What is a surname and when did it appear, the formula for forming a generic name. Family name

Pickpocket Alexander (Alexey) Sergeevich (Semenovich) Lukyanov (Orsky) was caught right at the scene of the crime - at the bus station of the regional center of Rudnya, where he pulled out a wallet with five rubles from an old woman getting on the bus in front of him. Actually, beloved by operas the word “took” was hardly suitable for this case: Lukyanov, putting his hand into his grandmother’s tarpaulin bag and pulling out an old wallet, worn to holes, pointedly opened it and began to count the money. It was then that the granny turned on the voice siren, uttering, as expected, in a thunderous voice: “Rant! They're robbing us!

Lukyanov - a small, nimble man, about forty years old in appearance, with a rat's muzzle and criminal 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 arrived in time, and to the approving hubbub of citizens, together with the victim, he was solemnly escorted to the police department located about fifty meters away.

Here he told the investigator that just a couple of days ago he “stepped back” from the colony, where he was serving his fifth sentence. The passport was returned upon release. There is no money for the train to Vologda, where my mother lives. Nobody hires anyone, and there is no specialty. However, I don’t want to work either. He’s lost the habit of will, no one is waiting for him here. And there, in the zone, everything is familiar to him, everyone knows and respects him. There you will be fed on time, fed to your fill and put to bed in a clean bed. And here - whoever doesn’t work doesn’t eat! That is why he committed this crime and asks only one thing: to quickly complete the investigation and send the case to court.

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

Having carried out the initial investigative actions and filed charges, the investigator transferred the arrested person to a pre-trial detention center. And he sent requests to him: for a criminal record certificate, characteristics, presence of mental illness...

Characteristics from ITU came instantly. Lukyanov did not suffer from any mental disorders. A certificate from the GNIITSII of the Ministry of Internal Affairs of the USSR reported on all five convictions of Alexander Sergeevich Lukyanov, aka Alexey Semenovich Orsky. Less than a month had passed before the criminal case was sent to court with an indictment signed by the investigator and approved by the district prosecutor.

When announcing to the accused that the preliminary investigation had ended and he was familiarized with the case materials, Lukyanov suddenly jumped up and, straining himself, tore the rather meager little business in half. At the same time, he screamed that the investigator had not established his family surname, and he was tired of “wandering” for someone. The investigator did not allow him to finish what he started, giving him a slap on the head and taking away the case materials.

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

It must be said that according to the canons established back in tsarist times, criminal cases were sent to court with a list on the cover and in the indictment of all the surnames, first names, patronymics and nicknames of the person involved, and it was not necessary to establish which of these surnames was the family name. 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 Lukyanov’s case to the court, a Resolution of the Plenum of the Supreme Court of the USSR was issued, stating that it is necessary to bring a person who committed a crime to criminal responsibility only under his family name. Thus, hundreds, or even thousands of criminal cases across the country were immediately returned by the courts for additional investigation with the same type of formulation: to establish the family name of the defendant.

The investigative machine began to work again: requests, demands, and individual orders from the investigator flew in all directions. 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, from which she identified her son Alexander. At the same time, she said that she did not want to know him, where he was, what he had been doing for more than twenty years, she did not know. The flint turned out to be grandma!

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

So, Lukyanov was again transported to the investigator to carry out investigative actions: re-filing the charges, announcing the end of the additional investigation, familiarizing himself with the case materials and the indictment. Having carefully read the case and realizing that he now had a real last name, the defendant burst into tears and then told the investigator his life story, as they say, off the record.

At the age of sixteen, Sasha Lukyanov fell passionately in love with a classmate, Zina, who, it seemed, was no better in the whole world. The girl, too, despite the fact that Sanya was the frailest, unprepossessing one in the class, reciprocated his feelings. They began to see each other often after school, dreaming about how their relationship would turn out. adulthood. But then Alexander’s mother, a tough, despotic woman who did not tolerate any objections, intervened in the innocent youthful love.

For my son to marry the daughter of these idiots?! – she thundered. “Let this not happen!”

She drove her son so hard that one day, taking his passport and some money, he boarded a long-distance train and drove off wherever he looked. No, of course, they were looking for him based on his mother’s statement, but... They didn’t find him, that’s why. On this long-running train, a cheerful, talkative guy sat down with Alexander, who, having learned about his trouble, said:

Don't worry, dude! No one will find you... - And he told me his plan, which was that they just needed to exchange passports. And he will be able to re-glue the photographs so that a mosquito will not erode your nose. Their age difference is only about four years, no one will pay attention to it.

They talked for a couple of days, and then changed. Having pasted up the photographs in the toilet and given Alexander his passport with his face, the guy got out at the next station, becoming Alexander Lukyanov.

And the newly minted Alexei Orsky began new life. He thought it was new. When Alexander was arrested in Moscow for stealing sausage from a store counter out of hunger, the investigator, as expected, sent a request to the information center about his criminal record. From there they replied that Alexey Orsky had been convicted twice: for theft and robbery. Unfortunately, the investigator did not send fingerprints to the IC to identify the detainee. The court sentenced the newly minted Orsky to five years.

Thus, Alexander Lukyanov, who had no previous convictions, now has three criminal records. In one of the colonies, where he was sent for correction by a court verdict, meticulous officers came to the rescue and established that someone else was sitting under the name Orsky. Having obtained from the guy a confession that he was not Orsky, but Lukyanov, they checked this information and confirmed it, however, out of corporate feeling, so that they would not be punished along the chain for bringing an innocent person to trial, the investigators, colleagues from the penitentiary system would not make a fuss become. And they entered Alexey Semyonovich Orsky in his personal file: he is Alexander Sergeevich Lukyanov. Lukyanov-Orsky himself was convincingly asked to remain silent about who he really is. That’s how it all started: after serving his sentence, Sasha was given a passport with double identification data. And then he got caught two more times for theft and was recognized by the court as a particularly dangerous repeat offender with all the ensuing consequences.

Having understood everything thoroughly, the people's court sentenced him to imprisonment for a period of 2 years. Lukyanov’s lawyer wrote a petition to review previous cases based on newly discovered circumstances. As a result of the review, Orsky’s two convictions were removed from Lukyanov, as was the stigma of being a particularly dangerous repeat offender. From prison, Lukyanov wrote a poignant declaration of love to that same girl, Zina, who by that time was already divorced and had a child. At the end of his term, he was met outside the gates of the colony by Zinaida and her son, a boy of about ten years old. And a new, now truly 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 clan, funeral

If you are asked, reader, who your grandfather was, you will probably answer that you did not find him alive, and, hand on heart, you will admit that you were never particularly interested in his personality, and you will not even immediately realize what his name was . You probably don’t know or remember anything about your great-grandfather. And, of course, you will not be able to explain where your surname comes from and who was the first of your ancestors to bear it. This is not what you will find among the Ingush. Here, in general, they like to talk about old times. The history of Ingushia has never been written down, and only these conversations help the younger generation 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 surnames of your new acquaintances, they will immediately begin to enthusiastically tell you about their “family” ancestors, or “fathers,” as they call them.

Rarely an Ingush does not count up to eight to ten such “fathers” (or generations). He will call each of them by name and tell in addition about the exploits and personal merits of many of them. In this list, somewhere around the tenth ancestor, your interlocutor will stop and say: our surname, named after his name, comes from this “father.” For example, from an ancestor named “Kotia”, in the eighth generation, the current surname of the Kotievs came, 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 get to the ancestor several “surnames” and, perhaps, further to the ancestor of the entire Ingush people, or “Galgai”, and even to the common ancestor of all neighboring related peoples.

The current Ingush Muslim will, of course, try to raise this common ancestor, and with him himself, to the skies. He will bring him directly from the divine lineage of the founder of the Muslim faith - the Prophet Mohammed. This is a legend came to Ingushia along with Islam from Dagestan, where it served to glorify the family of local kings and princes. You can now hear a similar story on the plane from some old Ingush man. Such a storyteller speaks slowly, dropping full words with dignity. The listeners listen to him seriously, occasionally exchanging comments and clicking their tongues in admiration and surprise.

Let's listen to one of these stories: “There was a man named Tyrpal, which means hero. He came from Arabia, from the Koreish family, and understood a lot about things. He slept for a whole week and then stayed awake for a whole week; He was a proud man and offended people. Then people from the Koreish clan carried him to the ship while he was sleeping, transported him to our side and left him here. Little by little, going deeper into the mountains, he reached the country of the Ingush. In those days neither beast nor bird - no one has ever lived in these wild mountains. Here he settled in a cave and raised 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 retinue came here by chance to hunt. Seeing the cave and the huge barrier at the entrance, the Georgians said: “We are not able 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, a custom has developed: after three days, the guest is deprived of the right of 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 immediately pleased the hero, and after three nights he began to live with her as with his wife. Then Georgians persuaded her to give her husband a sleeping drink, tied him up and sent him along with all the herds to Georgia. Here the princes gathered for advice and began to decide what to do with the prisoner. Some suggested shooting him with a gun, others - hammering him into a barrel and throwing him into the water. But the daughter sent her to tell her father-prince: “You are like a bull 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 his father’s death to heart and will take revenge on 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 princess’s share, and again settled the hero and his wife in the old place; Here she bore him a son holding a leaf in his hand, and they named him Leaf (Ha). 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 ( where, according to legend, the neighbors of the Ingush, the Chechens, moved to the plane). The third son was named Arsthuo, i.e. Arsthoets, and settled in a place called Merzh (where nearby on the plane lived a tribe of Arsthoians, or Karabulaks, related to the Ingush and Chechens, who later moved to Turkey).

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

So, in the fifteenth generation, our interlocutor, old man Bochalov, gets to himself, explaining, by the way, the origin of three related peoples: the Ingush, the Chechens and the Karabulaks. One must see the animation and fervor of his listeners, other Ingush, when the conversation turns to whose family is more ancient and honorable. Bochalov claims that originally rose in the mountains 4 kinds: Berkinkhoevs, clan of Kekeala, i.e. “Three villages”, Evloevs and Tsikmykhoevs. As we see, the old narrator himself considers himself to be among the latter, descended from Tsikma’s ancestor. 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 the antiquity and glory of ancestors, things can come down to daggers.

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

Our rural population remembers and appreciates their relatives more. The peasant is more immobile; he usually sits all his life in his village, tied to his farm, 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 close and distant relatives, sometimes coming from distant villages. Here at one table they share bread and salt, exchange gifts and keep track of kinship in mother's and father's families, by property and nepotism. But even a peasant cannot compare with an Ingush in respect 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 direct line, the ancestor had several more sons. Many of them give rise to their own separate offspring.

According to our account, these are the narrator’s “seventh cousins” and “ninth cousins,” but he considers them his real relatives, “namesakes.” New branches are branching off from later ancestors in the same way, and some of the current Ingush clans, or “surnames,” have grown so large that they number several hundred households and one to two thousand people, mostly scattered across different villages. But they all stick together and form one clan, one “teip”, as the Ingush say, or one “surname,” as they translate it in Russian. Their family nicknames - Kotievs, Malsagovs, etc. - have already been altered in the Russian way. The Ingush themselves simply call themselves “sons” or “descendants of Kotiya”, “descendants of Malseg” and so on. And a large family, for example, the current “sons of Malseg” has more than 200 households and could field an entire squadron of cavalry if necessary. The names of the Plievs, Askanovs, Buzurganovs, Dedigovs and others are the same in number.

As the reader can see, what the Ingush calls a “surname” is not at all what we are accustomed to understand by this name. For the Ingush " surname", this is a circle of people, descended according to legend from one ancestor in the eighth to tenth generation. The Ingush consider all these namesakes to be their relatives.

What do the Ingush call such family kinship? All descendants of a “family” ancestor are considered sisters and brothers among themselves or, as the Ingush say, “yishi-voshi.” For Malsagov, a brother and sister will be not only his own brothers and sisters, but also every adult man or woman from the numerous Malsagov family. This is strange for you and me, reader, isn’t it? But if you look for examples, you won’t be alone The Ingush will turn out to be such a “brotherly loving” people. Many savage tribes consider kinship in exactly the same way. Our Slavic ancestors could have considered it the same way in those distant times, about which the news has been preserved that their tribes lived in separate clans.

You and I, 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 It turns out that the Ingush language does not know these names. Only the words: “father” - “mother”, “brother” - “sister”, “son” - “daughter” can help an Ingush if he wants to indicate some degree of relationship. But simply “brother” or “sister” designate for him people belonging to the same surname, who in the Caucasus are called “family brothers” in Russian. And so, in order to tell you about his own brother, the Ingush must spend a lot of extra words: “a brother born to the father by the mother,” he says in this case, and this should mean a brother (descended from the same father and from the same mother).

In Ingush, “father’s brother” (or “father’s sister”) is generally any uncle (or aunt) on the father’s side, but to make it clear that this is his own uncle, one must say “father’s brother, born together with the father”; “brother’s son” means 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 first any descendant and, if the Ingush wants to say “grandson” or “grandfather” , he should express himself like this: “son’s son” or “father’s father.” It’s hard for the Ingush, his ancient tongue moves badly when we're talking about about family and family kinship. After all, his family was born later; initially there was a clan (“surname”), which ran its household together, and there were no divisions into separate families. In those days, these names of kinship originated in the Ingush language. But a lot of time has passed since then. The common clan economy was fragmented, and the clan itself disintegrated, divided into separate families, but the memory of former times is still preserved in the Ingush language and the account of kinship.

However, the kinship of the Ingush is not limited to the “surname”, or family of the father, and where you and I, the reader, consider individual relatives or their families, the Ingush consider their relatives to be entire “surnames”: his kinship includes the entire “surname” of his mother and then the surnames of “mother’s mother” and “father’s mother”, i.e. the birth of grandmothers on the maternal and paternal side - they will all be “sisters” and “brothers” of our interlocutor. Relatives on the mother's side even receive special attention from the Ingush; about them he expresses himself as follows: “maternal relatives are more sensitive than paternal relatives” (“noanyhoy deakhoyeg buoseag het”). To complete the list of relatives, we point out that, except for these four surnames, which are fully involved in the relationship, an Ingush may also have individual relatives bearing the surname of someone else’s family. If one of the women is of the father's surname, i.e. some “family sister” married into another family, then her children, bearing the husband’s family surname, are still considered, according to Ingush custom, “children of the 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 entire family, sometimes more than a thousand souls, is his uncles and aunts. Isn't it nice to have, reader, so many uncles and aunties! In addition, those family nephews who were born from two sisters, even if they married at two different surnames. They are called by a special name “shuchi”, and their children are also relatives of the “Mokhchi” to each other. Finally, to finish our long list, adding that relatives also include the names of brothers-in-law, i.e. childbirth of wife and husband in relation to each other.

“How many relatives there are!” the reader will exclaim. “As many as five clans and several family nephews, cousins ​​and second cousins ​​on their mothers. After all, this means that hundreds and sometimes thousands of people are related to the Ingush. Yes, what should we do with such a crowd!”, the reader may be horrified. However, do not be afraid for the Ingush. He knows how to extract benefit from his relatives. Of course, not every relationship is equally close in the eyes of the Ingush. The closest thing, of course, to him is relatives, limited to the circle of his family, i.e. grandparents, grandchildren, uncles, aunts, nephews, cousins, etc. Family, family ties, like with us Russians, have already overpowered the ancient clan among the Ingush and are gradually beginning to obscure the ancient “family” unity. A hidden and constant struggle against 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 manifesting themselves now. An Ingush had a son. For the Ingush, this is a solemn occasion, especially if the first child is born. In general, girls are much less happy here. The children immediately 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 come to congratulate the parents with gifts - a ram or chicken, donuts, sweets and a shirt for the newborn. On the third or fourth day, the mother’s relatives come with a cradle, into 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 begins work, the father slaughters the ram and arranges a solemn feast for all his relatives.

Raising children among the Ingush, especially in the mountains, where more old customs have been preserved, is characterized by complete freedom and the absence of corporal punishment. One resident 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 government stairs and balconies and, most surprisingly, do not break. But the main thing that outraged this Ingush, affected by city life, was that children scream as much as they want, 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 ​​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 former times, the day a young man came of age was celebrated with solemnity, and his maternal uncle gave his nephew a weapon and a horse with a saddle as a sign of his full combat capability. Now, from this custom, it seems, only the playful habit of stealing horses from their uncles (on their mother’s side) remains among young people.

There is a special ritual with the help of which two young people, who have become especially close friends, can become related to each other for life, become “brothers” or “sworn brothers”. To do this, honorary elders 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 for a ceremonial treat. Arriving at the intended house, the old people turn to their father and the honorary relatives of the other side gathered there with speeches like this: “We want to become friends with you, if you agree to this. Our young man is of good descent on both his father and mother. Yours also comes from a good family... If they fraternize, then the whole of Ingushetia will benefit from this.”

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

If one of them is killed, the other is obliged to avenge his blood, as if sibling..." Then both young men take turns drinking milk from a glass and become, as it were, siblings for life. The coin dropped into the glass is kept by one of them. From that time on, they are called in Ingush “friends who ate an oath” (“duu bea duottagy”), and in Russian this is usually translated as “sworn brothers”. The ceremony ends with a plentiful meal for the old and the young, each in a separate room. Young people are having a dance. Girls also participate in the celebration, and here the young men have the opportunity to look for the bride of their hearts.

Young men usually get married at about 20 years of age. According to legend, in the old days this happened even later: in the words of one old man, “ get married when the beard mixes 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 the enormous importance of his numerous relatives. Custom set strict restrictions that, through the power of parents and elderly relatives, destroyed the happiness of more than one pair of Ingush lovers. Ancient adat does not allow an Ingush to marry all his relatives. Therefore, if this prohibition is strictly observed, an 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, you cannot marry cousins ​​and second cousins ​​descended from your own grandmother or great-grandmother (through the female line 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 bear other people’s surnames. As you can see, the Ingush have a lot to think about before choosing someone. The custom here is much stricter than the Muslim Sharia law, according to which you can also marry cousins. But life is in the face younger generation The Ingush are already waging a stubborn struggle against these remnants of the once strong tribal life. Little by little, the circle of relatives forbidden for love becomes narrower and narrower. The bans on the surnames of paternal grandmother and maternal grandmother are gradually being lifted. Other prohibitions are also crumbling, despite the grumbling and opposition of the elderly. IN last years before the war, there was already a marriage of one Ingush with his “shuchi” (i.e., marriage cousins and sisters from two full sisters), although this incident caused a lot of talk and criticism throughout Ingushia 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 match for the groom, Is her last name strong and honorable enough to make it worth getting related to?, etc., etc. Here, as in many other cases in life, the older generation of Ingush still likes to talk about the advantages and disadvantages of a particular family, calculate the antiquity of its origin and take all this into account when choosing a bride .

A wedding among the Ingush, like among other highlanders, is a rather beautiful and unique spectacle. It starts with matchmaking. Respected relatives known for their “valor” make the match in the presence of the groom’s father: “We have known and loved you for a long time, we respect your family,” they say to the bride’s father: “ and we want to become related to you. We have a groom - you have a bride...” If he considers their surname not famous enough and the party unsuitable for himself, he answers evasively that my daughter is sick, and has an unsightly face, crooked, etc. But the matchmakers do not give up: “We are not getting married for the sake of face, they say, but out of respect for you and your family name, we want to become related to you for the benefit of the entire Ingush people.”

Matchmaking is repeated 2-3 times. Each time the matchmakers bring sheep with them to treat the bride's relatives, and only 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 towards matchmaking is manifested in the conditions that he sets for the groom. He or breaks the impossible "price" or makes it a condition to take and bring to him as a prisoner some prominent Ingush, etc. The matchmakers do not even pretend that they consider the bride price impossible. Now they send home for a ram, slaughter it, and the meal begins—the “betrothal” takes place, as the Ingush will tell you in Russian.

Here the duration of the wedding itself is set, usually 2-3 months, but sometimes 1-2 years, depending on the size of the bride price or the difficulty of other conditions for the bride’s delivery. Only after returning home, the groom’s relatives begin to truly consult and decide whether they will be able to pay 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 preparing the wedding. Together they help the groom collect the required bride price, arrange the kidnapping of a prisoner, etc. If necessary, the young people even go with the groom for robbery.

All the time before and after the wedding, the groom and his other relatives try to provide all kinds of services and attention to the bride’s family. One Ingush from the N-vykh surname - who received a full Russian education, told me how he accidentally met one on the train young man from another family, whom he did not know before. The young man showed extraordinary courtesy and consideration: ran to the buffet for tea and pies, treated him, served an overcoat etc. Our narrator was touched by this and kept repeating to himself: “what a wonderful young man!” Imagine (if you can put yourself in the place of an Ingush for a minute) his disappointment when he subsequently learned that this helpful young man was simply at that time the groom of one of the N-outs, 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 a hard time.” True, the bride in this case was just a “family” sister to the narrator and was not closely related to him, but even in this case, the attention from the groom had its own meaning, and the slightest misunderstanding with the bride’s “family” brother could have influenced 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 in silence, only occasionally answering questions: the groom is not supposed to sit or take free part in the conversation in the presence of his future father-in-law out of “respect” . The groom does not see the bride until the wedding, but According to the old custom, he is not allowed to see his mother-in-law at all throughout his life. Therefore, it is not uncommon to meet an Ingush who saw his mother-in-law for the first time only 10-15 years after marriage.

All this time, the father of the bride, especially if he has set impossible 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 completely locks her in the room if he notices that the groom enjoys sympathy on her part . Otherwise, one evening the bride will go into the water, and somewhere behind a bush the groom is already waiting with a couple of fellow relatives - and so he would grab her on a horse. He will take refuge somewhere in the house of an influential person known throughout Ingushia - It is not customary for the groom to be denied hospitality and patronage in such cases- will rape the bride if he stole her against her will, and, as for stone wall, for his master will negotiate reconciliation with his father-in-law.

And there is nothing for him to do, he will have to agree to marriage, and to the usual “dowry” - you cannot return what was lost. You can be told many cases that outline this relationship. 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 woman, a girl who had received a secondary education and served as a teacher, who reciprocated his feelings, and wooed her. The old man, her father, known for his stinginess, ordered an impossible dowry and locked his daughter within four walls. Our young man gathered his young relatives and went to get kalym.

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

But let our wedding take its course. Having collected and prepared, often with the active support of the entire clan, the “kalym”, i.e. bride price, the groom's father sends him with one of the relatives to the bride's father, and the wedding day itself is set. “Kalym” usually goes towards the cost of purchasing and preparing a dowry, consisting of clothing and bed linen, a dress, a mirror and copper basins, a jug for carrying water and a large basin for cleansing ablutions. Weddings often take place on Thursday or Monday afternoon.

On the eve of the wedding, the groom’s “family” relatives go together to the forest and sometimes bring him up to 20 cartloads 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, prepare to go after her; in the house they prepare food for the feast, slaughter rams, brew mash, make crumpets... At the same time, they send the bull and rams to the bride’s parents for the upcoming meal there. Finally, the train starts moving. They're going led by the groom's father, all male relatives(with the exception of some of the groom’s peers who remain 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-friend. The groom tries to show with all his behavior that the wedding doesn’t interest him much.

When the train for the bride, some on horseback, some in carriages, arrives at the father-in-law’s house, the guests are solemnly greeted in the courtyard: the father-in-law is the men, and the gathered girls, relatives of the bride, are the girls who have arrived, and in separate rooms the reception and refreshment of both takes place. Then, young people having fun to the sounds of “pandyr” or “chongir”. In the past, girls sang songs here. They stood in two ranks - the bride's side against the groom's - and, exchanging comic chants, ridiculed the other side. Here is a sample of such songs:

Groom's side:
And don't say that
And don't say that
Don't talk like stones rolling in water.
We will speak, separating words like rings of chain mail.
One stroke of the whip is enough for a good horse,
One word for a pretty smart person.
U good fellow one concern: to get the bridled horse hot over the flinty steep;
His father has another concern: to lie, tossing and turning from side to side...

Bride's side:
What is our groom like?
His head is like the shaft of a plow,
His eyes are like those of a werecat running to witchcraft
His mustache is like broom branches smeared with droppings,
His belly is like that of a drunken chatterbox heifer,
What are the groom's legs like?
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, moving forward,
If you take it, take the Kizlyar fortress,
If you don’t take it, don’t ruin your father’s sons for nothing.

Finally, the fun stops. It is necessary to rush with the bride to the groom's house before dark. Having paid a ransom to the women guarding the doors, the bride, covered with a veil, brings out under right hand to the courtyard 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 girls who are relatives of the groom. Having approached the goal of the trip, the entire train circles the block in which the father-in-law's house is located.

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

Towards the end of the third day, the girls bring the bride into the room of the groom, who is still not at home. The friend with whom the groom is visiting cuts up the lamb, fries the lamb kidneys and takes them to the room where the bride is waiting. To the sound of gunfire, accompanied by young people, the groom heads to his parents' house and eats the prepared treat together with the bride. The windows and doors are crowded with curious people, and the groom’s friend, who, in general, takes on the role of patron of a young couple, it takes a lot of effort to drive away uninvited spectators. After keeping watch on the street for a while, he finally retires home, and the young couple are left alone... In the morning, the young husband disappears from the house again and spends another two or three weeks with his friend.

The formal part of the wedding is over. The relatives who took part in it finally go home and give as much money as they can to the groom's father as a farewell gift. Now a young woman with an open face enters the circle of her husband's family and begins the usual housework. About two weeks later she sets off on water for the first time. She is accompanied by female relatives and children. When she scoops up water, a new needle and an egg are thrown into the well or spring - “for the mother of water and nature,” and at this 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 daughter-in-law’s relationship with her husband’s closest relatives and even with all his namesakes, some prohibitions and restrictions that seem ridiculous in our opinion remain for life. According to custom, married woman should not call her husband's namesake relatives by name, especially his father, mother and brothers. By doing this she shows her “respect” for them. The wife either changes the name of such a relative, for example, “Kus-haji” instead of “Musa-haji,” or allegorically calls him “junior” ( younger brother husband), “our” (a close relative of the husband), “father”, “mother” (father-in-law and mother-in-law), etc., for their part, and the husband is ashamed to talk to his wife in front of his parents and older brothers, and in relation to To all his wife’s relatives, to her “last name,” he retains a certain, at least ostentatious, helpfulness and respect until the end of his life. The old custom does not allow him to see his mother-in-law all his life.

Having entered as a full-fledged couple into the number of family “family” relatives, the young couple is usually included in the number of separate households in their native village. The Ingush, unlike some other agricultural peoples, do not like to live in large, unspecified families. A young couple with the support of their immediate family, and sometimes the entire “family” trying to build himself a separate house as soon as possible, get a separate plot of land and start your own farm. Each such individual family has, on average, no more than 5-6 people on the plane. But the custom, reminiscent of those times when all the income of the Ingush still rested on cattle breeding, sets out two indispensable characteristics that a separate farm must satisfy.

This is, as the Ingush put it, “separate fire” and “separate cattle.” “Separate fire” here means a separate home hearth, i.e. separate living quarters, separate house. However, a separately built house is not yet enough, and Ingush judges can now, according to the old custom, turn their main attention to the way of owning livestock, for example, two siblings. If the livestock is divided between them, their farms; are recognized as separate, but if not, both brothers, although living in different houses, are considered undistinguished and, according to custom, are jointly responsible for any harm caused by one of them. And this 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 former times, in separate clan quarters (in Ingush “hens”), each trying to be built together with his clan (“surname”). The names of many of today's flat villages come from the family nickname of the family that first settled in this place and laid the foundation for the village. And still in many villages there are such founding families living in separate quarters, constitute a significant part of the population. So, in the village of Pliev there are 100 households, “sons of Pliy” or Plievs, in the village of Bazorkin there are 30 households of the Bazorkins, etc. But present life gives fewer reasons for such unity of individual surnames. Now she is gradually scattering representatives of the same clan across different villages on the plane.

And, you see, now need, now enmity, often with their own relatives, throws individual households of Ingush families into different villages, and vice versa, mixes in one village representatives of many (often up to a dozen) “families”; along with this generic stripe will gradually to forget and disappear and ancestral ties. However, not only the scattering of clans in different villages contributes to this, there are deeper reasons that force the Ingush to still, albeit barely noticeably, but still undoubtedly break with his “family” ties. Most often this manifests itself 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 others. there are dozens, if not hundreds, like the Ivans in our villages. Ingush people do not call each other by their patronymic. Therefore, if a residence permit, letter or cash receipt is marked with the name of Magomet Malsagov, many misunderstandings and inconveniences may occur that will completely poison the life of poor Magomet. Especially if he, as an enterprising person, will not limit himself agriculture, but will begin to conduct financial and commercial affairs in the city, will use the post office, bank, and railroad.

In all these cases, he will try to call himself a new surname after his father’s name, and in documents, and then in everyday life, this new family nickname quickly becomes stronger for him, distinguishing him and his offspring from all “namesakes.” So new family nicknames were born and will be born among the flat Ingush Mamatiyevs, Martazanovs and many others, derived from the names Mamatiya, Martazan, etc., i.e. on behalf of the father of the one who first began to be called by this surname. Of course, families who have come up with new surname, they still remember what ancient family “surname” they belong to, and are also considered “sisters-brothers” included in this family. But the newly created family nickname is only the first step towards the final disintegration of the ancient family and the separation from it of individual families with family “torch” nicknames, like our Russians.

It must be admitted that present life gives the Ingush many reasons for such disintegration. Within the same clan, each family runs its own household separately. Therefore, it is natural that some families get richer, others get poorer. One and the same clan gradually stratifies into families of different incomes, and no matter how friendly and united it may be on certain solemn occasions of life, this cannot prevent the growth of inequality and discontent between individual families. And so we can often observe how hidden discontent, most often arising from the relations of the impoverished or richer people in the middle peasantry 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 their surname and break their old family ties. Thus, as a result of enmity, the Mamatiev family stood out from the Leymoev family, whose family nickname was given by Galmi, the father of a famous Ingush co-operator, after his father Mamatia. This was done with the intention of emphasizing the complete discord with his relatives, the Leymoevs.

The growing rich families of small traders, moneylenders, etc., who are still few in number in Ingushia, have no less reasons for breaking the clan unity. It is, of course, even more unpleasant for them to maintain connections with numerous and often impoverished relatives, to show hospitality and outward respect to those of their elders. the kinship of namesakes, whom they, having cut their teeth in the city, consider rude savages. Family ties become especially burdensome for such a merchant if they force him to fork out money and, according to custom, provide financial assistance to some poor relative of the same name. One such small shopkeeper sincerely complained to me that now he has to host his relatives with the same name, whom he considers real thieves.

He has to not only hide his indignation, but also feed a whole horde of uninvited guests in his house, look after them in every possible way, pretend to be a friendly host until the relatives and intermediary judges gathered in his house sort out one “thieves " a case that could last a whole week. He complained about the large expenses he had to make for the treat, for the uncouthness and rudeness of the guests, but most of all, that he, an honest shopkeeper, accustomed to respecting private property more than anything else in the world, must calmly watch as thieves gather in his house and decide their thieves' affairs, and not only watch, but also serve them. This matter is so typical that I will take this opportunity to tell you about it.

A company of young people, relatives of the narrator, stole a flock of sheep somewhere and resold them to an Ingush, receiving the agreed upon money for it. 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 sensitive issue, whether those who stole the sheep are obliged to return the money to the buyer or not, both parties agreed, according to Ingush custom, transfer the case to mediator judges, which throughout the proceedings must be on the bread of both parties and their relatives. I don’t know how this matter ended, but its solution according to Ingush customs is not at all as simple as it would seem to you and me, reader. Ingush home-grown justice for Lately gets so slanted that the aggrieved buyer probably won't get his money back. However, we will talk about the Ingush mediation court and its decisions later.

So, the interests of individual families increasingly run counter to the unity of the clan-surname. They are gradually tearing him apart from the inside, and the time is approaching when only legends and stories will remain from the ancestral life in Ingushia.

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

Large families often have separate family cemeteries in the villages of flat Ingushia, which they jointly dig with ditches and keep in order. Only representatives of one clan are buried in a family cemetery. For small clans, there is a common cemetery where every Ingush resident of the village can be buried. After the body of the deceased is buried, a funeral feast is arranged, at which all invited relatives participate. At the end of the funeral relatives collect money for the benefit of the family of the deceased; this money is often enough to cover funeral expenses.

This is how the life of an Ingush passes, still in the grip of ancestral memories. Starting from the cradle, throughout independent life in the aul, in the family quarter of numerous brothers with the same names, and to the grave in the family cemetery, the Ingush still recalls the times when he did not live as a separate family and separate household, but was a member of one large household-family. However, if you, the reader, want to know more closely what this ancient Ingush life was like and where its power is most strongly felt now, you should get acquainted with the custom of blood feud.

Today about different names a lot 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 surnames and about surnames themselves in our time. But they 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 structure, some of them come from the name of a distant famous ancestor or master, others talk about the craft that your ancestors were engaged in, these include, for example, such family names as Kuznetsov, Koval, Plotnikov and many others.

There are more reflections in Russian surnames 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 remains a mystery, and there are no fewer bird family names such as Vorobyov, Ptah or Sokolov than others. This may have been associated with religious traditions and with various pagan beliefs, which are based on the veneration of various birds.

What is a full name, something about grandfathering

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

Since ancient times, such a family name was a community and spoke about the family of the owners and their slaves, that is, serfs had, in addition to their name, also the sign of their owners, so that they could easily find out who they belonged to and who owned them now.

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

A common prefix and root indicates ownership this person, and the ending, as in our days, indicates the gender of the person. Such endings are found mainly in Russian and Latvian languages, and in other European countries there is practically no difference between a masculine generic name and a feminine one. In addition, in a number of European countries, the form of a surname speaks not only about a person’s gender, but also about whether this man is married or whether this woman is single. Also, a person’s patronymic in a number of countries is formed differently for women and men, that is, by using such a patronymic you can find out which country your main ancestors and relatives are from.

When did the concept of surname appear?

The very concept of a surname actually appeared quite late in Europe, which is associated with changes in economic and government ties. This part of the family 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 in the 12th-17th centuries.

First, surnames became mandatory in famous famous families, statesmen, and later among the nobles and then only among the servants and peasants. The situation in Russia was more backward in this regard; only eminent boyars and princes, as well as some merchants, had a main surname. And for the rest it was more like nicknames, which only years later formed into a strict unique surname. For example, the nickname Rooster later became Petukhov, the nickname Merchant or Merchant then became Kuptsov, and so on.

Such nicknames existed in our country until the 14th century and then they became mandatory 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 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 forming a surname, and only in Russia there are quite a large number of them; also Chinese, Korean, German, Azerbaijani, Jewish and many other surnames are built according to their own unique laws and traditions. Although these laws of formation often coincide in many neighboring states, for example, in Russia, the general construction scheme is almost no different from the East European scheme, and the Chinese one is not very different from some nearby states.

Also, the countries of the Islamic world have common laws, both in the construction of names and patronymics; this, of course, complicates the overall matter, 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 religious name, a monastic name, a religious middle name, a nickname, a pseudonym and diminutive name. If it belongs to a famous famous person, then it can then be passed on to descendants by inheritance as the main one or as an additional one.

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

What is a patronymic, about an additional name-nickname

Special distinctive feature, which is considered common national trait, is a patronymic that 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 peasant surnames after the abolition of serfdom in 1861.

Although this process of formation ended only around 1930, and before that many did not even know or have their own personal surname. Today in Russia a surname is traditionally inherited only by male line, such a generic name has the following basic definite endings, such as ov, ev, in, yn, tskiy, skiy, oh, them, х. There are other endings, but they indicate European origin, for example, 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 received such a new name-nickname often change it today to something else. And the full family name, that is, full name, is used in modern official documents, while other additional names and nicknames, which were previously no less important than the main ones, are no longer considered official.

Thus, A person’s last name says a lot, a lot., therefore, knowledge about this phenomenon is also important as a genealogical book, family tree, family coat of arms and 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 a surname even mean?
Here we present well-known definitions for two interpretations of this concept.

Option one. Last name is "Name of the family."

A hereditary family name added to a personal name and passed from father to children. (Dictionary foreign words) ; Clan, tribe, generation, tribe, blood, ancestors and descendants. Nickname, name, family name. (Dahl's Dictionary).

Last name (Latin familia - family) is a hereditary family name, indicating that a person belongs to one clan, originating from a common ancestor, or in a narrower sense - to one family. Surnames were widespread back in Ancient Rome, primarily among the clan nobility. According to the research of V. A. Nikonov, surnames arose late; if measured by historical scale, apparently in northern Italy in the 10th-11th centuries, the economically most developed areas of Europe.

From Lombardy through Piedmont the surname “came” to neighboring Provence (south-eastern France), in 1066 the Normans, having conquered England, transferred it there from Normandy (northern France). In Europe, they were practically not used in the Middle Ages; they began to be revived in the 15th century, primarily among the upper classes. At the turn of the XV-XVI centuries. The surnames reached Denmark. In 1526, the king ordered all nobles to acquire surnames. From Denmark and Germany, 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 peasants registered under the surname of their former owners.

FAMILY - A family community that has a founder - a person who gave his family his own nickname as a surname. All namesakes are related. Each family clan is a branch of a more ancient clan.

Option two. A surname is a collection of genera of the same name.

Like the NAMES of people, there are namesakes among genera. There are common generic names, for example Ivanovs, Petrovs, Smirnovs. Each one is like this the surname unites several family clans.

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

Russian non-noble surnames have short story. Our ancestors, especially peasants, did not have fixed surnames. In the census books, a person was identified by his first name and patronymic; sometimes a household nickname was indicated, which was not inherited. General "family formation" occurred only in the 19th century, at the same time, Russian families can be documented in the 17th century.

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

To conclude this section of the page, I would like to give an interesting thought on the topic of family lineage, kinship, etc., originating 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 genealogical society after studying family trees came to the conclusion that all the inhabitants of the planet are 14th cousins ​​of each other. All the research has led to the fact that by tracing 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 schoolchild is a descendant of a famous historical figure. One is closer to Leo Tolstoy, the other to Alexander Pushkin, the third has roots in the family of Roman emperors,” said Margarita Karnaukhova. Chairman of the Regional Historical and Genealogical Society Sergei Mesyats, who has been studying genealogy issues for more than 10 years, noted that Schoolchildren’s research has a full scientific basis and is “not only interesting, but practically important.”

Like this!!! So, maybe there is no need for us to clarify anything at all about our family and about our ancestors - anyway, 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 seen something related to the history of mankind: while still a schoolboy in my homeland in Primorye, I participated in the excavations of a medieval settlement of the Jurgens - a state that at one time conquered China and was later plundered by the Tatar-Mongols ; visited the obelisk erected in Kabul at the place where, according to legend, the war horse of Alexander the Great was buried; climbed Mount Emei in Sichuan Province, China, in the foothills of the Himalayas, where Buddha was supposedly born; bathed in a hot spring in the city of the Romans, built by them in the 1st century in 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 spent hundreds of years wandering from the Urals to Transcarpathia; shuddered at 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 “you have to search and everything will be found!” than the “scientific conclusions” of young scientists from genealogy and others like them.

Fortunately, the majority of people on the planet do not believe that all people on Earth are relatives, at least in the last 15 generations this has not been proven. That is why, probably, through the works of many researchers of the origin and distribution of the surname, the science of onomastics was created. 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 intersection of two more humanitarian disciplines:

• Stories, since first and last names were assigned to representatives different nations lived in different times historical time in different places on the planet. Over time, due to migration, wars, and regroupings of nations, names and surnames also changed.
• Epistemology- a branch of philosophy that studies the methodology of searching for scientific truth.

One can cite a fairly large number of books on onomastics, not counting dictionaries of surnames, but for our study a few that deal with surnames are sufficient. Slavic peoples and some European ones. Particularly noteworthy are the 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 large quantities and Jewish. The “Bookshelf” of our website contains 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 - studying the origin of the surname is only part of our big task!

Maybe no less, but more important part - building our family tree from living bearers of our surname back to the depths of centuries! After all, this is perhaps a more reliable way of knowledge 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 (ancient Greek γενεαλογία - genealogy, from γενεά (genea) - “family” and λόγος (logos) - “word, knowledge”) - a systematic collection of information about the origin, succession and kinship of surnames and clans; 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 clans, the origin individuals, establishing family ties, compiling generational lists and family trees. Genealogy is related to heraldry, diplomacy and many other historical disciplines. Below are the most common options for depicting the “family tree” of a surname (family), but there are many different options! We also have our own options.

Below in the figure, taken, like the previous ones, from a genealogy website, you can clearly see how these relatives are distributed “around a person.” In the center is the person for whom the genealogy is being compiled, then the circle is divided in half, in one half the ancestors are on the paternal side, in the other - on the maternal side. This depiction of a genealogy is called a circular (circular) table. Circular tables are only ascending and were used in English and French genealogy.

Some constructions of pedigrees of individual branches of the clan Tsuprikov you can look on our website on the “Genealogy” page. We are waiting and hoping that you will be able to build a pedigree for your own branch of the family; we are even confident that your branch will definitely find that place on the general 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 view of history, and origin of the surname- this is part of our past, this is the history of the family name, 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 family name is taking a step towards understanding one’s family, towards preserving the pedigree of one’s family. Therefore, our site is for those who have ancestors, and it is not at all necessary that they were the Tsupriks!