What is a surname and when did it appear, the formula for the formation of a generic name. family name

Pickpocket Alexander (Aleksey) Sergeevich (Semyonovich) Lukyanov (Orsky) was taken right at the scene of the crime - at the bus station of the district center of Rudnya, where he pulled out a wallet with five rubles from an old woman entering the bus in front of him. Actually, beloved by operas the word “taken” was hardly suitable for this occasion: Lukyanov, putting his hand into grandmother’s tarpaulin bag and pulling out an old, worn to holes, purse, defiantly opened it and began to count the money. It was then that the granny turned on the voice siren, giving out, as expected, in a thunderous voice: “Ryat! Robbery!”

Lukyanov - a small, nimble peasant, about forty years old in appearance, with a rat-like muzzle and whimsical habits - did not rock the boat. In order to prevent beatings from the excited crowd, he instantly surrendered to the mercy of the policeman who came to the rescue, and to the approving hubbub of the citizens, together with the victim, he was solemnly escorted to the police department located fifty meters away.

Here he told the investigator that just a couple of days ago he had "leaned back" from the colony, where he was serving his fifth trip. The passport was returned upon release. There is no money for a train to Vologda, where her mother lives. No one takes a job, and there is no specialty. However, I don't want to work either. Weaned from the will, no one is waiting for him here. And there, in the zone, everything is familiar to him, everyone knows and respects him. There, on time, they will feed you to your heart's content and put you to sleep in a clean bed. And here - who does not work, he does not eat! That is why he committed this crime and asks for only one thing: to quickly complete the investigation and send the case to court.

Looking at the battered passport, the investigator noted with surprise that this was the first time he had seen one: the detainee, judging by the passport, had two different surnames, two first names, patronymics, time and place of birth.

After carrying out the initial investigative actions, having brought charges, the investigator transferred the arrested person to the pre-trial detention center. And he himself sent requests to him: for a certificate of criminal record, characteristics, the presence of mental illness ...

Characteristics from ITU came instantly. Lukyanov did not suffer from any mental disorders. A certificate from the GNIITSUI of the Ministry of Internal Affairs of the USSR reported on all five convictions of Lukyanov Alexander Sergeevich, who is also Orsky Alexei Semyonovich. And less than a month later, the criminal case was sent to court with an indictment signed by the investigator and approved by the district prosecutor.

When announcing the end of the preliminary investigation to the accused and familiarizing him with the case materials, Lukyanov suddenly jumped up and, straining, tore the rather skinny little business in half. At the same time, he yelled that the investigator did not establish his family name, and he was tired of "chasing" for someone. The investigator did not allow him to complete what he had begun, giving out a slap on the back of the head and taking away the case materials.

A week later, the case was returned to the investigator with the judge's decision to send him for additional investigation. Within a month, the investigator had to establish the family name of the thief. During the second interrogation, the accused refused to give his real surname and other data, surname, name, patronymic, mother's place of residence, as well as the circumstances of his acquisition of someone else's surname.

I must say that according to the canons established back in tsarist times, criminal cases were sent to court with a listing on the cover and in the indictment of all the surnames, names, patronymics and nicknames of the person involved and to establish which of these surnames was not required. So it sounded in the courtrooms like: Ivanov, aka Sidorov, aka Petrov, aka Zhigan, aka Mokrukha, aka Filin, is sentenced ...

Immediately after the investigator sent the case of Lukyanov to the court, a Resolution of the Plenum of the Supreme Court of the USSR was issued, which stated that it was necessary to bring a person who committed a crime to criminal responsibility only under his family name. Thus, hundreds, if not thousands of criminal cases across the country were suddenly returned by the courts for additional investigation with the same wording: to establish the family name of the defendant.

The investigation machine started working again: inquiries, demands, individual instructions from the investigator flew to all ends. Soon the address of Lukyanov's mother in Vologda region. On behalf of the investigator, the old woman was interrogated by local colleagues. She was shown, among others, a photograph of Lukyanov, by which she identified her son Alexander. At the same time, she said that she did not want to know him, where he, what he had been doing for more than twenty years, did not know. Flint turned out to be a grandmother!

By the end of the allotted time, the investigator already knew for certain that in front of him was the recidivist thief Lukyanov A.S., the date and place of birth, information about the parents were also established. The investigator did not establish only one thing: who is Orsky Alexei Semyonovich and why does Lukyanov bear his last name?

So, Lukyanov was again transferred to the investigator to carry out investigative actions: re-indictment, announcement of the completion of an additional investigation, familiarization with the case materials, the indictment. Having carefully read the case, and realizing that he now has a real surname, the defendant burst into tears, and then told the investigator the story of his life, already, as they say, not for the record.

At the age of sixteen, Sasha Lukyanov fell passionately in love with a classmate, Zina, who seemed to be the best in the whole world. The girl, too, despite the fact that Sanya was the most frail, homely in the class, reciprocated. They began to see each other often after school, dreamed about how their life would turn out. adulthood. But then Alexander's mother intervened in innocent youthful love, a tough, despotic woman who does not tolerate any objections.

For my son to marry the daughter of these idiots?! she thundered.

She brought her son so that one day, having grabbed a passport and some money, he got on a long-distance train, and drove off wherever his eyes looked. No, of course, they were looking for him at the request of his mother, but ... That's why they didn't find him. In this long-running train, a cheerful, talkative guy sat down with Alexander, who, having learned about his trouble, said:

Don't fret, dude! No one will find you ... - And he told his plan, which was that they just need to exchange passports. And he will be able to re-glue the photographs so that the mosquito does not undermine the nose. Their age difference is only about four years, no one will pay attention to this.

They talked for a couple of days, and changed. After re-gluing the photos in the toilet and giving Alexander his passport with his face, the guy got off at the next station, becoming Alexander Lukyanov.

And the newly-minted Alexei Orsky began new life. This is how he thought it was new. When Alexander was arrested in Moscow for stealing sausage from a shop counter from hunger, the investigator, as expected, sent a request for a criminal record to the information center. From there they answered that Alexei Orsky was convicted twice: for theft and robbery. Unfortunately, the investigator did not send fingerprints to the IC to identify the detainee. The court slapped the newly-minted Orsky five years.

So, Alexander Lukyanov, who had no previous convictions, had three convictions at once. In one of the colonies, where he was sent to be corrected by a court verdict, meticulous operas made a fuss and established that someone else was sitting under the name Orsky. Having obtained from the guy a confession that he is not Orsky, but Lukyanov, they checked and confirmed this information, however, from a corporate feeling, so that they would not be punished along the chain for bringing an innocent opera, investigators, colleagues from the penitentiary system to justice, they shouldn’t make a fuss become. And they entered Orsky Alexei Semyonovich in the personal file: he is Lukyanov Alexander Sergeevich. Lukyanov-Orsky himself was convincingly asked to keep silent about who he really is. So everything started to spin: after serving the sentence, Sasha was given a passport with double installation data. And then he flew in twice more for theft and was recognized by a court verdict as a particularly dangerous recidivist with all the ensuing consequences.

Having sorted everything out thoroughly, the people's court sentenced him to a sentence of imprisonment for a period of 2 years. Lukyanov's lawyer wrote petitions for the revision of previous cases due to newly discovered circumstances. As a result of the review, two convictions of Orsky were removed from Lukyanov, as was the stigma of a particularly dangerous recidivist. From places of deprivation of liberty, Lukyanov wrote a poignant declaration of love to the very girl, Zina, who by that time was already divorced and had a child. At the end of his term, Zinaida and her son, a boy of ten years old, met him outside the gates of the colony. And a new, now already, really new life began!

family ties, names of kinship, tribal life and life of the Ingush: the birth of a son, manhood, twinning, marriage, decomposition of the family, funeral

If you are asked, reader, who your grandfather was, you will probably answer that you didn’t find him alive, and, hand on heart, you confess that you were never particularly interested in his personality, and you don’t even immediately figure out what his name was . You probably don’t know anything about your great-grandfather and don’t remember anything. And, of course, you will not be able to explain where your surname comes from and who was the first of your ancestors to wear it. Not that you will find among the Ingush. Here, in general, they like to talk about the old days. The history of Ingush has never been written down, and only these conversations help the younger generation to remember something about this part from the stories of the old people. But as soon as you start talking about the ancestors and the origin of the names of your new acquaintances, they will immediately begin to tell you with enthusiasm about their "family" ancestors, or "fathers", as they call them.

A rare Ingush does not count up to eight or ten such "fathers" (or generations). He will call each of them by name and tell in addition about the exploits and personal virtues of many of them. In this list, somewhere on the tenth ancestor, your interlocutor will stop and say: from this “father” our surname came, named after his name. For example, from an ancestor named "Kotia", in the eighth generation, the current surname of the Kotievs went, from "Malseg" - the surname of the Malsagovs, etc. But the talkative narrator will not stop there. He will list you a few more ancestors and will reach the ancestor several "surnames" and, perhaps, further to the ancestor of the entire people of the Ingush, or "Galgai", and even to the common ancestor of all neighboring kindred peoples.

This common ancestor, and with him the present Ingush Muslim will try, of course, to elevate himself to the skies. He will bring him directly from the divine lineage of the very founder of the Muslim faith - the prophet Mohammed. This is a legend came to Ingush along with Islam from Dagestan, where it served to glorify the family of local kings and princes. You can still hear a similar story on the plane from some old Ingush. Such a narrator speaks slowly, dropping full words with dignity. Listeners seriously listen to him, occasionally exchanging remarks and clicking their tongues in admiration and surprise.

Let's listen to one of these stories: “There was a man named Tyrpal, which means a hero. He came from Arabia, from the family of the Koreishites, and understood a lot about things. He slept for a whole week and was awake for a whole week afterwards; was a proud man and offended the people. Then people from the kind of Koreish carried him during his sleep to the ship, transported to our side and left here. Little by little, going deeper into the mountains, he reached the country of the Ingush. In those days, neither the beast nor the bird - no one has ever lived in these wild mountains. Here he settled in a cave and brought cattle and sheep. In the morning, leaving with the herd, he blocked the entrance to the cave with a huge stone. A Georgian prince and his entourage came by chance to hunt here. Seeing the cave and the huge barrier at the entrance, the Georgians said: "We are not strong enough to fight a man who moves such stones," and returned home. Here they chose a beautiful slave girl and sent her to the hero. He received the guest properly and, returning home, slaughtered a ram for her every night. So three nights passed, and the hero began to ask the girl: “Tell me, who are you and where are you from?”.

“I heard a lot about you and, having fallen in love, I came to live with you,” she answered. "I don't love you, and life with you is a burden to me," he said, and sent her back. Since then, the custom has been led: after three days, the guest is deprived of the right to hospitality. Then the Georgians sent a girl to the hero, not a slave, but not princely family. And the hero did the same with her. Finally, the Georgian prince sent his own daughter to him. This one immediately fell to the heart of the hero, and after three nights he began to live with her as with his wife. Then Georgians persuaded her to drug her husband with a sleepy drink, tied him up and together with all the herds sent to Georgia. Here the princes gathered for advice and began to decide what to do with the captive. Some suggested shooting him with a gun, others - nailing him into a barrel and throwing him into the water. But the daughter sent a message to her father-prince: “You are like an ox in body, but stupider in mind than a calf. I am pregnant. It’s good if a girl is born, but if a boy is born, I won’t be able to cope with him. He will take the death of his father to heart and avenge you for his blood."

The father and all the princes were forced to agree with these arguments, allocated part of the property that fell to the share of the princess, and again settled the hero with his wife in the old place; Here she bore him a son holding a leaf in his hand, and they named him Leaf (Ga). The second son was born with cheese (nekhch) in his hand, and they named him Nokhchuo (i.e. Chechen). He settled in a place called Nashakh ( from where, according to legend, the neighbors of the Ingush - the Chechens - moved to the plane). The third son was named Arstkhuo, i.e. Arstkhoyets, and settled in a place called Merzh (where nearby on the plane lived a tribe of Arstkhoys, or Karabulaks, related to the Ingush and Chechens, who later moved to Turkey).

The eldest son Ga remained to live in the places of Mag (in present-day mountainous Ingush). He had a son, Galga, i.e. Ingush. Galgai had a son, Galmet. Galmet had a son named Andriy (Andrey). Andriy had four sons: Tsikma, Guy, Chopa, Chek. From Tsikma came: Korbynkhuo, Mashkhuo, Ezdi. Korbinhuo had a son, Bisk. Biska had a son Eti, Eti had Eshk (Iron), Eshka had Bochal, Bochal had Kortyzh, Kortyzh had four sons: Sholdag, Umyr. Shakhmyrza, Fattygang; Sholdaga's son was our father Ganyzh. Ganzha has a son - I am Suleyma.

So, on the fifteenth generation, our interlocutor, the old man Bochalov, gets to himself, explaining, by the way, the origin of three kindred peoples: the Ingush, Chechens and Karabulaks. One must see the revival and ardor of his listeners, other Ingush, when the conversation turns to whose family is older and more honorable. Bochalov claims that originally rose in the mountains 4 kinds: Berkinkhoevs, genus Kekeala, i.e. "Three Villages", Evloevs and Tsikmykhoevs. As we can see, the old narrator himself also refers to the latter, descended from the ancestor of Tsikma. However, his listeners never want to agree with this praise of the descendants of Tsikma. A heated argument flares up, and, looking at the faces of the interlocutors, it is not difficult to understand that in such disputes about antiquity and the glory of the ancestors, things can even come to daggers.

However, the Ingush clan goes not only into the depths of time. He is surrounded by family ties in the present. If you and I, the reader, try to compare our position with the position of the Ingush in this sense, the difference will be very clear. Russian - a resident of the city, a worker or an employee - on the move, in pursuit of earnings, quickly loses sight of his relatives. Beyond uncles, aunts, nephews and cousins, accurate count he does not lead a relationship, and he often does not see them for years and does not experience any particular inconvenience from this. He simply considers more distant relatives “the tenth water on jelly” and grumbles more than rejoices when such an uninvited eccentric suddenly decides to impose himself on his relatives.

Our rural population remembers and appreciates their relatives more. The peasant is more motionless, he usually sits all his life in his village, tied to his household, to his land. It is easier for him to keep his family ties intact, and for family celebrations: weddings, christenings and funerals, a dozen or two relatives and friends often gather in his house. distant relatives who sometimes come from distant villages. Here at the same table they share bread and salt, exchange gifts and keep track of kinship by mother's and father's families, by property and nepotism. But even a peasant cannot be compared with the Ingush in reverence for relatives. Having counted eight to ten generations of his "fathers" and having reached his "family" ancestor, the Ingush will report that in addition to one son, from whom he himself descends in a straight line, the ancestor had several more sons. Many of them have their own offspring.

According to our account, these are the “seventh cousins” or “ninth cousins” of the narrator, but he considers them to be his real relatives, “namesakes”. In the same way, new branches depart from later ancestors, and some of the current Ingush clans, or “surnames”, have grown so much that they number several hundred households and one or two thousand people, mostly scattered in different villages. But they all keep together and make up one genus, one "teips", as the Ingush say, or one "surname", as they translate into Russian. Their family nicknames - the Kotievs, the Malsagovs, and others - have already been altered in a Russian way. The Ingush themselves call themselves simply "sons" or "descendants of Kotiy", "descendants of Malseg" and so on. And a large surname, for example, of the present "sons of Malseg" has more than 200 households and could put up a whole squadron of cavalry in case of need. The names of the Plievs, Askanovs, Buzurganovs, Dedigovs and others are the same in number.

As the reader sees, the Ingush calls the “surname” not at all what we are used to understanding by this name. For the Ingush surname ”, this is a circle of people, originating according to legend from one ancestor in the eighth to tenth generation. Ingush considers all these namesakes to be his relatives.

How do the Ingush call such a family relationship? All the offspring of the "family" ancestor are considered sisters and brothers among themselves, or, as the Ingush say, "yishi-voshi". Brother and sister will be for Malsagov not only his siblings, but also any adult man or woman from the large family of the Malsagovs. It's strange for you and me, reader, isn't it? But if you look for examples, then not alone Ingush will turn out to be such a "brotherly" people. Many savage tribes consider kinship in exactly the same way. Our Slavic ancestors could also consider it in those distant times, about which the news has been preserved that their tribes lived in separate clans.

You and I, the reader, understand perfectly well what the words “uncle”, “aunt”, “nephew”, “grandson”, “grandfather” and “grandmother” mean, these words seem to us so simple and necessary in the language of every nation, and Here the Ingush language, as it turns out, does not know these names. Only the words: "father" - "mother", "brother" - "sister", "son" - "daughter" and can help the Ingush if he wants to indicate some degree of relationship. But simply "brother" or "sister" designates for him people belonging to the same surname, who in the Caucasus in Russian are called "family brothers". And so, in order to tell you about his own brother, the Ingush must spend a lot of unnecessary words: “brother born to his father,” he says in this case, and this should mean his own (coming from one father and from one mother) brother.

In Ingush, “father’s brother” (or “father’s sister”) will generally be any uncle (or aunt) on the paternal side, but to make it clear that this is a native uncle, it must be said “father’s brother born with the father”; “son of a brother” means a nephew, etc. In the same way, the word “father” can be understood in the sense of an ancestor in general, and the word “son” probably meant before any descendant and, if the Ingush wants to say “grandson” or “grandfather” , he should express himself like this: "son of the son" or "father's father." It's hard for the Ingush his ancient tongue turns badly when we are talking about family and kinship. After all, the family was born to him later, originally there was a clan (“surname”), which jointly led its economy, and there were no divisions into separate families in it. In those days, these names of kinship originated in the Ingush language. But a lot of time has passed since then. The common tribal economy was fragmented, and the clan itself fell apart, divided into separate families, but the memory of the old times is still preserved in the Ingush language and the kinship account.

However, the kinship of the Ingush is not limited to the “surname”, or family of the father, and where we, the reader, consider separate relatives or their families, the Ingush consider our relatives to be whole “surnames”: in kinship, he has the entire “surname” of the mother and further the names of "mother of mother" and "mother of father", i.e. births of grandmothers on the maternal and paternal side - they will all be “sisters” - “brothers” of our interlocutor. Relatives on the mother's side even enjoy the special attention of the Ingush; about them, he expresses himself thus: “relatives by mother are more sensitive than relatives by father” (“noanyhoy deakhoyeg buoseag khet”). To complete the list of relatives, we point out that, except for these four surnames, which participate in kinship in full, the Ingush may still have separate relatives bearing the surname of a foreign clan. If one of the women of the paternal surname i.e. some “family sister” married into a different clan, then her children, bearing the family name of her husband, are still considered, according to Ingush custom, “children of a sister” or, as the Ingush explains, “family nephews”.

Of course, they are closest to the family where the mother comes from, but the family nephew is called that because the whole family name, sometimes more than a thousand souls, is his uncles and aunts. Isn't it nice to have, reader, so many uncles and aunts! In addition, those family nephews who were born from two sisters, even though they married in two different surnames. They are called by the special name "joochi", and their children are related to each other as relatives of the “mokhchi”. Finally, in order to complete our long list, adding that relatives also include the names of brothers-in-law, i.e. childbirth wife and husband in relation to each other.

“However, what a multitude of relatives!” exclaims the reader. “As many as five genera and several family nephews, cousins ​​and second cousins ​​​​by mothers. After all, this means that hundreds, and sometimes thousands of people are related to the Ingush. Yes, what to do with such a crowd! ”The reader may be horrified. However, do not be afraid for the Ingush. From his relatives, he knows how to benefit himself. Of course, not every relationship in the eyes of the Ingush is equally close. Closest of all, of course, for him is relatives, limited to the circle of his family, i.e. grandparents, grandchildren, uncles, aunts, nephews, cousins, and so on. The family, family ties, as with us Russians, have already overpowered the ancient family among the Ingush and are gradually beginning to obscure the ancient “family” unity. A hidden and unceasing struggle with it is waged by life itself, but on some of the most solemn occasions, the Ingush still pays tribute to the old custom and, not without benefit, renews ancient family ties.

Let's take a closer look at how these connections are now manifesting themselves. Here the Ingush had a son. For the Ingush, this is a solemn occasion, especially if the first-born was born. The girl is happy here, in general, much less. Immediately, the children run around all the family relatives of their father and mother living in this village, and receive sweets and other gifts as a reward for the good news. Women relatives with gifts - a ram or a chicken, donuts, sweets and a shirt for a newborn - come to congratulate their parents. On the third or fourth day, mother's relatives come with a cradle, in which the newborn is solemnly placed for the first time. Finally, on the tenth or twelfth day, when the woman in labor finally gets up and starts work, the father slaughters a ram and arranges a solemn feast for all his relatives.

The upbringing of children among the Ingush, especially in the mountains, where more of the old customs have been preserved, is distinguished by complete freedom and the absence of corporal punishment. One inhabitant of the plane, temporarily living in the mountains, complained that the locals don't know how to punish children at all. Children from the age of four climb wherever they want, fall from state-owned stairs and balconies, and, most surprising of all, do not break. But the main thing that revolted this Ingush, affected by city life, was the fact that children scream as much as they like, and adults do not even think of punishing them!

Until adulthood, children are more in the care of women, but again, in the mountains, one can observe rather gentle and patient fathers, which somehow does not fit with our idea of ​​\u200b\u200bthe wild and harsh mountaineers.

A boy is considered an adult from the age of 14-15 when he first picks up a weapon, he begins to walk around with a rifle and a dagger. However, this age varies depending on the degree of development of the young man himself. In the old days, the coming of age day of a young man coped with solemnity, and the uncle on the maternal side gave his nephew weapons and a horse with a saddle as a sign of his full combat capability. Now, from this custom, it seems, young people have only a playful habit of stealing horses from their uncles (on the mother's side).

There is a special rite by which two young people who have become especially close friends can intermarry with each other for life, become "brothers" or "named brothers". For this, the honorary old people of the family to which one of the young people belongs go to the house of his friend. They lead a bull or a ram behind them for a solemn treat. Arriving at the intended house, the old people turn to their father and the honorary relatives of the other side who have gathered there with such speeches as follows: “We want to become friends with you, if you agree to this. Our young man, both paternal and maternal, is of good origin. Yours is also from a good family... If they fraternize, then the whole Ingushetia will benefit from it.”

“We agree,” the old people of a different surname answer. Having received consent, those who came immediately cut the bull, and the hostess of the house begins to prepare a treat. When everything is ready, in the room where the old people of both families have gathered, they serve a glass of milk and boiled brisket, head and fat tail on a dish, - honorary parts of slaughtered animals. Both young people are brought in: before that, they are usually together with the youth in another room. The eldest in years takes a glass, lowers a gold or silver coin into it and tells his friends about the significance of the named brotherhood: “The named brothers are closer than any other relatives, even closer than half-brothers.

In the event of the murder of one of them, the other is obliged to avenge his blood, as sibling... ". Then both young men alternately drink milk from a glass and become, as it were, brothers for life. The coin dropped into the glass is kept by one of them. Since that time, they are called in Ingush "friends who have taken an oath" ("duu bea duottagy"), and in Russian it is usually translated "sworn brothers". The rite ends with a plentiful treat for old people and young people, each in a separate room. The youth arranges dances. Girls also take part in the celebration, and here the young men have the opportunity to look out for a bride to their hearts.

Boys usually get married at the age of 20. According to legend, in the old days this happened even later: in the words of one old man, “ got married when the beard mixed with the mustache».

Choosing a bride for an Ingush is not as simple or easy as it seems at first glance. Here, for the first time, we clearly see what great importance his numerous relatives have for him. The custom set strict restrictions, which, through the power of parents and elderly relatives, destroyed the happiness of more than one pair of Ingush lovers. Ancient Adat does not allow the Ingush to marry all his relatives. Therefore, if this prohibition is strictly observed, the Ingush cannot marry, firstly, all his "family" sisters, i.e. on all women from the surnames of the father and mother, as well as from the surnames of the father's grandmother and mother's grandmother.

In addition, one cannot marry cousins ​​and second cousins ​​descended from the relatives of a grandmother or great-grandmother (along the female lines in the first generation), i.e. on “shuchi” and “mokhchi”, as the Ingush say, and on family nieces and their descendants up to three generations inclusive, although they all have other people's surnames. As you can see, the Ingush have something to think about before choosing someone. The custom here is much stricter than the Muslim Sharia law, according to which you can marry cousins. But life in the face younger generation The Ingush are already waging a stubborn struggle against these remnants of a once strong tribal way of life. Little by little, the circle of relatives forbidden to love is becoming narrower and narrower. The bans on the surnames of paternal grandmother and maternal grandmother are gradually being lifted. Other prohibitions are crumbling, despite the grumbling and opposition of the old people. IN last years before the war, there was already a marriage of one Ingush with his “joking” (i.e., marriage cousins and sisters from two sisters), although this incident caused a lot of talk and criticism throughout Ingush from strict guardians of customs.

But even within the limits of permitted surnames, the father and relatives of the groom will carefully discuss whether this or that bride is a couple for the groom, is her name strong and honorable enough to make it worth being related to her, etc., etc. Here, as in many other cases of life, the older generation of the Ingush still likes to talk about the advantages and disadvantages of a particular kind, calculate the antiquity of its origin and take all this into account when choosing a bride .

The wedding of the Ingush, like that of other highlanders, is a rather beautiful and peculiar spectacle. It starts with marriage. In the presence of the groom’s father, respected and known for their “valour” relatives woo: “We have known and loved you for a long time, we respect your family,” they say to the father of the bride: “ and we want to be related to you. We have a groom - you have a bride ... ". If he considers their name not famous enough and the party unsuitable for himself, he answers evasively that my daughter is supposedly sick, and her face is unsightly, crooked, and so on. But the matchmakers do not give up: “not for the sake of the face, they say, we are wooing, but out of respect for you and your family name, we want to intermarry with you for the benefit of the entire Ingush people.”

Matchmaking is repeated 2-3 times. Every time the matchmakers bring sheep with them to treat the bride's relatives, and only on the third time the bride's father, who has already had time to consult with his relatives, gives the final answer. Even if marriage is undesirable for him, he almost never flatly refuses matchmakers. But his attitude to matchmaking is manifested in the conditions that he sets for the groom. He or breaks the impossible "kalym" or sets a condition to be taken and brought to him as a prisoner of some prominent Ingush, and so on. Matchmakers do not give even the appearance that they consider kalym to be impossible. Now they send home for a ram, slaughter it, and the treat begins - the “betrothal” takes place, as the Ingush will tell you in Russian.

Here the term of the wedding itself is set, usually 2-3 months, but sometimes 1-2 years, depending on the size of the kalym or the difficulty of other conditions for issuing the bride. Only after returning home, the groom’s relatives begin to really consult and decide whether they can bring such a “kalym” or capture the specified person, etc. If the issue is resolved positively, the entire “surname” and others the groom's relatives take an active part in the preparation of the wedding. Together they help the groom to collect the necessary bride price, arrange the kidnapping of the captive, etc. In case of need, young people go with the groom even to robbery.

All the time before the wedding and after it, the groom and his other relatives try to provide all kinds of services and attention to the bride's name. One Ingush from the surname N-outs - who received quite Russian education, told me how on the train he accidentally met one young man from another surname, which he did not know before. The young man showed extraordinary courtesy and courtesy: ran to the buffet for tea and pies, treated, served overcoat etc. Our narrator was touched by this and kept repeating to himself: "What a fine young man!" Imagine (if you can take the place of the Ingush even for a minute) his disappointment when he later found out that this obliging young man was at that time the groom of one of the N-ths, who had not yet received a final answer from the bride's parents.

“It’s a pity that I didn’t know this then,” the narrator recalled with contrition: “otherwise I would have given him the heat.” True, the bride in this case was only the “family” sister of the narrator and was not in the closest relationship with him, but in this case, the attention from the groom had its own meaning, and the slightest misunderstanding with the "family" brother of the bride could affect the outcome of the matchmaking if the bride's parents had to listen to the opinion of their offended "family" brother.

Meanwhile, the groom goes to visit his father-in-law and modestly stands in his house somewhere near the entrance, usually silently, only occasionally answering questions: the groom is not supposed to sit or take free part in the conversation in the presence of the future father-in-law out of "respect" . The groom does not see the bride until the very wedding, but according to the old custom, it is generally impossible for him to see his mother-in-law throughout his life. Therefore, it is not uncommon to meet an Ingush now, who saw his mother-in-law for the first time only 10-15 years after his marriage.

All this time, the bride's father, especially if he has set impracticable conditions for the groom, takes the most decisive measures to protect his daughter, tries to let her out of the house only under supervision, or even locks her in the room completely if he notices that the groom enjoys sympathy on her part. . Otherwise, sometime in the evening, the bride will go for water, and somewhere behind the bush the groom is already waiting with a couple of fellow relatives - grab her on a horse and that was it. He will hide somewhere in the house of an influential, well-known person throughout Ingush - it is not customary for the groom to be denied hospitality and patronage in such cases- rape the bride if he stole her against her will, and, as for stone wall, behind his master will negotiate a reconciliation with his father-in-law.

And the one who has nothing to do, will have to agree to marriage, and to the usual “kalym” - you can’t return the lost. You can be told many anecdotes outlining these relationships. Here is one of them: one Ingush, distinguished special courage, was imprisoned in Vladikavkaz; he managed to escape. Hiding in the villages with relatives, he fell in love with an Ingush girl, a girl who received a secondary education and served as a teacher, who reciprocated his love, and wooed her. The old man - her father, known for his stinginess, broke the impossible "kalym" and locked his daughter in four walls. Our fellow gathered his young relatives and went to get "kalym".

They managed to steal a whole herd of horses at night, which would be enough to pay the “kalym”. But at the very last minute the groom was wounded by a bullet in the stomach. Without a sound, he bent down on the horse's mane, tore off a piece of Circassian coat with his teeth, plugged the wound with it so that blood would not flow, hugged the horse's neck and ordered his comrades to go home, vigilantly watching the horses they had won. When the horsemen, together with the desired "kalym", reached the village, already dead they removed the bridegroom from the saddle. This case was hotly discussed by my acquaintances, young Ingush, and none of them were on the father's side, who with his stinginess ruined both the happiness of his daughter and the “real” person.

But let our wedding go on as usual. Having collected and prepared, often with the active support of the whole family, "kalym", i.e. bride price, the groom's father sends him with one of the relatives to the father of the bride, and the day of the wedding itself is appointed. "Kalym" usually goes to the cost of purchasing and preparing a dowry, consisting of wearable and bed linen, a dress, a mirror and a copper basin, a jug for carrying water and a large basin for cleansing ablutions. The wedding happens more often on Thursday or Monday afternoon.

On the eve of the wedding, the “family” relatives of the groom go together to the forest and sometimes bring him up to 20 carts of firewood. This is done without any requests on his part and serves as one of the clearest expressions of family closeness and the help of his namesakes. On the day the bride is taken away, the groom's relatives, led by his father, are preparing to go after her; food for the feast is prepared in the house, rams are slaughtered, mash is boiled, donuts are made ... At the same time, the bull and rams are sent to the bride's parents for the upcoming treat there. Finally, the train moves off. They are going led by the groom's father, all male relatives(with the exception of some of the groom's peers who stay with him) and several girls. The groom himself does not take part in this most important point weddings. Both he and the bride leave the parental home 2-3 days before: the groom to his closest relative-comrade, the bride to her relative-girlfriend. The groom tries with all his behavior to show that the wedding does not interest him much.

When the train for the bride, partly on horseback, partly in carriages, arrives at the father-in-law’s house, the guests are solemnly greeted in the yard: the father-in-law is the men, and the girls who have gathered, the bride’s relatives, are the girls who have arrived, and both are received and treated in separate rooms. Then, young people have fun to the sounds of "pandyr" or "chongir". In the old days, the girls sang songs here. They stood in two lines - the bride's side against the groom's side - and, exchanging comic chants, ridiculed the opposite side. Here is a sample of such songs:

Groom's side:
And don't say that
And don't say that
Do not speak like stones rolling in water.
We will speak, separating words like chain mail rings.
One wave of the whip to a rather good horse,
One word for a pretty smart person.
At good fellow one concern: to inflame the bridled horse over the flinty steep;
His father has another concern: to lie, tossing and turning from side to side ...

Bride's side:
What is our fiance?
His head is like a plow drawbar,
He has eyes like a werecat running on witchcraft
His mustache is like broom branches smeared in litter,
His belly is like that of a drunken chatterbox,
What are the groom's legs?
Like pumpkins covered with autumn frost.

Groom's side:
You inspire the army, well done, waving the banner in the meadow,
You inspire the army, well done, riding forward,
If you take it, take the fortress-Kizlyar,
If you don’t take it, don’t ruin the father’s sons for nothing.

Finally, the fun ends. It is necessary to catch up with the bride to the groom's house before dark. Having paid a ransom to the women guarding the door, the bride, covered with a veil, leads under right hand to the yard from her refuge in the house of a friend, a relative of the groom - according to custom, the one whose father and mother are alive; she says goodbye to her friends, and the train moves off. The bride is accompanied by female relatives of the groom. Having approached the purpose of the trip, the entire train goes around the block in which the father-in-law's house is located.

At the entrance to her new dwelling, the bride must step over the broom placed on the "mat" on the threshold, although it is generally not customary for the Ingush to step over the broom. They immediately give her honey in one spoon and oil in another, saying: “ be soft like butter and sweet like honey". Then the bride is seated behind a curtain, where, in the company of several girls, she remains all the time while the wedding is being celebrated: 2-3 days. In order for the young woman to be fertile, a child, usually a boy, is placed on her knees; the bride caresses the baby and gives it back to the mother, giving her money. On the same day, the mullah performs a simple Muslim wedding ceremony in the absence of the groom, limiting himself to a questioning of the parents.

By the end of the third day, the girls lead the bride into the room of the groom, who is still not at home. The comrade with whom the groom is visiting cuts the ram, roasts the mutton kidneys, and takes them to the room where the bride is waiting. To the sound of gunshots, accompanied by young people, the groom goes to the house of his parents and, together with the bride, eats the prepared treat. Curious people are crowding in the windows and doors, and the groom’s friend, who, in general, assumes the role of a young couple's patron, it is worth a lot of work to drive away uninvited spectators. After a little watch on the street, he finally retires home, and the young are left alone ... In the morning, the young husband hides from home again and spends another two or three weeks with his friend.

The solemn party of the wedding is over. The relatives who took part in it finally disperse to their homes and give money as a farewell to the father of the groom, as much as they can. Now a young woman with an open face enters her husband's family circle and goes back to normal household chores. In two weeks she sets off for the first time on the water. She is accompanied by female relatives and children. When she draws water, a new needle and an egg are thrown into the well or spring - “for the mother of water and nature”, and at that time the women say: “Send us happy life and other wishes. Returning home and having a festive dinner, the young woman becomes an ordinary member of her new family.

However, in the relationship of the daughter-in-law to the closest relatives of her husband and even to all his namesakes, some prohibitions and restrictions, which are ridiculous in our opinion, remain for life. As usual, married woman should not name relatives of the same name of her husband especially his father, mother and brothers. By this she shows her "respect" for them. The wife either alters the name of such a relative, for example, "Kus-hadzhi" instead of "Musa-hadzhi", or calls allegorically - "younger" ( younger brother husband), “ours” (a close relative of the husband), “father”, “mother” (father-in-law and mother-in-law), etc., for their part, and the husband in front of his parents and older brothers is ashamed to talk to his wife, but in relation to to all his wife's relatives, to her "surname", until the end of his life he retains a well-known, at least ostentatious helpfulness and respect. With his mother-in-law, the old custom does not allow him to see each other all his life.

Having become a full-fledged couple in the number of family "family" relatives, a young couple is usually included in the number of individual farms of their native aul. The Ingush, in contrast to some other agricultural peoples, do not like to live in large unallocated families. A young couple with the support of their closest relatives, and sometimes the entire "surname" trying to build a separate house as soon as possible, get a separate land plot and start your own farm. Each such individual family has on the plane, on average, no more than 5-6 people. But the custom, reminiscent of those times when all the wealth of the Ingush was still based on cattle breeding, exhibits two indispensable features that a separate economy must satisfy.

This is, as the Ingush put it, "a separate fire" and "a separate cattle." "Separate fire" here denotes a separate domestic hearth, i.e., separate dwelling, separate house. However, a separately built house is still not enough, and the Ingush judges can now, according to the old custom, turn their main focus on the way livestock is owned, for example, two siblings. If the livestock is divided among them, their farms; recognized as separate, if not, both brothers, although living in different houses, are considered unallocated and, according to custom, are jointly responsible for any harm caused by one of them. And this is despite the fact that now on the plane it is not cattle breeding, but mainly agriculture that feeds the Ingush.

It should be noted that the Ingush settled in auls, especially in the old days, in separate tribal quarters (in Ingush “hens”), trying to build each one together with his family (“last name”). The names of many of today's flat auls come from the family nickname of the kind that first settled in this place and laid the foundation for the village. And still in many villages such founding families living in separate quarters constitute a significant part of the population. So, in the village of Pliev there are 100 households, the “sons of Plius” or Plievs, in the village of Bazorkino there are 30 households of the Bazorkins, etc. But present life already gives fewer reasons for such a cohesion of individual surnames. Now she gradually scatters representatives of the same genus over different auls on the plane.

And, you see, now need, then enmity, often with their own relatives, throws individual courtyards of Ingush families into different villages, and vice versa, mixes representatives of many (often up to a dozen) “surnames” in one village; together with this tribal striping will gradually forget and disappear and family ties. However, not only the dispersal of births in different auls contributes to this, there are deeper reasons that make the Ingush still, though barely noticeable, but still undoubtedly break with their "family" ties. Most often this is manifested in a change in the family nickname.

If you put yourself for a moment in the place of some Ingush who bears one of the usual Muslim names, for example, Mohammed or Alkhast, then you will immediately understand, reader, how inconvenient it is for an Ingush to bear one common family surname in the conditions of present life. In the numerous family of some Malsagovs, Plievs and others Mohammeds, Alkhasts and so on. there are dozens, if not hundreds, like Ivans in our villages. Ingush do not call each other by patronymic. Therefore, if a residence permit, a letter or a cash receipt are marked with the name of Mohammed Malsagov, many misunderstandings and inconveniences can occur that will completely poison the life of poor Mohammed. Especially if he, as an enterprising person, does not limit himself to agriculture, and will begin to conduct monetary and commercial affairs in the city, will use the post office, bank, railway.

In all these cases, he will try to call himself a new surname after the name of his father, and in documents, and after that in everyday life, this new family nickname is quickly strengthened behind him, distinguishing him and his offspring from all "namesakes". So new family nicknames were born and will be born among the planar Ingush Mamatiev, Martazanov and many others, derived from the names of Mamatia, Martazan and others, i.e. on behalf of the father of the one who first began to be called this surname. Of course, families who invented new surname, still remember to which ancient tribal "surname" they belong, and are also considered "sisters-brothers" included in this genus. But the newly created family nickname is only the first step towards the final disintegration of the ancient family and the separation of separate families from it with family “torch” nicknames, like our Russians.

It must be admitted that the current life gives the Ingush many reasons for such a disintegration. Within the same genus, each family runs its own household separately. Therefore, it is natural that some families get richer, others get poorer. One and the same clan is gradually stratified into families of different incomes, and no matter how friendly and united it may be on separate solemn occasions of life, - this cannot prevent the growth of inequality and discontent between individual families. And so we can often observe how latent discontent, most often arising from the relationship of the impoverished or getting richer canopy to the rest of the "middle peasants", gives rise to open clashes, quarrels and misunderstandings.

Having quarreled with their relatives, such a family deliberately tries to change its surname and break its old tribal ties. So, as a result of enmity, the Mamatiev family separated from the Leimoev family, whose family nickname was given by Galmi, the father of a well-known Ingush cooperator, after the name of his father Mamatia. This was done with the intention of emphasizing the complete discord with their relatives, the Leimoevs.

The growing families of small merchants, usurers, etc., who are still few in number in Ingush, have no less reasons to break tribal unity. the kinship of namesakes, whom they, having roughed up in the city, consider rude savages. Especially kinship ties become a burden to such a merchant if they force him to fork out and, according to custom, provide financial assistance to some poor relative of the same name. One such petty shopkeeper sincerely complained to me that right now he had to host his relatives of the same name, whom he considered real thieves.

He has to not only hide his indignation, but also feed a whole horde of uninvited guests in his house, take care of them in every possible way, pretend to be a friendly host until the relatives and mediator-judges who have gathered in his house sort out one "thieves' a case that could last a whole week. He complained about the large expenses that he had to make for a treat, for the uncouthness and rudeness of guests, but most of all, that he, an honest shopkeeper, accustomed more than anything in the world to respect private property, should calmly watch how thieves gathered in his house and solve their thieves' affairs, and not only watch, but also serve them. This case is so characteristic that I will take the opportunity to tell you about it.

A company of young people, relatives of the narrator, stole a herd of sheep somewhere and resold them to one Ingush, having received the agreed money for this. After some time, the sheep were identified by the owner and taken from the buyer. The buyer began to demand back the money paid for the sheep. To resolve this delicate issue, whether those who stole the sheep are obliged to return the money to the buyer or not, both parties agreed, according to the Ingush custom, to refer the case to mediator judges which all the time of the proceedings should be on the bread of both parties and their relatives. How this case ended, I do not know, but its solution according to Ingush customs is not at all as simple as it would seem to you and me, reader. Ingush homegrown justice for Lately gets such a bias that the aggrieved buyer probably won't get their money back. However, we will talk about the Ingush mediation court and its decisions in the future.

So, the interests of individual families more and more often run counter to the unity of the clan-surname. They are gradually tearing it apart from the inside, and the time is approaching when only legends and stories will remain from the tribal life in Ingush.

Death and funeral is the last important event on life path Ingush, when ancient family ties are once again manifested with special force. With the news of death immediately sent to all villages where there are namesakes of the deceased, messenger riders. Not informing a relative about the death means inflicting a blood offense on him. Having received such a notice, a male relative hurries on horseback to the funeral. Fellow villagers, relatives of the deceased, go together to the forest and bring several cartloads of firewood to his house to prepare a memorial treat. The deceased is buried without a coffin in a shroud according to the usual Muslim rite.

Large surnames often have separate family cemeteries near the auls of planar Ingush, which they jointly dig in ditches and keep in order. In the family cemetery, only representatives of one kind are buried. For small families, there is a common cemetery - where every Ingush - a resident of the village can be buried. After the body of the deceased is buried, a funeral feast is arranged, in which all invited relatives participate. At the end of the memorial relatives collect money for the benefit of the family of the deceased; this money is often enough to cover the cost of the funeral.

This is how the life of the Ingush passes, all still in the power of family memories. Starting from the cradle, during independent living in the village, in the family quarter of numerous brothers of the same name, and to the grave in the family cemetery, the Ingush still remembers those times when he lived not by a separate family and a separate household, but was a member of one large farm-genus. However, if you, the reader, want to know more closely what this ancient Ingush life was like and what its power is most strongly felt now, you should get acquainted with the custom of blood feud.

Today about various names very, very much has been written, books and articles talk about the history of names and their meaning, but for some reason they say much less about the meaning of the surname and about the surnames themselves in our time. But it is they who can actually say much more, and each such surname has its own unique origin and amazing roots that can tell you a lot.

Modern surnames have a complex structuring, some of them come from the name of a distant well-known ancestor or master, others talk about the craft that your ancestors were engaged in, these include, for example, such generic names as Kuznetsov, Koval, Plotnikov and many others.

There are in Russian surnames and a reflection of more amazing traditions, this is the creation of a genus name in honor of certain birds, and not even animals or fish, but birds. But why we preferred birds in particular remains a mystery, and there are no less bird family surnames such as Vorobyov, Ptah or Sokolov than others. This may have been due to religious traditions and various pagan beliefs, which are based on the veneration of various birds.

What is a full name, something about dedychestvo

The surname is in any case a generic name that bears a common important information and talks about the origin certain person and about his ancestors, where they come from, what they did, and who they worshiped and prayed to. A very important part is both the name of the person and his patronymic, although earlier there was also grandfathering, that is, along with the name of the person and his patronymic, the name of his grandfather was also given. In addition, in a number of countries generic common name could consist of 10 names, although today only three main generic names have survived, such as the surname, name and patronymic of a person.

Since ancient times, such a generic name was a community and spoke of the family of the owners and their slaves, that is, the serfs had, in addition to their name, also the sign of their owners, so that it was easy to find out who they belong to and who owns them now.

Such traditions were preserved not only in Europe, but also in Russia, and even until the 19th century, the serf received the main family name of the master. And only by the beginning of the 19th century among ordinary people and peasants, the surname became the main and official; it became a family name and was added to a personal name and patronymic. The surname itself later began to receive a number of changes in the form of adding prefixes, a suffix and a common unique ending. Such a name often coincides with a common nickname that distant ancestors received, this nickname is unique and has a specific lexical meaning.

The common prefix and root speaks of ownership this person, and the ending, as in our days, testifies to the gender of a person. There are such endings mainly in the Russian and Latvian languages, and in other European countries, the male generic name and the female one are practically the same. In addition, in a number of European countries, the form of the surname speaks not only about the gender of the person, but also about whether this man is married or this woman is not married. Also, the middle name of a person in a number of countries is formed for women and men in different ways, that is, by such a middle name you can find out from which country your main ancestors and relatives are from.

When did the concept of surname appear?

The very concept of a surname actually appeared in Europe quite late, which is associated with a change in economic and state ties. This part of the generic name began to appear only in the 9th-10th centuries, for the first time such a name appeared in Italy, and then in France and England, and in a number of other countries the formation of a person's surname began only by the 12th-17th centuries.

At first, surnames became obligatory in famous well-known families, among statesmen, and later among the nobles and then only among the servants and peasants. The situation in Russia was more backward in this direction, only eminent boyars and princes, as well as some merchants, had the main surname. And for the rest, these were rather nicknames, which only years later, formed into a strict unique last name. For example, the nickname Rooster, then became Petukhov, the nickname Merchant or Merchant then became Merchants, and so on.

Such nicknames existed in our country until the 14th century, and then they became obligatory and clearer only from the 16th century, at first it was only among boyars and princes, and later among nobles, noble merchants and other eminent people. Peasants, on the other hand, received a personal surname only from the 18th century, although some peasants had such unique names even in the 16th century and earlier, but these were only isolated rare cases.

Schemes for the formation of a generic name

There are a lot of schemes for the formation of a surname, and only in Russia there are a fairly large number of them, as well as Chinese, Korean, German, Azerbaijani, Jewish and many other surnames are built according to their unique laws and traditions. Although in many neighboring states these laws of formation often coincide, for example, in Russia the general scheme of construction is almost the same as the East European scheme, and the Chinese one does not differ much from some neighboring states.

Also, the countries of the Islamic world have common laws, both in the construction of names and patronymics, this, of course, complicates the common cause, although on the other hand it helps to find the origins and family ties specific person. Today, in addition to standard names and surnames, we have a name by religion, a monastic name, a religious middle name, a nickname, a pseudonym and pet name. If it belongs to a famous famous person, then it can be passed on to descendants by inheritance as the main or as an additional.

The nominal formula for each country and for each era can be very different, however, for each specific country the formula is also different for a number of reasons prevailing in the state.

What is a patronymic, about an additional name-nickname

special hallmark, which is considered common national trait, is a patronymic, which all Russian tribes and nationalities have, but in Europe only Belarusians, Ukrainians, Greeks, Bulgarians and Icelanders have such a patronymic. Another interesting fact characteristic of the Slavs is the receipt of an additional name-nickname at a certain age, as well as in some cases a second religious name. And exactly christian names and nicknames became the basis for the formation of the surnames of peasants after the abolition of serfdom in 1861.

Although such a process of formation ended only around 1930, and before that, many did not even know and did not have their personal surname. Today, in Russia, the surname is traditionally inherited only by male line, such a generic name has the following main defined endings, such as ov, ev, in, yn, tsky, sky, oh, their, yh. There are other endings, but they speak of European origin, for example, this is a surname with a zero ending, such as Falcon, Sparrow, Beaver, Bear and similar nicknames.

In addition to nicknames, since the revolution, another family tradition has appeared, which owes its origin not to famous common ancestors, but to a unique world event, this interesting point in history, although not everyone takes it seriously and people who have received such a new name-nickname often today change it to another. And the full generic name, that is, the full name, is used in modern official documents, while the rest of the additional names and nicknames, which were previously no less important than the main ones, are no longer considered official.

Thus, The name of a person speaks very, very much, therefore, knowledge about this phenomenon is also important as a genealogical book, a family tree, a family coat of arms and a general family tree.

Other interesting materials:
- Moving to Mars strengthens family ties
- A little about the origin of our surname and family coat of arms

What does the surname mean in general?
Here we present well-known definitions according to two interpretations of this concept.

Option one. Last name is "Clan name".

An inherited family name added to a personal name and passed from father to children. (Dictionary foreign words) ; Genus, tribe, generation, tribe, blood, ancestors and offspring. Nickname, name, generic name. (Dictionary Dahl).

Surname (lat. familia - family) - a hereditary generic name, indicating that a person belongs to one genus, leading from a common ancestor, or in a narrower sense - to one family. Surnames were widely used in Ancient Rome, especially among the nobility. According to the research of V. A. Nikonov, surnames arose late; measured on a historical scale, apparently, in northern Italy in the X-XI centuries, the most economically developed regions of Europe.

From Lombardy through Piedmont, the surname "came" to neighboring Provence (southeast of France), in 1066 the Normans, having conquered England, transferred it from Normandy (north of France) there. In Europe, in the Middle Ages, they were practically not used; they began to revive from the 15th century, primarily among the upper classes. At the turn of the XV-XVI centuries. Surnames reached Denmark. In 1526, the king ordered all nobles to acquire surnames. From Denmark and Germany, the surnames passed to the Swedes. In Russia, surnames were introduced by law in the 16th century, first for princes and boyars, then for nobles and eminent merchants. Among the peasantry, surnames began to be used only after the abolition of serfdom. At the same time, quite often the peasants were recorded under the name of their former owners.

FAMILY GENUS - A kindred community that has a founder - a person who gave his family his own nickname as a surname. All namesakes are related to each other. Each family clan is a branch of an older clan clan.

Option two. Surname - a set of the same genera.

As with the NAMES of people, there are namesakes among the births. There are common generic names, for example Ivanovs, Petrovs, Smirnovs. Each such The surname unites several family genera.

HOWEVER, MOST OF THE 15,000 RUSSIAN SURNAMES ARE UNIQUE AND BELONG TO NO MORE THAN ONE GENUS.

Russian non-noble surnames have short story. Our ancestors, especially peasants, did not have fixed surnames. In the census books, a person was determined by his first name and patronymic, sometimes a yard nickname was indicated, which was not inherited. The total "surname" occurred only in the 19th century, at the same time, Russian clans are documented from the 17th century.

In fact, Russian family clans are just named branches of more ancient clans. (I took everything stated in this part of the section from serious sources without changing anything).

At the end of this section of the page, I would like to give an interesting thought on the topic of family genera, kinship, etc., coming from young researchers. I found this note in 2004 on the page http://news.battery.ru/theme/science/?news...64&from_m=smail . So, read the revelation of the century:

"Krasnoyarsk school pedigree society after studying family trees came to the conclusion that all the inhabitants of the planet are related to each other by 14 cousins. All research has led to the fact that by tracking the pedigree of any person, you can find a relationship with another person, the degree of remoteness of which is a maximum of 14 genera. ..... and further: "It turned out that almost every student is a descendant of a famous historical personality. One is closer to Leo Tolstoy, the other is closer to Alexander Pushkin, the third has roots in the family of Roman emperors,” said Margarita Karnaukhova. Chairman of the Regional Historical and Genealogical Society Sergey Mesyats, who has been studying genealogy for more than 10 years, noted that schoolchildren's research has a full-fledged scientific justification and is "not only interesting, but practically important."

Like this!!! So, maybe there is no need for us to clarify something at all about our family and about our ancestors - all the same, one of us will “come” to the Roman emperor, the other to Pharaoh Tutankhamun. Choose!

Such a scientific conclusion did not convince me of the truth of what was stated and did not diminish my interest in my ancestors and in everything that was connected with them. Probably, I didn’t convince because by that time I had already managed to see something related to the history of mankind: as a schoolboy in my homeland in Primorye, I participated in the excavations of the medieval settlement of the Jurchens, a state that once conquered China and later plundered by the Tatar-Mongols ; visited the obelisk installed in Kabul at the place where, according to legend, the war horse of Alexander the Great was buried; climbed Mount Emei in the Sichuan province of China in the foothills of the Himalayas, where the Buddha was supposedly born; bathed in a hot spring in the city of the Romans, built by them in the 1st century on the territory of modern Turkey; looked at the bends of the Danube from the height of the monastery in Vyshgorod - the old capital of the Hungarians, who had wandered for hundreds of years from the Urals to Transcarpathia; shuddered from what he saw and learned in the "Museum of War" in Saigon in Vietnam, etc. and so on. These observations and impressions convinced me more that “one must search and everything will be found!” than the “scientific conclusions” of young scientists from genealogy and others like them.

Fortunately, most people on the planet do not believe that all people on Earth are relatives, in any case, this has not been proven in the last 15 generations. That is why, probably, the science of onomastics was created by the labors of many researchers of the origin and spread of the surname. What is onomastics? Does it stand alone or is it part of some kind of science?

ONOMASTICS - the science of proper names, consisting of two parts - anthroponymy (names, surnames, nicknames of people) and place names (geographical names). …..Formally, it is believed that onomastics is a branch of linguistics, and in fact, the main problems in it are of a linguistic nature. In addition, onomastics is at the junction of two more humanitarian disciplines:

• Stories, since the names and surnames were assigned to representatives different peoples living in different historical time in different places on the planet. Over time, in connection with migration, wars, regroupings of nations, the names and surnames also changed.
• Epistemology- a branch of philosophy that studies the methodology of the search for scientific truth.

You can cite a fairly large number of books on onomastics, not counting the dictionaries of surnames, but for our study, a few that affect surnames are enough. Slavic peoples and some European ones. Of particular note are works on onomastics. Jewish surnames, which we will also need to explore, probably since we are invading territories in which, along with Russian, Ukrainian, Belarusian surnames common in in large numbers and Jewish. On the "Bookshelf" of our site there are several articles by famous scientists in the field of onomastics, whose works we will use to study the place and time of origin of our surname "Tsuprik".

But - the study of the origin of the surname is only part of our big task!

Maybe no less but more important part - building your family tree from the living carriers of our family back centuries! After all, this is perhaps a more reliable way of knowing not only the time and place of the appearance of our surname, but also its meaning! And this is the science of genealogy.

GENEALOGY, or genealogy (other Greek γενεαλογία - genealogy, from γενεά (genea) - "family" and λόγος (logos) - "word, knowledge") - a systematic collection of information about the origin, succession and relationship of surnames and genera; in a broader sense, the science of family ties in general [Wikipedia].

Genealogy is an auxiliary historical discipline (applied historical discipline) and deals with the study of family relationships of people, the history of childbirth, the origin individuals, establishing family ties, drawing up generational paintings and genealogical trees. Genealogy is linked to heraldry, diplomacy and many other historical disciplines. Below are the most common variants of the image of the "family tree" of the surname (family), but there are many differences in the options! We also have our options.

Below in the figure, taken, as well as the previous ones, from the site on genealogy, you can clearly see how this relative is distributed “around the person”. In the center is the person for whom the genealogy is being compiled, then the circle is divided in half, in one half of the paternal ancestors, in the other - on the maternal side. Such an image of the genealogy is called a circular (circular) table. Round tables are only ascending, they were used in English and French genealogy.

Some constructions of genealogies of separate branches of the genus Tsuprikov you can look at our website on the page "Genealogy". We are waiting and hoping that you will be able to build a genealogy of your branch of the family, we are even sure that your branch will definitely find that place on the common family tree Tsuprikov where it originally grew from - we just haven't found out about it yet.

Friends, remember that Genealogy - this is not a hobby, this is a common sense of history, and origin of the surname- this is part of our past, this is the history of the surname, and, therefore, the history of our ancestors, the history of our family. And we believe that getting in touch with the history and origin of a surname is taking a step towards knowing one's family, to preserving the genealogy of one's family. Therefore, our site is for those who have ancestors, and it is not at all necessary that they be the Tsupriks!