertkov, relying on musical parallels in the field of folk musical instruments of the peoples of the USSR, argues that there are instruments that belong to only one people and exist only in one territory, but there are also identical or almost identical instruments among several peoples, territorially distant from each other. Entering organically into the musical culture of each of these peoples and performing in it a function equal, and sometimes even more significant, than all other instruments, they are perceived by the people themselves as truly national.

In the article "Music and Ethnogenesis", I.I. Zemtsovsky believes that if an ethnos is taken as a whole, then its various components (language, clothing, ornament, food, music, and others), developing in a cultural-historical unity, but possessing immanent laws and independent rhythms of movement, almost always do not evolve in parallel. The difference in verbal language is not an obstacle to the development of musical similarity. Interethnic boundaries In the field of music and art, they are more mobile than linguistic ones3.

The theoretical position of academician V.M. Zhirmunsky about three possible causes and three main types of repetition of folklore motifs and plots. As V.M. Zhirmunsky points out, similarity (similarity) can have at least three reasons: genetic (the common origin of two or more peoples

1 Vertkov K.A. Musical instruments as monuments of the ethnic and historical-cultural community of the peoples of the USSR. // Slavic musical folklore -M., 1972.-S.97.

2 Vertkov K. A. Specified work. - S. 97-98. l

Zemtsovsky I. I. Music and ethnogenesis. // Soviet ethnography. 1988. - No. 3. -p.23.

10 and their cultures), historical and cultural (contacts that can facilitate the act of borrowing, or contribute to the convergence of forms that are different in origin), the action of general patterns (convergence or "spontaneous generation"). The kinship of peoples facilitates the emergence of similarity or similarity, for other reasons, as well as, for example, the duration ethnocultural contacts 1. This theoretical conclusion can undoubtedly serve as one of the main criteria for the study of ethnogenesis in the light of musical folklore.

The issues of interconnection and interrelationships of folk musical cultures in the light of historical patterns are considered in the book by I.M.Khashba "Abkhaz folk musical instruments"2. In the study, I.M.Khashba refers to the musical instruments of the peoples of the Caucasus - the Circassians, Georgians, Ossetians and others. A comparative study of these instruments with the Abkhazian ones reveals their similarity both in form and in function, which gives the author grounds to come to the following conclusion: the Abkhazian musical instrumentation was formed from the original musical instruments ainkyaga, abyk (reed), abyk (ambushure), ashamshig, acharpyn , ayumaa, akhymaa, apkhyartsa3 and introduced adaul, achamgur, appandur, amyrzakan4. The latter testify to the ancient cultural relationships between the peoples of the Caucasus.

As I.M. Khashba notes, in a comparative study of Abkhaz musical instruments with similar instruments of the Adyghe

1 Zhirmunsky V.M. Folk heroic epic: Comparative historical essays. - M., - L., 1962. - p.94.

2 Khashba I.M. Abkhazian folk musical instruments. - Sukhumi, 1979. - P.114.

3 Ainkaga - percussion instrument; abyk, ashamshig, acharpyn - wind instruments; ayumaa, ahymaa - string-plucked apkhyartsa - string-bowed.

4 Adaul - percussion instrument; achzmgur, appandur - string-plucked; amyrzakan - harmonica.

11 tribes are similar both externally and functionally, which confirms the genetic relationship of these peoples. Such a similarity of the musical instruments of the Abkhaz and Adyghes gives reason to believe that they, or at least their prototypes, arose in a very long time, at least even before the differentiation of the Abkhaz-Adyghe peoples. The original appointment, which they have kept in memory to this day, confirms this idea.

Certain issues of the relationship between the musical cultures of the peoples of the Caucasus are covered in the article by VV Akhobadze1. The author notes the melodic and rhythmic closeness of the Abkhazian folk songs with the Ossetian2. The relationship of the Abkhazian folk songs with the Adyghe and Ossetian ones is also indicated by V.A. Gvakharia. V.A. Gvakharia considers two-voices to be one of the common characteristic signs of the relationship between Abkhazian and Ossetian songs, but sometimes three-voices also appear in Abkhazian songs. This hypothesis is also confirmed by the fact that the alternation of fourths and fifths, less often octaves, is inherent in Ossetian folk songs, and is also characteristic of Abkhazian and Adyghe songs. As the author suggests, the two-voiced North Ossetian songs may be the result of the influence of the musical folklore of the Adyghe peoples, because Ossetians belong to the Indo-European group of languages4. V.I. Abaev points to the relationship of Abkhazian and Ossetian songs5

1 Akhobadze V.V. Foreword // Abkhazian songs. - M., - 1857. - S.11.

Gvakharia V.A. On the ancient relationship between Georgian and North Caucasian folk music. // Materials on the ethnography of Georgia. - Tbilisi, 1963, - S. 286.

5 Abaev V.I. Trip to Abkhazia. // Ossetian language and folklore. - M., - JL, -1949.-S. 322.

1 O and K.G. Tshurbaeva. According to V.I. Abaev, the melodies of the Abkhaz songs are very close to the Ossetian ones, and in some cases they are completely identical. K.G. Tshurbaeva, noting common features in the manner of solo-choir performance of Ossetian and Abkhaz songs in their intonational structure, writes: “Undoubtedly, there are similar features, but only separate ones. A more thorough analysis of the songs of each of these peoples clearly reveals the peculiar national features of two-voice, which among the Abkhazians do not always resemble the Ossetian, despite the severity of the sound of the same fourth-quint consonances. In addition, their mode-intonation structure differs sharply from the Ossetian and only in isolated cases reveals some closeness with it”3.

Balkar dance music is distinguished by the richness and variety of melody and rhythm, as S.I. Taneev writes “. dances were accompanied by the singing of a male choir and playing the pipe: the choir sang in unison, repeating several times the same two-bar phrase, sometimes with slight variations, this unison phrase, which had a sharp, definite rhythm and rotated in the volume of a third or a quart, less often a fifth or sixth, it is like a repeating bass-basso ostinato, which served as the basis for a variation that one of the musicians played on the pipe. Variations consist of fast passages, often change and, apparently, depend on the arbitrariness of the player. The “sybsykhe” pipe is made from a gun barrel, it is also made from reed. Participants in the choir and listeners beat the time by clapping their hands. The clapping is combined with the clicking of a percussion instrument,

1 Tshurbaeva K.G. About Ossetian heroic songs. - Ordzhonikidze, - 1965. -S. 128.

2 Abaev V.I. Specified work. - S. 322.

3 Tshurbaeva K.G. Decree. Job. - S. 130.

13 called "chra", consisting of wooden planks threaded into a rope. In one and the same song come across tones, semitones, eighths, triplets.

The rhythmic construction is very complex, phrases from a different number of measures are often compared, there are sections of five, seven and ten measures. All this gives the mountain melodies a peculiar character, unusual for our ears.

One of the main riches of the spiritual culture of the people is the musical art created by them. Folk music has always given birth and gives rise in social practice to the highest spiritual feelings of a person - serving as the foundation for the formation of a person's idea of ​​\u200b\u200bthe beautiful and the sublime, the heroic and the tragic. It is in these interactions of a person with the world around him that all the riches of human feelings, the strength of his emotionality are revealed, and the basis is created for the formation of abilities for creativity (including music) according to the laws of harmony and beauty.

Each nation makes its worthy contribution to the treasury of common culture, widely using the riches of the genres of oral folk art. In this regard, the study of everyday traditions, in the depths of which folk music develops, is of no small importance. Like other genres of folk art, folk music has not only an aesthetic, but also an ethnic function2. In connection with the issues of ethnogenesis, much attention is paid to folk music in the scientific literature3. Music is closely related to ethnic

1 Taneev S.I. About the music of the mountain Tatars // In memory of S. Taneev. - M. - L. 1947. - S.195.

2 Bromley Yu.V. Ethnos and ethnography. - M., 1973. - S.224-226. l

Zemtsovsky I.I. Ethnogenesis in the light of musical folklore // Narodno stvaralashstvo. T.8; St. 29/32. Beograd, 1969; His own. Music and ethnogenesis (research preconditions, tasks, ways) // Soviet ethnography. - M., 1988, No. 2. - P.15-23 and others.

14 the history of the people and its consideration from this point of view is of a historical and ethnographic nature. This is where the source study significance of folk music for historical and ethnographic research comes from.

Reflecting the labor activity and life of the people, music has accompanied their life for thousands of years. In accordance with the general development of human society and the specific historical conditions of the life of a particular people, its musical art developed2.

Each people of the Caucasus developed their own musical art, which is part of the general Caucasian musical culture. Over the centuries, he gradually "... developed characteristic intonational features, rhythm, melody structure, created original musical instruments" 3 and thus gave rise to his own national musical language.

In the course of dynamic development, some instruments, meeting the conditions of everyday life, were improved and preserved for centuries, others grew old and disappeared, while others were created for the first time. "Music and performing arts, while developing, required appropriate means of implementation, and more advanced instruments, in turn, had an impact on music and performing arts, contributed to their further growth. This process is especially vivid today"4. It is at this angle with the historical

1 Maisuradze N.M. Georgian folk music and its historical and ethnographic aspects (in Georgian) - Tbilisi, 1989. - P. 5.

2 Vertkov K.A. Preface to the "Atlas of Musical Instruments of the Peoples of the USSR", M., 1975.-S. 5.

From an ethnographic point of view, one should consider the rich musical instrumentation of the North Caucasian peoples.

Instrumental music among the mountain peoples is developed at a sufficient level. The materials revealed as a result of the study showed that all types of instruments - percussion, wind and plucked strings originate from ancient times, although many have already fallen into disuse (for example, plucked strings - pshchinatarko, ayumaa, duadastanon, apeshin, dala-fandyr , dechig-pondar, wind instruments - bzhamiy, uadynz, abyk, styles, syryn, lalym-uadynz, fidiug, shodig).

It should be noted that due to the gradual disappearance of certain traditions from the life of the peoples of the North Caucasus, instruments closely associated with these traditions are becoming obsolete.

Many folk instruments of this region have retained their original form to this day. Among them, first of all, we should mention tools made from a dug-out piece of wood and a reed trunk.

The study of the history of the creation and development of the North Caucasian musical instruments will enrich the knowledge not only of the musical culture of these peoples in general, but will also help to reproduce the history of their everyday traditions. A comparative study of musical instruments and everyday traditions of the North Caucasian peoples, for example, Abkhazians, Ossetians, Abazins, Vainakhs and the peoples of Dagestan, will help to identify their close cultural and historical relationships. It must be emphasized that the musical creativity of these peoples gradually improved and developed, depending on the changing socio-economic conditions.

Thus, the musical creativity of the North Caucasian peoples is the result of a special social process, initially associated

16 with the life of the people. It contributed in general to the development of national culture.

All of the above confirms the relevance of the research topic.

The chronological framework of the study covers the entire historical period of the formation of the traditional culture of the North Caucasian peoples of the 19th century. - I half of the XX century. Within this framework, questions of the origin and development of musical instruments, their functions in everyday life are covered. object this study are traditional musical instruments and related household traditions and rituals of the peoples of the North Caucasus.

One of the first historical and ethnographic studies of the traditional musical culture of the peoples of the North Caucasus includes the works of educators S.-B.Abaev, B.Dalgat, A.-Kh.Dzhanibekov, S.-A.Urusbiev, Sh.Nogmov, S. Khan Giray, K. Khetagurova, T. Elderkhanova.

Russian scientists, researchers, travelers, journalists V.Vasilkov, D.Dyachkov-Tarasov, N.Dubrovin, L.Lulier, K.Stal, P.Svinin, L.Lopatinsky, F. .Tornau, V.Potto, N.Nechaev, P.Uslar1.

1 Vasilkov V.V. Essay on the life of the Temirgoevs // SMOMPK. - Issue. 29. - Tiflis, 1901; Dyachkov-Tarasov A.N. Abadzekhi // ZKOIRGO. - Tiflis, 1902, book. XXII. Issue. IV; Dubrovin N. Circassians (Circassians). - Krasnodar. 1927; Lulie L.Ya. Cherke-siya. - Krasnodar, 1927; Steel K.F. Ethnographic essay of the Circassian people // Caucasian collection. - T.XXI - Tiflis, 1910; Nechaev N. Travel records in South-Eastern Russia // Moscow Telegraph, 1826; Thornau F.F. Memories of a Caucasian officer // Russian Bulletin, 1865. - M .; Lopatinsky L.G. Song about the Battle of Bziyuk // SMOMPK, - Tiflis, Vol. XXII; His own. Prefaces to the Adyghe songs // SMOMPK. - Issue. XXV. - Tiflis, 1898; Svinin P. Celebration of Bayram in the Circassian village // Otechestvennye zapiski. - No. 63, 1825; Uslar P.K. Ethnography of the Caucasus. - Issue. II. - Tiflis, 1888.

The appearance of the first educators, writers, and scientists among the peoples of the North Caucasus back in pre-revolutionary times became possible due to the rapprochement of the North Caucasian peoples with the Russian people and their culture.

Among the figures of literature and art from the environment of the North Caucasian peoples in the XIX - early XX centuries. scientists, writers-enlighteners should be mentioned: Adygs Umar Bersey, Kazi Atazhukin, Tolib Kashezhev, Abaza Adil-Girey Keshev (Kalambiya), Karachays Immolat Khubiev, Islam Teberdich (Krymshamkhazov), Balkars Ismail and Safar-Ali Urusbievs, Ossetians: poets Temyrbolat Mamsurov and Blashka Gurdzhibekov, prose writers Inal Kanukov, Sek Gadiev, poet and publicist Georgy Tsagolov, educator Afanasy Gasiev.

Of particular interest are the works of European authors, who partially addressed the topic folk instruments. Among them are the works of E.-D. d" Ascoli, J.-B. Tavernier, J. Bella, F. Dubois de Monpe-ré, K. Koch, I. Blaramberg, J. Potocki, J.-V.-E. Tebu de Marigny, N. Witsen1 , in which there is information that makes it possible to restore forgotten facts bit by bit, to identify musical instruments that have gone out of existence.

The study of the musical culture of the mountain peoples was carried out by Soviet musical figures and folklorists M.F. Gnesin, B.A. Galaev, G.M. Kontsevich, A.P. Mitrofanov, A.F. Grebnev, K.E. Matsyutin,

1 Adygs, Balkars and Karachais in the news of European authors of the 13th-19th centuries - Nalchik, 1974.

T.K.Sheibler, A.I.Rakhaev1 and others.

It is necessary to note the content of the work of Autleva S.Sh., Naloev Z.M., Kanchaveli L.G., Shortanov A.T., Gadagatl A.M., Chicha G.K.2 and others. However, the authors of these works do not give a complete description of the problem we are considering.

Art critics Sh.S. Some of their articles relate to the study of Adyghe folk instruments.

For the study of the Adyghe folk musical culture, the publication of the multi-volume book "Folk Songs and

1 Gnesin M.F. Circassian songs // Folk art, No. 12, 1937: ANNI Archive, F.1, P.27, d.Z; Galaev B.A. Ossetian folk songs. - M., 1964; Mitrofanov A.P. Musical and song creativity of the Highlanders of the North Caucasus // Collection of materials of the North Caucasian Mountain Research Institute. T.1. - Rostov State Archive, R.4387, op.1, d.ZO; Grebnev A.F. Adyghe oredher. Adyghe (Circassian) folk songs and melodies. - M., - L., 1941; Matsyutin K.E. Adyghe song // Soviet music, 1956, No. 8; Sheibler T.K. Kabardian folklore // Uchen.zapiski KENYA - Nalchik, 1948. - T. IV; Rakhaev A.I. Song epic of Balkaria. - Nalchik, 1988.

2 Autleva S.Sh. Adyghe historical and heroic songs of the XVI-XIX centuries. - Nalchik, 1973; Naloev Z.M. Organizational structure of dzheguako // Culture and life of the Circassians. - Maykop, 1986; His own. Dzheguako in the role of hatiyako // Culture and life of the Circassians. - Maykop, 1980. Issue. III; Kanchaveli L.G. On the specifics of the reflection of reality in the musical thinking of the ancient Circassians // Bulletin of KENYA. -Nalchik, 1973. Issue. VII; Shortanov A.T., Kuznetsov V.A. Culture and life of the Sinds and other ancient Adygs // History of the Kabardino-Balkarian ASSR. - T. 1; - M., 1967; Gadagatl A.M. The heroic epic "Narts" of the Adyghe (Circassian) peoples. - Maykop, 1987; Cheech G.K. Heroic-patriotic traditions in the folk-song art of the Circassians // Author's abstract. dissertation. - Tbilisi, 1984.

3 Shu Sh.S. Formation and development of the Adyghe folk choreography // Author's abstract. Candidate of Art History. - Tbilisi, 1983.

4 Sokolova A.N. Folk instrumental culture of the Circassians // Abstract. Candidate of Art History. - St. Petersburg, 1993.

5 Pshizova R.Kh. Musical culture of the Circassians (folk song creativity: genre system) // Author's abstract. Candidate of Art History. -M., 1996.

19 instrumental tunes of the Circassians" edited by E.V. Gippius (compiled by V.Kh. Baragunov and Z.P. Kardangushev)1.

Thus, the relevance of the problem, the great theoretical and practical significance of its study, determined the choice of the topic and the chronological framework of this study.

The purpose of the work is to highlight the role of musical instruments in the culture of the peoples of the North Caucasus, their origin and methods of manufacture. In accordance with this, the following tasks are set: to determine the place and purpose of tools in the everyday life of the peoples under consideration;

Explore previously existing (out of use) and currently existing (including improved) folk musical instruments;

To establish their performing, musical and expressive possibilities and constructive features;

Show the role and activities of folk singers and musicians in the historical development of these peoples;

Consider the rituals and customs associated with the traditional instruments of the peoples of the North Caucasus; establish the original terms characterizing the design of folk instruments.

The scientific novelty of the study lies in the fact that for the first time the folk instruments of the North Caucasian peoples have been studied monographically; the folk technology of manufacturing all types of musical instruments has been most fully studied; the role of master performers in the development of folk instrumental

1 Folk songs and instrumental tunes of the Circassians. - T.1, - M., 1980, -T.P. 1981, - TLI. 1986.

20 culture; the technical-performing and musical-expressive possibilities of wind and string instruments are highlighted. The paper studies ethnocultural relationships in the field of musical instruments.

The National Museum of the Republic of Adygea already uses our descriptions and measurements of all folk musical instruments that are in the collections and exposition of the museum. The calculations made on the technology of manufacturing folk instruments are already helping folk craftsmen. The described methods of playing folk instruments are embodied in practical optional classes at the Center for Folk Culture of the Adyghe State University.

We used the following research methods: historical-comparative, mathematical, analytical, content analysis, interviewing method and others.

When studying the historical and ethnographic foundations of culture and life, we rely on the works of historians-ethnographers Alekseev V.P., Bromley Yu.V., Kosven M.O., Lavrov L.I., Krupnov E.I., Tokarev S. A., Mafedzeva S.Kh., Musukaeva A.I., Inal-Ipa Sh.D., Kalmykova I.Kh., Gardanova V.K., Bekizova L.A., Mambetova G.Kh., Dumanova H. M., Aliyeva A.I., Meretukova M.A., Bgazhnokova B.Kh., Kantaria M.V., Maisuradze N.M., Shilakadze M.I.,

1 Alekseev V.P. The origin of the peoples of the Caucasus - M., 1974; Bromley Yu.V. Ethnography. - M., ed. "High School", 1982; Kosven M.O. Ethnography and history of the Caucasus. Research and materials. - M., ed. "Oriental Literature", 1961; Lavrov L.I. Historical and ethnographic essays of the Caucasus. - L., 1978; Krupnov E.I. Ancient history and culture of Kabarda. - M., 1957; Tokarev S.A. Ethnography of the peoples of the USSR. - M., 1958; Mafedzev S.Kh. Rites and ritual games of the Circassians. - Nalchik, 1979; Musukaev A.I. About Balkaria and the Balkars. - Nalchik, 1982; Inal-Ipa Sh.D. About the Abkhaz-Adyghe ethnographic parallels. // Uchen. app. ARI. - T.1U (history and ethnography). - Krasnodar, 1965; He is. Abkhazians. Ed. 2nd - Sukhumi, 1965; Kalmykov I.Kh. Circassians. - Cherkessk, Karachay-Cherkess branch of the Stavropol book publishing house, 1974; Gardanov VK Social system of the Adyghe peoples. - M., Nauka, 1967; Bekizova L.A. Folklore and creativity of the Adyghe writers of the XIX century. // Proceedings of the KCHNII. - Issue. VI. - Cherkessk, 1970; Mambetov G.Kh., Dumanov Kh.M. Some questions about the modern Kabardian wedding // Ethnography of the peoples of Kabardino-Balkaria. - Nalchik. - Issue 1, 1977; Aliev A.I. Adyghe Nart epic. - M., - Nalchik, 1969; Meretukov M.A. Family and family life of the Circassians in the past and present. // Culture and life of the Circassians (ethnographic research). - Maykop. - Issue 1, 1976; Bgazhnokov B.Kh. Adyghe etiquette. -Nalchik, 1978; Kantaria M.V. Some questions of ethnic history and economy of the Circassians //Culture and life of the Circassians. - Maykop, - Issue VI, 1986; Maisuradze N.M. Georgian-Abkhazian-Adyghe folk music (harmonic structure) in the cultural and historical light. Report at the XXI scientific session of the Institute of History and Ethnography of the Academy of Sciences of the GSSR. Abstracts of reports. - Tbilisi, 1972; Shilakadze M.I. Georgian folk instrumental music. Dis. . cand. history Sciences - Tbilisi, 1967; Kodzhesau E.L. On the customs and traditions of the Adyghe people. // Uchen. app. ARI. -T.U1P.- Maykop, 1968.

2 Balakirev M.A. Recordings of Caucasian folk music. // Memoirs and letters. - M., 1962; Taneev S.I. On the music of the mountain Tatars. // In memory of S.I. Taneev. -M., 1947; Arakishvili (Arakchiev) D.I. Description and measurement of folk musical instruments. - Tbilisi, 1940; His own. Georgian musical creativity. // Proceedings of the Musical and Ethnographic Commission. - THAT. - M., 1916; Aslani-shvili Sh.S. Georgian folk song. - T.1. - Tbilisi, 1954; Gvakharia V.A. On the ancient relationships between Georgian and North Caucasian folk music. Materials on the ethnography of Georgia. - T.VII. - T.VIII. - Tbilisi, 1963; Kortua I.E. Abkhaz folk songs and musical instruments. - Sukhumi, 1957; Khashba I.M. Abkhazian folk musical instruments. - Sukhumi, 1967; Khashba M.M. Labor and ritual songs of the Abkhazians. - Sukhumi, 1977; Alborov F.Sh. Ossetian traditional musical instruments (wind instruments) // Problems

The main objects of the study were musical instruments that have survived in practice to this day, as well as those that have gone out of existence and exist only as museum exhibits.

Some of the valuable sources were extracted from the archives of museums, interesting data were obtained during interviews. Most of the materials extracted from archival sources, museums, measurements of instruments, their analysis are introduced into scientific circulation for the first time.

The work used published collections of scientific papers of the Institute of Ethnology and Anthropology named after N.N. Javakhishvili Academy of Sciences of Georgia, Adyghe Republican Institute for Humanitarian Research, Kabardino-Balkarian Republican Institute for Humanitarian Research under the Cabinet of Ministers of the KBR, Karachay-Cherkess Republican Institute for Humanitarian Research, North Ossetian Institute for Humanitarian Research, Abkhazian Institute for Humanitarian Research named after D.I. Gulia, Chechen Institute for the Humanitarian research, the Ingush Institute for Humanitarian Research, materials from local periodicals, magazines, general and special literature on the history, ethnography and culture of the peoples of Russia.

Meetings and conversations with folk singers and storytellers, craftsmen and folk performers (see Appendix), heads of departments and cultural institutions provided some assistance in highlighting a number of research issues.

Of great importance are the field ethnographic materials that we collected in the North Caucasus from the Abkhazians, Adyghes,

23 Kabardians, Circassians, Balkars, Karachays, Ossetians, Abazins, Nogais, Chechens and Ingush, to a lesser extent among the peoples of Dagestan, in the period from 1986 to 1999. in the regions of Abkhazia, Adygea, Kabardino-Balkaria, Karachay-Cherkessia, Ossetia, Chechnya, Ingushetia, Dagestan and the Black Sea Shapsugia of the Krasnodar Territory. During ethnographic expeditions, legends were recorded, sketched, photographed, musical instruments were measured and folk songs and tunes were recorded on tape. A map of the distribution of musical instruments in areas where instruments exist has been compiled.

Along with that, materials and documents of museums were used: Russian ethnographic museum(St. Petersburg), the State Central Museum of Musical Culture named after M.I. Glinka (Moscow), the Museum of Theater and Musical Art (St. Petersburg), the Museum of Anthropology and Ethnography. Peter the Great (Kunstkamera) of the Russian Academy of Sciences (St. Petersburg), the funds of the National Museum of the Republic of Adygea, the Teuchezh Tsug Museum in the village of Gabukai of the Republic of Adygea, the branch of the National Museum of the Republic of Adygea in the village of Dzhambechiy, the Kabardino-Balkarian Republican Museum of Local Lore, the North Ossetian State the United Museum of Local Lore of History, Architecture and Literature, the Chechen-Ingush Republican Museum of Local Lore. In general, the study of all types of sources allows us to cover the chosen topic with sufficient completeness.

In world musical practice, there are several classifications of musical instruments according to which it is customary to divide instruments into four groups: idiophones (percussion), membranophones (membrane), chordophones (strings), aerophones (winds). At the core

24 classifications are the following features: the source of the sound and the method of its extraction. This classification was formed by E. Hornbostel, K. Zaks, V. Mayyon, F. Gevaert and others. However, in folk musical practice and theory, this classification did not take root and did not even become widely known. Based on the classification system of the above principle, the Atlas of Musical Instruments of the Peoples of the USSR was compiled1. But since we are studying existing and non-existing North Caucasian musical instruments, we proceed from their specificity and make certain adjustments to this classification. In particular, we arranged the musical instruments of the peoples of the North Caucasus based on the degree of prevalence and intensity of their use, and not in the sequence given in the Atlas. Therefore, folk instruments are presented in the following order: 1. (Chordophones) stringed instruments. 2. (Aerophones) wind instruments. 3. (Idiophones) self-sounding percussion instruments. 4. (Membranophones) membrane instruments.

The work consists of an introduction, 5 chapters with paragraphs, a conclusion, a list of sources, the studied literature and an appendix with photo illustrations, a map of the distribution of musical instruments, a list of informants and tables.

1 Vertkov K., Blagodatov G., Yazovitskaya E. Specified work. - S. 17-18.

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CONCLUSION

The richness and diversity of folk instruments, the color of household traditions show that the peoples of the North Caucasus have an original national culture, the roots of which go back centuries. It developed in the interaction, mutual influence of these peoples. This was especially evident in the manufacturing technology and forms of musical instruments, as well as in the methods of playing them.

Musical instruments and related everyday traditions of the North Caucasian peoples are a reflection of the material and spiritual culture of a certain people, whose heritage includes a variety of wind, string and percussion musical instruments, the role of which in everyday life is great. This relationship has served the healthy lifestyle of the people for centuries, developed its spiritual and moral aspects.

Over the centuries, folk musical instruments, along with the development of society, have come a long way. At the same time, certain types and subspecies of musical instruments have fallen into disuse, while others have survived to this day and are used as part of ensembles. Bowed instruments have the largest distribution area. These instruments are more fully represented among the peoples of the North Caucasus.

The study of the technology of manufacturing stringed instruments of the North Caucasian peoples showed the originality of their folk craftsmen, which affected the technical-performing and musical-expressive capabilities of musical instruments. Empirical knowledge of the acoustic properties of wood material, as well as the principles of acoustics, the rules for the ratio of the length and height of the extracted sound, can be traced in the methods of making stringed instruments.

Thus, the bow instruments of the majority of the North Caucasian peoples consist of a wooden boat-shaped body, one end of which is extended into a stem, the other end passes into a narrow neck with a head, except for the Ossetian kisyn-fandyr and the Chechen adhoku-pondur, which have a bowl-shaped body covered with a leather membrane. Each master made the length of the neck and the shape of the head differently. In the old days, craftsmen made folk instruments in a handicraft way. The material for the manufacture was such tree species as boxwood, ash and maple, as they were more durable. Some modern masters in an effort to improve the instrument, deviations from its ancient design were made.

Ethnographic material shows that bowed instruments occupied a significant place in the life of the studied peoples. Evidence of this is the fact that not a single traditional celebration could do without these instruments. It is also interesting that at present the harmonica has supplanted bowed instruments with its brighter and stronger sound. However, the bowed instruments of these peoples are of great historical interest as musical instruments accompanying the historical epic, originating from the ancient times of oral folk art. It should be noted that the performance of ritual songs, for example, lamentation songs, joyful, dance, heroic songs, always accompanied a specific event. It was under the accompaniment of adhoku-pondur, kisyn-fandyr, apkhyar-tsy, shichepshchina that songwriters brought to our days a panorama of various events in the life of the people: heroic, historical, Nart, everyday. The use of string instruments in rituals associated with the cult of the dead indicates the antiquity of the origin of these instruments.

A study of the stringed instruments of the Adyghes shows that apep-shin and pshinetarko have lost their function in folk life and have fallen into disuse, but there is a tendency for their revival and use in instrumental ensembles. These tools have been around for some time in the privileged strata of society. It was not possible to find complete information about playing these instruments. In this regard, the following pattern can be traced: with the disappearance of court musicians (jeguaco), these instruments left everyday life. And yet, the only copy of the Apepshin plucked instrument has survived to this day. He was mainly an accompanying instrument. Under his accompaniment, Nart songs, historical and heroic, love, lyrical, as well as everyday songs were performed.

Other peoples of the Caucasus have similar instruments - it has a close resemblance to the Georgian chonguri and panduri, as well as the Dagestan agach-kumuz, the Ossetian dala-fandyr, the Vainakh dechik-pondur and the Abkhazian achamgur. These instruments are close to each other not only in their appearance, but also in the manner of performance and arrangement of instruments.

According to ethnographic materials, special literature and museum exhibits, a plucked instrument such as a harp, which has survived to this day only among the Svans, also existed among the Abkhazians, Circassians, Ossetians and some other peoples. But not a single copy of the Adyghe harp-shaped instrument pshinatarko has survived to this day. And the fact that such an instrument existed and existed among the Circassians was confirmed by the analysis of photographic documents of 1905-1907, stored in the archives of the National Museum of the Republic of Adygea and Kabardino-Balkaria.

The kinship of pshinatarko with the Abkhaz ayumaa and Georgian changi, as well as their proximity to the Near East harp-shaped instruments

281 cops, indicates the ancient origin of the Adyghe pshine-tarko.

The study of the wind instruments of the North Caucasian peoples in various periods of history shows that of all those that existed earlier, starting from the 4th century. BC, such as Bzhamy, Syryn, Kamyl, Uadynz, Shodig, Acharpyn, Washen, styles have been preserved: Kamyl, Acharpyn, styles, Shodig, Uadynz. They have survived to this day unchanged, which further enhances the interest in their study.

There was a group of wind instruments related to signal music, but now they have lost their meaning, some of them remained in the form of toys. For example, these are whistles made from corn leaves, onions, and whistles carved from pieces of wood in the form of small birds. Flute wind instruments are a thin cylindrical tube, open at both ends with three to six playing holes drilled at the bottom end. The tradition in the manufacture of the Adyghe instrument kamyl is manifested in the fact that a strictly legalized material is used for it - reed (reed). From this follows its original name - kamyl (cf. Abkhazian acharpyn (hogweed). Currently, the next trend in their manufacture has been determined - from a metal tube in view of a certain durability.

The history of the emergence of such a special subgroup as keyboard-reed instruments - accordion clearly indicates the displacement of traditional instruments from the life of the North Caucasian peoples in the second half of the 19th century. However, accompaniment to historical and heroic songs was not included in its functional purpose.

The development and spread of the harmonica in the 19th century was due to the expansion of trade and economic relations between the Circassians and Russia. With extraordinary speed, the harmonica gained popularity in folk music.

282 cal culture. In this regard, folk traditions, rituals, and ceremonies were enriched.

It is necessary to highlight the fact in the technique of playing the wheat that, despite the limited funds, the harmonist manages to play the main melody and fill in the gaps with a characteristic, repeatedly repeating texture in the upper register, using bright accents, scale-like and chord-like movements from top to bottom.

The peculiarity of this instrument and the performance skills of the harmonist are interrelated. This relationship is enhanced by the virtuosic manner of playing the harmonica, when during the dance the harmonica player makes accents of attention to the guest of honor with various movements of the harmonica, or encourages the dancers with vibrating sounds. The technical capabilities of the harmonica, together with rattles and accompanied by voice melodies, have allowed and still allow folk instrumental music to show the brightest colors with the greatest dynamism.

So, the spread of such an instrument as the harmonica in the North Caucasus indicates its recognition by the local peoples, therefore, this process is natural in their musical culture.

The analysis of musical instruments shows that some of their types retain the fundamental principle. Folk wind musical instruments include kamyl, acharpyn, shodig, styles, uadynz, pshine, string instruments - shichepshin, apkhyartsa, kisyn-fandyr, adhoku-pondur, self-sounding percussion instruments - pkhachich, hare, pkharchak, kartsganag. All listed musical instruments have a device, sound, technical and dynamic capabilities. Depending on this, they refer to solo, ensemble instruments.

At the same time, measuring the length various parts(linear measurement) of instruments showed that they correspond to natural folk measures.

Comparison of the Adyghe folk musical instruments with the Abkhaz-Georgian, Abaza, Vainakh, Ossetian, Karachay-Balkar ones revealed their family ties in form and structure, which indicates the commonality of culture that existed among the peoples of the Caucasus in the historical past

It should also be noted that circles for making and playing folk instruments in the cities of Vladikavkaz, Nalchik, Maykop and in the village of Assokolai of the Republic of Adygea have become a creative laboratory in which new trends are formed in the modern musical culture of the North Caucasian peoples, the richest traditions of folk music are preserved and creatively developed. art. There are more and more performers on folk instruments.

It should be pointed out that the musical culture of the studied peoples is experiencing a new upsurge. Therefore, it is important here to restore obsolete tools and expand the use of rarely used tools.

The traditions of using tools in everyday life are the same among the North Caucasian peoples. When performing, the composition of the ensemble is determined by one string (or wind) and one percussion instrument.

Here it should be noted that the ensemble of numerous instruments and, moreover, the orchestra are not typical for the musical practice of the peoples of the region under study.

Since the middle of the XX century. in the autonomous republics of the North Caucasus, orchestras of improved folk instruments were created, but neither instrumental ensembles nor orchestras took root in folk musical practice.

The study, analysis and conclusions on this issue allow, in our opinion, to make the following recommendations:

Firstly, we believe that it is impossible to follow the path of improvement, modernization of ancient musical instruments that have survived to this day, as this will lead to the disappearance of the original national instrument. In this regard, there is only one way in the development of musical instruments - the development new technology and new technical and performing qualities, new types of musical instruments.

When composing musical works for these instruments, composers need to study the features of a particular type or subspecies of an ancient instrument, which will facilitate the method of writing it, thereby preserving folk songs and instrumental tunes, performing traditions of playing folk instruments.

Secondly, in our opinion, in order to preserve the musical traditions of the peoples, it is necessary to create a material and technical base for the manufacture of folk instruments. To this end, create a workshop for manufacturing according to a specially developed technology and descriptions of the author of this study, with the selection of appropriate craftsmen.

Third: great importance in preserving the authentic sound bowed instruments and musical and everyday traditions of the people have the correct methods of playing ancient folk musical instruments.

Fourth, you need:

1. To revive, disseminate and promote, arouse the interest and spiritual need of people in musical instruments and in general in the musical culture of their ancestors. This will make the cultural life of the people richer, more interesting, meaningful and brighter.

2. To organize the mass production of instruments and their wide application both on the professional stage and in amateur performances.

3. Develop methodological manuals for the initial learning to play all folk instruments.

4. To provide for the training of teachers and the organization of instruction in playing these instruments in all musical educational institutions of the republics.

Fifthly, it is expedient to include musical educational institutions Republics of the North Caucasus special courses on folk music. For this purpose, it is necessary to prepare and publish a special training manual.

In our opinion, the use of these recommendations in scientific practical work will contribute to a deeper study of the history of the people, their musical instruments, traditions, customs, which will ultimately preserve and further develop the national culture of the North Caucasian peoples.

In conclusion, it should be said that the study of folk musical instruments is still the most important problem for the North Caucasian region. This problem is of increasing interest to musicologists, historians, and ethnographers. The latter are attracted not only by the phenomenon of material and spiritual culture, as such, but also by the possibility of identifying the patterns of development of musical thinking, the value orientations of the people.

The preservation and revival of folk musical instruments and everyday traditions of the peoples of the North Caucasus is not a return to the past, but evidence of the desire to enrich our present and future, the culture of modern man.

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321. Dictionary of musical terms

322. NAMES OF THE INSTRUMENT AND ITS PARTS

323. STRING INSTRUMENTS msh1k'vabyz aidu-phyartsa apkhyartsa shyk'pshchin dombra KISYM-fANDf teatae kyish adhoku-pomdur 1ad hyokhush pondur lar.phsnash1. STRINGS a "ekhu bzepsy bow pschynebz aerdyn 1ad

324. GOLOVKA akhi pshynesh'kh' ball of corta-skin aly moss pshchynetkhek1um kulak kaas bas ltos merz chog archizh chadi

325. CASE apk a "mgua PSHCHYNEPK raw kus

327. TOOL NECK

328. STAND a "sy pschynek1et kharag haeraeg jar jor

329. UPPER DECA

330. HORSE HAIR shyk!e melons xchis

331. LEATHER STRAP aacha bgyrypkh sarm1. LEG of ashyapa pschynepak!

332. WOOD RESIN MUSICAL INSTRUMENT

333. Comparative table of the main features of bowed instruments

334. INSTRUMENTS BODY SHAPE MATERIAL NUMBER OF STRINGS

335. BODY UPPER DECK OF THE STRING bow

336. ABAZA boat-shaped ash maple plane tree ash vein horsehair hazelnut dogwood 2

337. ABKHAZ boat-shaped maple linden alder fir linden pine horsehair hazelnut dogwood 2

338. Adyghe boat-shaped ash maple pear boxwood hornbeam ash pear horsehair cherry plum dogwood 2

339. BALKARO-KARACHAYEV boat-shaped walnut pear ash pear walnut horsehair cherry plum dogwood 2

340. OSSETIAN bowl-shaped round maple birch goat skin horsehair walnut dogwood 2 or 3

341. CHECHEN-INGUSH bowl-shaped round linden pear mulberry leather horsehair dogwood 2 or 33171. LIST OF INFORMERS

342. Abaev Iliko Mitkaevich 90 years old /1992/, village of Tarskoe, North Ossetia

343. Azamatov Andrey 35 years old /1992/, Vladikavkaz, North Ossetia.

344. Akopov Konstantin 60 years old /1992/, Gizel village, North Ossetia.

345. Alborov Felix 58 years old /1992/, Vladikavkaz, North Ossetia.

346. Bagaev Nestor 69 years old /1992/, village of Tarskoe, North Ossetia.

347. Bagaeva Asinet 76 years old /1992/, village of Tarskoe, North Ossetia.

348. Baete Inver 38 l. /1989/, Maykop, Adygea.

349. Batyz Mahmud 78 years old /1989/, village Tahtamukay, Adygea.

350. Beshkok Magomed 45 l. /1988/, aul Gatlukai, Adygea.

351. Bitlev Murat 65 l. /1992/, aul Nizhny Ekankhal, Karachaevo1. Circassia.

352. Genetl Raziet 55 l. /1988/, village Tugorgoy, Adygea. Zaramuk Indris - 85 l. /1987/, aul Ponezhukai, Adygea. Zareuschuili Maro - 70 l. /1992/, village of Tarskoe, North Ossetia. Kereytov Kurman-Ali - 60 y.o. /1992/, Nizhny Ekankhal village, Karachay-Cherkessia.

353. Sikalieva Nina 40 years old /1997/, village Ikan-Khalk, Karachay-Cherkessia

354. Skhashok Asiet 51 / 1989 /, aul Ponezhukai, Adygea.

355. Tazov Tlyustanbiy 60 l. /1988/, Khakurinokhabl village, Adygea.

356. Teshev Murdin 57 years old /1987/, settlement Shkhafit, Krasnodar region.

357. Tlekhusezh Guchesau 81 / 1988 /, aul Shenjiy, Adygea.

358. Tlekhuch Mugdin 60 years old /1988/, village Assokalay, Adygea.

359. Tlyanchev Galaudin 70 years old /1994/, aul Kosh-Khabl, Karachayevo1. Circassia.

360. Toriev Khadzh-Murat 84 / 1992 /, village Pervoe Dachnoe, North Ossetia319

361. MUSICAL INSTRUMENTS, FOLK SINGERS STORIES, MUSICIANS AND INSTRUMENTAL ENSEMBLES

362. Adhoku-pondur under inv. No. 0C 4318 from the state. Museum of Local Lore, Grozny, Chechen Republic. Snapshot 1992.1. L "rank" "1. Rear view324

363. Photo 3. Kisyn-fandyr under inv. No. 9811/2 from the North Ossetian state. museum. Snapshot 1992.1. Front view Side view

364. Photo 7. Shichepshii No. 11691 from the National Museum of the Republic of Adygea.329

365. Photo 8. Shichepship M> I-1739 from the Russian Museum of Ethnography (Saikt-Petersburg).330

366. Photo 9. Shimepshin MI-2646 from the Russian Museum of Ethnography (St. Petersburg).331

367. Photo 10. Shichetiin X ° 922 from the State Central Museum of Musical Culture. M.I. Glinka (Moscow).332

368. Photo 11. Shichetiin No. 701 from the Museum of Musical Culture. Glinka (Moscow).333

369. Photo 12. Shichetiin No. 740 from the Museum of Musical Culture. Glinka. (Moscow).

370. Front view Side view Back view

371. Photo 14. Shichepshii No. 11949/1 from the National Museum of the Republic of Adygea.

372. Front view Side view Back view

373. Photo 15. Shichepshin of the Adyghe State University. Snapshot 1988.337

374. Photo 16 Snapshot 1988

375. Front view Side view Back view

376. Photo 17. Pshipekeb No. 4990 from the National Museum of the Republic of Adygea. Snapshot 1988

377. Photo 18. Khavpachev X., Nalchik, KBASSR. Snapshot 1974.340

378. Photo 19. Dzharimok T., a. Jijikhabl, Adygea, Photo taken in 1989341:

379. Photo 20. Cheech Tembot, a. Neshukay, Adygea. Snapshot 1987.342

380. Photo 21. Kurashev A., Nalchik. Snapshot 1990.343

381. Photo 22. Teshev M., a. Shkhafit, Krasnodar Territory. Photo taken in 1990.

382. Ujuhu B., a. Teuchezhkhabl, Adygea. Photo taken in 1989.345

383. Photo 24. Tlekhuch Mugdi, a. Asokolai, Adygea. Snapshot 1991.346

384. Photo 25. Bogus N" a. Asokolai, Adygea. Snapshot 1990

385. Photo 26. Donezhuk Yu., a. Asokolai, Adygea. Photo taken in 1989.

386. Photo 27. Batyz Mahmud, a. Takhtamukay, Adygea. Snapshot 1992.350

387. Photo 29. Tazov T., a. Khakurinokhabl, Adygea. Photo taken in 1990.351

388. Tuapsiysky district, Krasnodar Territory. Snapshot353

389. Photo 32. Geduadzhe G., a. Asokolai. Snapshot 1989.

390. Front view Side view VVD rear

391. Photo 34 Archoi, North Ossetia. Snapshot 1992

392. Photo 35. Kisyn-fandyr Abaeva Iliko from the village. Tarskoe Sev. Ossetia. Snapshot 1992

393. Photo 38. Adhoku-pondar from the collection of Sh. Edisultanov, ny, Chechen Republic. Snapshot 1992

394. Photo 46. Dala-fandyr under inv. No. 9811/1 from the North State Museum. Photo taken in 1992. 3681. front view rear view

395. Photo 47. Dala-fandyr under inv. No. 8403/14 from the North Ossetian state. museum. Snapshot 1992.370

396. Photo 49. Dala-fandyr from the North Ossetian Republican NMTsNT. Master-manufacturer Azamatov A. Snapshot 1992.

397. String-plucked instrument duadastanon-fandyr under Inv. No. 9759 from the North Ossetian state. museum.372

398. Photo 51. Plucked string instrument duadastanon-fandyr under Inv. No. 114 from the North Ossetian state. museum.

399. Front view Side view Back view

400. Photo 53 Maaz of the Chechen Republic. Snapshot 1992

401. Front view Side view Rear view

402. Photo 54. Dechsh-popdar from the collection of Sh. Edisultaiov, Grozny, Chechen Republic. Snapshot 1992.1. Front view

403. Photo 55. Dechik-poidar from collection 111. Edisultaiova, Grozny, Chechen Republic. Snapshot 1992.376

404. Photo 56. Kamyl No. 6477, 6482.377

405. Photo 57. Kamyl No. 6482 from AOKM.

406. Kamyl from the rural House of Culture, a. Pseituk, Adygea. Photo taken in 1986. Front view1. Front view

407. Photo 63 No. 9832 from the North Ossetian state. museum. Made at the beginning of the 20th century.1. Side view Top view

408. Photo 67. Harmonist Shadzhe M., a.

409. Photo 69. Pshipe Zheietl Raziet, a. Tugurgoy, Adygea. Snapshot 1986

410. Gemansh percussion instrument from the collection of Edisultanov Shita, Grozny. Snapshot 1991.392

411. Dechik-pondar from the State Museum of Local Lore, Grozny, Chechen Republic. Snapshot 1992

412. Front view Side view Back view

413. Shichepshin from secondary school No. 1, a. Khabez, Karachay-Cherkessia. Snapshot 1988

414. Front view Side view Rear view

415. Pshikenet Baete Itera, Maykop. Snapshot 1989.395

416. Harmonist Bel'mehov Payu (Khae/sunekyor), a. Khataekukai, Adygea.396

417. Singer and musician Shach Chukbar, p. Kaldakhvara, Abkhazia,

418. Gemansh percussion instrument from the collection of Sh. Edisultanov, Grozny, Chechen Republic. Snapshot 1992.399

419. Narrator Sikaliev A.-G., A. Ikon-Hulk, Karachay-Cherkessia.1. Snapshot 1996

420. Ritual "Chapshch", a. Pshyzkhabl, Adygea. Photo taken in 1929

421. Ritual "Chapshch", a. Khakurinokhabl, Adygea. Snapshot 1927.403

422. Singer and kamylapsh Celebi Hasan, a. Extinguish, Adygea. Snapshot 1940.404

423. Pshinetarko ancient plucked instrument, such as the corner harp Mamigia Kaziev (Kabardian), p. Zayukovo, Baksinsky District, Design Bureau of the SSR. Snapshot 1935.405

424. Koblev Liu, a. Khakurinokhabl, Adygea. Snapshot 1936 - storyteller Udychak A.M., a. Neshukay, Adygea. Snapshot 1989. 40841041 T

425. Jamirze I., a. Afipsip, Adygea. Snapshot 1930.412

426. Narrator Khabahu D., a. Ponezhukay, Adygea. Snapshot 1989

428. Performer on kisyn-fandyr Guriev Urusbi from Vladikavkaz, Sev. Ossetia. Snapshot 1992

429. Orchestra of folk instruments of the Maykop School of Arts. Snapshot 1987

430. Pshinetarko performer Tlekhusezh Svetlana from Maykop, Adygea. Snapshot 1990.417

431. Ulyapsky Dzheguakov ensemble, Adygea. Snapshot 1907.418

432. Kabardian Dzheguakov ensemble, p. Zayuko, Kabardino-Balkaria. Snapshot 1935.420

433. Master-maker and performer of folk instruments max Andrey Azamatov from Vladikavkaz. Snapshot 1992

434. Whistle wind instrument washer Alborov Felix from Vladikavkaz, Sev. Ossetia. Snapshot 1991

435. Performer on dechik-pondar Damkaev Abdul-Vahid, pos. Maaz, Chechen Republic. Snapshot 1992.423

436. Performer on kisyn-fandyr Kokoev Temyrbolat from the village. Nogir. Sev. Ossetia. Snapshot 1992

437. Membrane instrument tep from the collection of Edisultanov Shita, Grozny. Snapshot 1991.4.25

438. Membrane percussion instrument gaval from the collection of Edisul-tanov Shita, Grozny. Photo taken in 1991. Tep percussion instrument from the collection of Shita Edisultanov, Grozny. Snapshot 1991.427

439. Performer on the dechig-pondar Valid Dagaev from the city of Grozny, the Chechen Republic.

440. Narrator Akopov Konstantin from the village. Gizel Sev. Ossetia. Snapshot 1992.429

441. Narrator Toriev Khadzh-Murat (Ingush) from the village. I Dachnoe, Sev. Ossetia. Snapshot 1992.430

442. Narrator Lyapov Khusen (Ingush) from the village. Karza, Sev. Ossetia, 1. Snapshot 1992.431

443. Storyteller Yusupov Eldar-Khadish (Chechen) from the city of Grozny. Chechen Republic. Snapshot 1992.432

444. Narrator Bagaev Nestr from the village Tarskoe Sev. Ossetia. Snapshot 1992.433

445. Narrators: Khugaeva Kato, Bagaeva Asinet, Khugaeva Lyuba from the village. Tarskoe, Sev. Ossetia. Snapshot 1992.435

446. Ensemble of harmonists, a. Asokolai » Adygea. Snapshot 1988

447. Narrator and performer on kisyf-fandyr Tsogaraev Sozyry ko from Khidikus, Sev. Ossetia. Snapshot 1992

448. Performer on kisyn-fandyr Khadartsev Elbrus from st. Arkhonskaya, Sev. Ossetia. Snapshot 1992.438

449. Narrator and performer on kisyn-fandyr Abaev Iliko from the village. Tarskoe, Sev. Ossetia. Snapshot 1992

450. Folklore-ethnographic ensemble "Kubady" ("Khubady") DK them. Khetagurov, Vladikavkaz.1. Snapshot 1987

451. Narrators Anna and Iliko Abaev from the village. Tarskoe, Sev. Ossetia.1. Snapshot 1990

452. A group of musicians and singers from a. Afipsip, Adygea. Snapshot 1936.444

453. Bjamye performer, Adygea. Snapshot II floor. XIX century.

454. Harmonist Bogus T., a. Gabukay, Adygea. Snapshot 1989.446,

455. Orchestra of Ossetian folk instruments, Vladikavkaz, 1. North Ossetia

456. Folklore-ethnographic ensemble, Adygea. Snapshot 1940.450

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