Chechen nation. Chechens are a brave and hardy nation

First, a few objective characteristics. Chechnya - small area located on the northeastern slopes of the Main Caucasian Range. The Chechen language belongs to the East Caucasian (Nakh-Dagestan) language branch. The Chechens call themselves Nokhchi, while the Russians called them Chechens, presumably in the 17th century. The Ingush lived and live next to the Chechens - a people very close to them both in language (Ingush and Chechen are closer than Russian and Ukrainian) and in culture. Together, these two peoples call themselves the Vainakhs. The translation means "our people". Chechens are the most numerous ethnic group in the North Caucasus.

The ancient history of Chechnya is rather poorly known, in the sense that there is little objective evidence left. In the Middle Ages, the Vainakh tribes, like the entire region, existed on the routes of movement of huge nomadic Turkic-speaking and Iranian-speaking tribes. Both Genghis Khan and Batu tried to conquer Chechnya. But, unlike many other North Caucasian peoples, the Chechens still kept freemen until the fall of the Golden Horde and did not submit to any conquerors.

The first Vainakh embassy to Moscow took place in 1588. Then, in the second half of the 16th century, the first small Cossack towns appeared on the territory of Chechnya, and in the 18th century, the Russian government, starting to conquer the Caucasus, organized a special Cossack army here, which became the backbone of the colonial policy of the empire. From that moment, the Russian-Chechen wars began, which have continued to this day.

Their first stage dates back to the end of the 18th century. Then, for seven years (1785-1791), the united army of many North Caucasian neighboring peoples, led by the Chechen Sheikh Mansur, waged a liberation war against the Russian Empire - on the territory from the Caspian to the Black Seas. The reason for that war was, firstly, the land and, secondly, the economy - an attempt by the Russian government to close on itself the centuries-old trade routes of Chechnya that passed through its territory. This was due to the fact that by 1785 the tsarist government had completed the construction of a system of border fortifications in the Caucasus - the so-called Caucasian line from the Caspian Sea to the Black Sea, and the process began, firstly, of the gradual taking away of fertile lands from the mountaineers, and secondly, levying customs duties on goods transported through Chechnya in favor of the empire.

Despite the antiquity of this story, it is in our time that it is impossible to pass by the figure of Sheikh Mansour. He is a special page Chechen history, one of the two Chechen heroes, whose name, memory and ideological legacy was used by General Dzhokhar Dudayev to accomplish the so-called "Chechen revolution of 1991", coming to power, declaring Chechnya's independence from Moscow; which led, among other things, to the beginning of a decade of modern bloody and brutal medieval Russian-Chechen wars, which we are witnesses of, and the description of which became the only reason for the publication of this book.

Sheikh Mansur, according to the testimony of people who saw him, was fanatically devoted to the main cause of his life - the fight against the infidels and the unification of the North Caucasian peoples against the Russian Empire, for which he fought until being taken prisoner in 1791, followed by exile to the Solovetsky Monastery, where he died . In the early 90s of the 20th century, in the agitated Chechen society, by word of mouth and at numerous rallies, people passed on to each other the following words of Sheikh Mansur: “For the glory of the Almighty, I will appear in the world whenever misfortune becomes a dangerous threat orthodoxy. Whoever follows me will be saved, and whoever does not follow me.

against him I will turn the weapon that the prophet will send.” In the early 90s, the “prophet sent” weapons to General Dudayev.

Another Chechen hero, also raised to the banner in 1991, was Imam Shamil (1797-1871), the leader of the next stage of the Caucasian wars, already in the 19th century. Imam Shamil considered Sheikh Mansur to be his teacher. And General Dudayev at the end of the 20th century, in turn, already ranked both of them among his teachers. It is important to know that Dudayev's choice was accurate: Sheikh Mansur and Imam Shamil are indisputable people's authorities precisely because they fought for the freedom and independence of the Caucasus from Russia. This is essential for understanding the national psychology of the Chechens, who, generation after generation, consider Russia an inexhaustible source of most of their troubles. At the same time, both Sheikh Mansur and Imam Shamil are not at all decorative and pulled out of naphthalene characters of the distant past. Until now, both of them are so revered as heroes of the nation, even among the youth, that they compose songs about them. For example, the most recent, just then recorded on cassettes by the author, a young amateur pop singer, I heard in Chechnya and Ingushetia in April 2002. The song sounded from all the cars and trade stalls ...

Who was Imam Shamil against the backdrop of history? And why did he manage to leave such a serious imprint on the hearts of the Chechens?

So, in 1813, Russia is completely strengthened in Transcaucasia. North Caucasus becomes the rear of the Russian Empire. In 1816 The tsar appoints General Alexei Yermolov as the governor of the Caucasus, who throughout the years of his governorship pursued the most cruel colonial policy with the simultaneous planting of the Cossacks (only in 1829 more than 16 thousand peasants from the Chernigov and Poltava provinces were resettled to the Chechen lands). Yermolov's warriors mercilessly burned the Chechen villages together with the people, destroyed forests and crops, and drove the surviving Chechens into the mountains. Any dissatisfaction of the highlanders caused punitive actions. The most striking evidence of this remained in the work of Mikhail Lermontov and Leo Tolstoy, since both fought in the North Caucasus. In 1818 to intimidate Chechnya, the Groznaya fortress (now the city of Grozny) was built.

Chechens responded to Yermolov's repressions with uprisings. In 1818, in order to suppress them, the Caucasian War began, which lasted more than forty years with interruptions. In 1834 Naib Shamil (Hadji Murad) was proclaimed an imam. Under his leadership, a guerrilla war began, in which the Chechens fought desperately. Here is the testimony of the historian of the late 19th century R. Fadeev: “The mountain army, which enriched Russian military affairs in many ways, was a phenomenon of extraordinary strength. It was the strongest people's army that tsarism met. Neither the highlanders of Switzerland, nor the Algerians, nor the Sikhs of India have ever reached such heights in military art as the Chechens and Dagestanis.

In 1840, a general armed Chechen uprising took place. After him, having achieved success, the Chechens for the first time tried to create their own state - the so-called imamat of Shamil. But the uprising is suppressed with increasing cruelty. “Our actions in the Caucasus are reminiscent of all the disasters of the initial conquest of America by the Spaniards,” General Nikolai Raevsky Sr. wrote in 1841. “God forbid that the conquest of the Caucasus does not leave a bloody trace of Spanish history in Russian history.” In 1859, Imam Shamil was defeated and taken prisoner. Chechnya - plundered and destroyed, but for about two more years it desperately resists joining Russia.

In 1861, the tsarist government finally announced the end of the Caucasian War, in connection with which it abolished the Caucasian fortified line, created to conquer the Caucasus. Chechens today believe that they lost three-quarters of their people in the 19th century Caucasian War; hundreds of thousands of people died on both sides. At the end of the war, the Empire began to resettle the surviving Chechens from the fertile North Caucasian lands, which were now assigned to the Cossacks, soldiers and peasantry from the deep Russian provinces. The government formed a special Resettlement Commission, which provided cash benefits and transport to the settlers. From 1861 to

In 1865, about 50 thousand people were transported to Turkey in this way (this is the figure of Chechen historians, the official number is more than 23 thousand). At the same time, in the annexed Chechen lands, only from 1861 to 1863, 113 villages were founded and 13,850 Cossack families were settled in them.

Since 1893, large oil production began in Grozny. Foreign banks and investments come here, large enterprises are created. The rapid development of industry and trade begins, bringing mutual softening and healing of Russian-Chechen grievances and wounds. At the end of the 19th - beginning of the 20th century, the Chechens actively participated in wars already on the side of Russia, which conquered them. There is no betrayal on their part. On the contrary, there is a lot of evidence of their unrelenting courage and selflessness in battles, of their contempt for death and the ability to endure pain and hardship. In World War I, the so-called "Wild Division" - the Chechen and Ingush regiments - became famous for this. “They go into battle as if they were going to a holiday, and they die just as festively…” wrote a contemporary. During civil war the majority of Chechens, however, did not support the White Guard, but the Bolsheviks, believing that this was a fight against the Empire. Participation in the Civil War on the side of the "Reds" for the majority of modern Chechens is still fundamental. A typical example: after a decade of new Russian-Chechen wars, when even those who had love for Russia lost their love for Russia, today in Chechnya one can find such paintings as I saw in the village of Tsotsan-Yurt in March 2002. Many houses have not been restored, traces of destruction and grief are everywhere, but the monument to several hundred Tsotsan-Yurt soldiers who died in 1919 in battles with the army of the “white” General Denikin has been restored (was repeatedly fired upon) and is kept in excellent condition.

In January 1921, the Mountain Soviet Republic was proclaimed, which included Chechnya. On the condition that the lands taken away by the tsarist government be returned to the Chechens and Sharia and adat, the ancient rules of Chechen folk life, be recognized. But a year later, the existence of the Mountain Republic began to fade away (it was completely liquidated in 1924). And the Chechen region was taken out of it into a separate administrative education back in November 1922. However, in the 1920s, Chechnya began to develop. In 1925, the first Chechen newspaper appeared. In 1928, a Chechen broadcasting station began to operate. Slowly, illiteracy is being eradicated. Two pedagogical and two oil technical schools were opened in Grozny, and in 1931 the first national theater was opened.

However, at the same time, these are the years of a new stage of state terror. Its first wave washed away 35,000 Chechens, the most authoritative by that time (mullahs and prosperous peasantry). The second - three thousand representatives of the newly emerging Chechen intelligentsia. In 1934, Chechnya and Ingushetia were merged into the Chechen-Ingush Autonomous Region, and in 1936 into the Chechen-Ingush Autonomous Republic with its capital in Grozny. What did not save: on the night of July 31 to August 1, 1937, another 14 thousand Chechens were arrested, who at least stood out in some way (education, social activity...). Some were shot almost immediately, the rest perished in the camps. Arrests continued until November 1938. As a result, almost the entire party and economic elite of Checheno-Ingushetia was liquidated. Chechens believe that over 205 thousand people from the most advanced part of the Vainakhs died during 10 years of political repressions (1928-1938).

At the same time, in 1938, a pedagogical institute was opened in Grozny - the legendary educational institution, the forge of the Chechen and Ingush intelligentsia for many decades to come, interrupting its work only for the period of deportation and wars, miraculously retaining its unique teaching staff in the first (1994–1996) and second (since 1999) wars.

Before the Great Patriotic War, only a quarter of the population of Chechnya remained illiterate. There were three institutes and 15 technical schools. 29,000 Chechens participated in the Great Patriotic War, many of whom went to the front as volunteers. 130 of them were presented to the title of Hero Soviet Union(received only eight, because of the "bad" nationality), and more than four hundred died defending the Brest Fortress.

On February 23, 1944, the Stalinist eviction of peoples took place. More than 300,000 Chechens and 93,000 Ingush were deported to Central Asia in one day. The deportation claimed the lives of 180 thousand people. The Chechen language was banned for 13 years. Only in 1957, after Stalin's personality cult was debunked, were the survivors allowed to return and restore the Chechen-Ingush ASSR. The deportation of 1944 is a severe trauma for the people (every third living Chechen is believed to have gone through exile), and the people are still terribly afraid of its repetition; it became a tradition to look everywhere for the "hand of the KGB" and signs of a new imminent resettlement.

Today, many Chechens say that the best time for them, although they remained a nation of "unreliable", was the 60-70s, despite the policy of forced Russification pursued against them. Chechnya was rebuilt, again became an industrial center, many thousands of people received a good education. Terrible turned into the most beautiful city North Caucasus, several theatrical troupes, a philharmonic society, a university, a well-known oil institute throughout the country worked here. At the same time, the city developed as a cosmopolitan one. Here people of various nationalities lived and made friends peacefully. This tradition was so strong that it withstood the test of the first Chechen war and has survived to this day. The first saviors of the Russians in Grozny were their Chechen neighbors. But their first enemies were the "new Chechens" - the aggressive invaders of Grozny during Dudayev's coming to power, marginals who came from the villages for revenge for past humiliations. However, the flight of the Russian-speaking population, which began with the "Chechen revolution of 1991", was perceived by the majority of Grozny residents with regret and pain.

With the beginning of perestroika, and even more so with the collapse of the USSR, Chechnya again becomes an arena of political squabbles and provocations. In November 1990, the Congress of the Chechen People meets and proclaims the independence of Chechnya, adopting the Declaration of State Sovereignty. The idea that Chechnya, which produces 4 million tons of oil a year, will easily survive without Russia is being actively discussed.

A radical national leader appears on the scene - Major General of the Soviet Army Dzhokhar Dudayev, who, at the peak of ubiquitous post-Soviet sovereignties, becomes the head of a new wave of national liberation movement and the so-called "Chechen revolution" (August-September 1991, after the GKChP putsch in Moscow - the dispersal of the Supreme Council of the Republic, the transfer of power to unconstitutional bodies, the appointment of elections, the refusal to enter the Russian Federation, the active "Chechenization" of all aspects of life, the migration of the Russian-speaking population). October 27, 1991 Dudayev was elected the first president of Chechnya. After the elections, he led the matter to the complete separation of Chechnya, to their own statehood for the Chechens as the only guarantee that the colonial habits of the Russian Empire in relation to Chechnya would not be repeated.

At the same time, the “revolution” of 1991 from the first roles in Grozny was practically swept away by a small layer of the Chechen intelligentsia, giving way, mainly to marginals, more courageous, tough, implacable and resolute. The management of the economy passes into the hands of those who do not know how to manage it. The republic is in a fever - rallies and demonstrations do not stop. And under the guise of Chechen oil, nobody knows where... In November-December 1994, as a result of all these events, the first Chechen war begins. Its official name is "protection of the constitutional order". Bloody battles begin, Chechen formations are fighting desperately. The first assault on Grozny lasted four months. Aviation and artillery demolish quarter after quarter along with the civilian population... The war spreads to the whole of Chechnya...

In 1996, it became clear that the number of victims on both sides exceeded 200,000. And the Kremlin tragically underestimated the Chechens: trying to play on inter-clan and inter-teip interests, it only caused the consolidation of Chechen society and an unprecedented rise in the spirit of the people, which means it turned the war into an unpromising one for itself. By the end of the summer of 1996, through the efforts of the then Secretary of the Russian Security Council, General Alexander Lebed (died in a plane crash in 2002), the meaningless

the bloodshed was stopped. In August, the Khasavyurt Peace Treaty was signed (the "Statement" - a political declaration and the "Principles for determining the foundations of relations between Russian Federation and the Chechen Republic” – about non-war for five years). Under the documents are the signatures of Lebed and Maskhadov, the chief of staff of the Chechen resistance forces. By this time, President Dudayev is already dead - he was destroyed by a homing missile at the time of a telephone conversation on a satellite device.

The Khasavyurt Treaty put an end to the first war, but also laid the foundation for the second. The Russian army considered itself humiliated and insulted by "Khasavyurt" - because the politicians "did not let it finish the job" - which predetermined the unparalleled cruel revenge during the second Chechen war, medieval methods of reprisal against both the civilian population and the militants.

However, on January 27, 1997, Aslan Maskhadov became the second president of Chechnya (the elections were held in the presence of international observers and recognized by them), a former colonel in the Soviet army, who led the resistance on the side of Dudayev with the start of the first Chechen war. On May 12, 1997, the presidents of Russia and the self-proclaimed Chechen Republic of Ichkeria (Boris Yeltsin and Aslan Maskhadov) signed the “Treaty on Peace and Principles of Peaceful Relations” (completely forgotten today). To govern Chechnya "with a deferred political status" (according to the Khasavyurt Treaty) were the field commanders who advanced to leading positions during the first Chechen war, most of whom were people, though brave, but uneducated and uncultured. As time has shown, the military elite of Chechnya could not grow into a political and economic one. An unprecedented squabble "at the throne" began, as a result, in the summer of 1998, Chechnya found itself on the verge of a civil war - due to contradictions between Maskhadov and his opponents. On June 23, 1998, an assassination attempt occurs on Maskhadov. In September 1998, field commanders headed by Shamil Basayev (at that time - Prime Minister

Minister of Ichkeria), demand the resignation of Maskhadov. In January 1999, Maskhadov introduced Sharia rule, public executions began in the squares, but this did not save him from split and disobedience. At the same time, Chechnya is rapidly impoverishing, people do not receive salaries and pensions, schools work poorly or do not work at all, “bearded men” (radical Islamists) in many areas brazenly dictate their rules of life, a hostage business is developing, the republic is becoming a garbage collector for Russian crime, and President Maskhadov can't do anything about it...

In July 1999, detachments of field commanders Shamil Basayev (the “hero” of the raid of Chechen fighters on Budyonnovsk, seizing the hospital and maternity hospital, which resulted in the start of peace negotiations) and Khattab (an Arab from Saudi Arabia who died in his camp in the mountains of Chechnya in March 2002) undertook a campaign against the Dagestan mountain villages of Botlikh, Rakhata, Ansalta and Zondak, as well as the lowland Chabanmakhi and Karamakhi. Should Russia respond in some way?... But there is no unity in the Kremlin. And the result of the Chechen raid on Dagestan is a change in the leadership of the Russian security forces, the appointment of FSB director Vladimir Putin as the successor to the decrepit President Yeltsin and the Prime Minister of the Russian Federation - on the grounds that in September 1999, after the August explosions of residential buildings in Moscow, Buynaksk and Volgodonsk with numerous human casualties, he agreed to start a second Chechen war, giving the order to start an "anti-terrorist operation in the North Caucasus."

A lot has changed since then. On March 26, 2000, Putin became president of Russia, using the war to the fullest as a means of creating the image of a “strong Russia” and an “iron hand” in the fight against its enemies. But, having become president, he did not stop the war, although after his election he had several real chances for this. As a result, Russia's now 21st-century campaign in the Caucasus has once again become chronic and beneficial to too many. First, the military elite, making brilliant careers for themselves in the Caucasus, receiving orders, titles, ranks and not wanting to part with the trough. Secondly, to the middle and lower military level, which has a steady income in the war due to the general looting permitted from above in villages and cities, as well as massive extortions from the population. Thirdly, both the first and the second, taken together - in connection with participation in the illegal oil business in Chechnya, which gradually, as the war progressed, came under joint Chechen-federal control, overshadowed by the state, in fact, banditry (“roof- ut" feds). Fourthly, the so-called "new Chechen authorities" (proteges of Russia), brazenly cashing in on the funds allocated by the state budget for the restoration and development of the Chechen economy. Fifth, the Kremlin. Having begun as a 100% PR campaign for the election of a new president of Russia, the war subsequently became a convenient means of glossing over reality outside the territory of the war - or diverting public opinion from an unfavorable position within the ruling elite, in the economy, and political processes. On Russian standards today is the saving idea of ​​the need to protect Russia from "international terrorism" in the person of Chechen terrorists, the constant heating of which allows the Kremlin to manipulate public opinion as it pleases. What's interesting: “Chechen separatists' sorties” now appear in the North Caucasus every time “to the point” - when another political or corruption scandal begins in Moscow.

So you can fight in the Caucasus for decades in a row, as in the 19th century ...

It remains to add that today, three years after the start of the second Chechen war, which again claimed many thousands of lives on both sides, no one knows exactly how many people live in Chechnya and how many Chechens there are on the planet. Different sources operate with figures that differ by hundreds of thousands of people. The federal side downplays the losses and the scale of the refugee exodus, while the Chechen side exaggerates. Therefore, the results of the last population census in the USSR (1989) remain the only objective source. Chechens then counted about a million. And together with the Chechen diasporas of Turkey, Jordan, Syria and some European countries (mostly descendants of settlers from the Caucasian War of the 19th century and the Civil War of 1917-20), there were a little more than a million Chechens. In the first war (1994-1996) about 120 thousand Chechens died. The death toll in the ongoing war is unknown. Given the migration after the first war and during the current one (from 1999 to the present), it is clear that there has been a widespread increase in the number of Chechen diasporas abroad. But to what extent, due to dispersal, is also unknown. According to my personal and biased data, based on constant communication throughout the second war with the heads of district and rural administrations, between 500,000 and 600,000 people remain in Chechnya today.

Many settlements survive as autonomous, having ceased to expect help both from Grozny, from the "new Chechen authorities", and from the mountains, from Maskhadov's people. Rather, the traditional social structure of the Chechens, the teip, is being preserved and strengthened. Teips are tribal structures or “very large families”, but not always by blood, but by the type of neighboring communities, that is, by the principle of origin from one settlement or territory. Once upon a time, the meaning of creating teips was the joint protection of the earth. Now the meaning is physical survival. Chechens say that now there are more than 150 teips. From very large - teips Benoy (about 100 thousand people, the famous Chechen businessman Malik Saidulaev belongs to him, as well as the national hero of the Caucasian War of the 19th century Baysan-gur), Belgata and Geydargenoy (many party leaders of Soviet Chechnya belonged to him) - to small ones - Turkkhoy, Mulkoy, Sadoy (mostly mountain teips). Some teips also play a political role today. Many of them demonstrated their social stability both in the wars of the last decade and in the short period between them, when Ichkeria existed and Sharia was in force, which denied such a type of formation as teips. But what is the future is still unclear.

Armenian Origin of Chechens (alternative history - having particles of truth...) Armenian Origin of Chechens (Ministry of the Chechen Republic for National Policy, Press and Information))) Ancient Chechens came from Urartu to the Caucasus to preserve their identity, customs and adats Today we publish article by the Armenian scientist Araik Oganesovich Stepanyan, candidate of philosophical sciences, chairman of the Political Science Association of St. Petersburg. Arayik Stepanyan's decision to transfer his research to OG is not accidental. The topic he touched on has long occupied the minds of Chechen historians. The fact that the ancient kingdom of Urartu is the ancestral home of the Vainakhs was written by many scientists in their scientific works. In the early 90s of the last century, historians of Armenia and Chechnya began to jointly deal with this topic. Unfortunately, after the collapse of the USSR and the outbreak of hostilities in the North Caucasus, these contacts were interrupted. We hope that after the publication of this article, research in this direction will be continued. At least, as we were assured by representatives of the Armenian public in Moscow and St. Petersburg, Chechen scientists will be glad to see Chechen scientists at the Armenian Academy of Sciences. The topic he touched on has long occupied the minds of Chechen historians. The fact that the ancient kingdom of Urartu is the ancestral home of the Vainakhs was written by many scientists in their scientific works. In the early 90s of the last century, historians of Armenia and Chechnya began to jointly deal with this topic. Unfortunately, after the collapse of the USSR and the outbreak of hostilities in the North Caucasus, these contacts were interrupted. We hope that after the publication of this article, research in this direction will be continued. At least, as we were assured by representatives of the Armenian public in Moscow and St. Petersburg, Chechen scientists will be glad to see Chechen scientists at the Armenian Academy of Sciences. Urartu To study the issue of the ancestral home of the Chechens, we chose a simple tactic, namely: if the Nakh-Dagestan language of the Sino-Caucasian group was formed in the Armenian Highlands, then there is a direct reason to look for the roots of the Nokhchi people there. The ancestors of the Chechens, according to historical, archaeological and linguistic data, had an undoubted genetic relationship with the most ancient population not only of the entire Caucasus, but also of Western Asia. The cultural and linguistic ties of the Chechens can be traced with the civilization of the interfluve of the Tigris and Euphrates, with the Hurrian-Urartian community, with the Basques, Hittites, Etruscans, etc. However, researchers of the genesis of the Nokhchi do not answer the question: when and where did the migration of the ancient Vainakhs to the Caucasus begin? These are the questions we will try to answer. First of all, one should understand the historical content of the term "Urartu", and the ethnonyms "Vainakhs" and "Nokhchis". The state of Urartu, also known as Ararat - the capital of Van or Biayn - from the point of view of the supporters of the "Urartu theory", existed for about 350 years on the territory of the Armenian Highlands. According to the same theory, the "Urartians" were replaced by the Armenians and created their own state of Armenia. However, this theory gave serious cracks after the Czech Berdzhik the Terrible (in the second half of the 20th century) deciphered the Hittite cuneiform and read the richest royal archives of the Hittite capital Hattushash. These documents quite definitely and unequivocally told about the state on the territory of the Armenian Highlands - Hayas, which was located at the same time and in the same place as Urartu. Obviously, two states could not exist at the same time and in the same place. Scientists have concluded that the geographical name Ararat corresponds to Urartu (in the Bible it is mentioned as “the kingdom of Ararat”) (Jeremiah 51: 27), but not as the name of an ethnic group. The name "Urartu" is Assyrian, translated from Armenian - Ararat. It designates a territory by a local geographical name. The Assyrians called Armenia "Urartu" or "Arartu", the Persians - "Armina", the Hittites - "Hayasa", the Akkadians - "Armani". It should be mentioned here that the Armenians themselves call themselves hayami. What do the Vainakhs have to do with Armenia? Based on the research of V.I. Illich-Svitych and A.Yu. Militarev, a number of other major linguists, when correlating their data with archaeological materials, in particular A.K. Vekua, the fundamental works of T. Gombrelidze and V. Ivanov, A. Arordi, M. Gavukchyan and others, we can come to the following conclusions regarding the origin and settlement of representatives of the ancient ethno-language of the Vainakhs. Within the XXX-XXV millennium BC. the primary differentiation of the hypothetical East-Mediterranean-Near Asian proto-ethno-linguistic community of people of the beginning of the Upper Paleolithic into several ethno-linguistic massifs is carried out, among which three are now more or less clearly visible: areas (currently it includes the linguistic ancestors of the Indo-European, Uralic, Altai, Kartvelian and Elamo-Dravidian peoples). Here it is worth noting the new work of A. Arordi "The Genesis of Aya", where the author calls the Aya language this Nostratic language. 2) Afroasian - between the middle Euphrates and the Lower Nile, with a center in Palestine, Transjordan and Syria (the linguistic ancestors of the Semitic peoples, the ancient Egyptians, as well as the speakers of modern Berber-Tuareg, Chadic, Cushitic and Omot languages ​​of the northern half of Africa come from it). 3) Sino-Caucasian - within the Armenian Highlands and Anatolia - Armenian Mesopotamia (not only the ancient and some modern languages ​​\u200b\u200bof the Mediterranean and the Caucasus, such as Basque, Etruscan, Hittite, Hurrrit, "Urartian", Abkhaz-Adyghe and Nakh-Dagestan are genetically associated with it , in particular Chechen, Lezgi, etc., but also, oddly enough, the languages ​​of the Sino-Tibetan group, including Chinese). The Pranostratic community in its modern sense took shape in the Armenian Highlands. From its southeastern part, the descendants of representatives of the western area of ​​the Sino-Caucasian community during the 9th - 6th millennium BC. spread throughout the Northern Mediterranean, the Balkan-Danube region, the Black Sea and the Caucasus. Their relics are known as the Basques in the Pyrenees and the Adyghes or Chechens in the Caucasus mountains. The northern neighbors of the ancient Semites were the speakers of the ancient Anatolian-North Caucasian languages, represented mainly by two branches of the western, Hittite - in Asia Minor (with branches in the North Caucasus in the form of linguistic ancestors of the Abkhaz-Adyghe peoples), and the eastern, Hurrian - in the Armenian Highlands ( with branches in the North Caucasus in the form of the ancestors of the Nakh-Dagestan peoples). Thus, linguists argue that the Nakh-Dagestan language was formed in the Armenian Highlands, which means that the linguistic similarities of the Armenian and Vainakh should somehow be reflected in their geographical names. “Nakh” in Armenian “beginning” Based on the analysis of the toponymic names of Armenia, Chechnya, Ingushetia, it is possible to determine the regions (provinces) in Armenia, from where the first Nokhchis came out and moved to the North Caucasus. Take the Chechen village of Khoy. In Armenian, this word means - a wild ram, a ram. In this word, it is noteworthy that, according to O. Pilikyan, the self-name of the Armenians comes from it - hay, with such a transition hoi-hoai-hai. There are three more versions about the origin of the ethnonym hai. The Armenian city of Khoy - the former Ger, and according to the Avesta - Ver, which the Aryans built in the country of Ar - Man, was located in historical Armenia - the region of Vaspurakan. Today Khoi is located in Iran. There is great resemblance between the Chechen village of Erzi and the Armenian cities of Alzi, Arzni, Arzan, Erzrum and Erznka. In my opinion, the Chechen village of Erzi has family ties with the Armenian Alzi. I will give only a few names of Chechen villages, which are similar to the names of cities and tribes in Armenia. Chechen: Armenian: Shatoy Shot, Shatik Kharachoy Korchay (kh) Armkhi Arme, Urme, Archi Targim Torgom Gekhi Gekhi Beini Biayai - Van Assy Azzi Let us say right away that we do not agree with A.P. Chechen "Nakhchi", meaning cheese. That is, people teeming with cheese. The name "Vainakh" has the meaning of an ethnic community, which included Chechens, Ingush and Batsbi. The word "vainakh" consists of two roots - "vay" and "nah". The word "nokhcho" also has the root "nokh". According to Yu. Desheriev's research, the oldest form of the word "nokhcho" was "nakhcha", with which we readily agree. However, what does the word “nahcha” mean? There are several interpretations of this word: 1) the Armenian interpretation, where the word "nah" comes from the biblical Noah, who descended from Mount Ararat after the Flood. The place where he settled is called Nakhichevan (Nakhchavan in old Armenian), which means the place (van) where Noy (Nakh) descended (ij or ej). 2) In the "Armenian Geography" the Vainakh tribes are mentioned in the 7th century. under the name - nakhchamateank, nakhchamatsank. Linguists translate this word into the Chechen language, which means - those who speak the Nokhchi language. In our opinion, these interpretations are not entirely correct. And that's why. "Nakh" in Chechen means "people". "Nakh" in Armenian - "beginning, first", "nahni" - ancestor, forefather. Therefore, in the word "Nakhchavan" the root "nakh" is not a synonym for Noah, but means "the first man, the forefather", who settled in this place. Thus, the city of Nakhchavan means the city of the forefather, the first ancestor. The word - "wai", in our opinion, since the early Neolithic is associated with the ancient deity - Ai. From this deity, the Armenians got their name Hay, and the country was called Haykh-Khayastan, and the regions of Vaykh and Taykh, etc. The Sumerians called Ayu Enki or Eya. Thus, the word "Vainakh" means "ancestors or people" worshiping the god Aya. The essential mistake of a number of researchers is that they are trying to interpret the Armenian word "Nakhchamateank" in Chechen etymology, which, in our opinion, is fundamentally wrong. Thus, the Assyrians translated the Armenian word Ararat into their own language, and the new state of Urartu was born. So, for example, K.P. Patkanov divided the word “Nakhchamatians” into three parts: “Nakhcha”, “mat”, “Yans” (the plural suffix of the ancient Armenian language). He believes that "Nakhcha" corresponds to the Vainakhs, and "mat" means language in Chechen. Therefore, in order to understand the essence of the word “nakhchamatsank”, it should be interpreted in Armenian etymology. We already know the first part in the word "nakhchamatsank" and "nakhchamateank": "nakhcha" - "forefather, ancestor", or "people", but the second part: "mateank" and "matsank" is the name of both the tribe and the Matyan region in historical Armenia, in the south of Lake Urmia. And in the north-west of Lake Van lived the Mardutsayk (Mardy) tribes. Let's take the name "nokhchimokhk": "nokhchi" - "mokhk". In the south of Lake Van there is the Armenian principality of Mokk, which means ancestors from Mokk. Let us dwell on a number of other examples of the similarity of the names of Armenian and Vainakh villages and cities that are adjacent to each other. We designate the principality of Vayk (Vai-nah) as a strong point and go down clockwise. In the south of Vayk is the province of Nakhchavan (Nokhcho). To the west of Nakhchavan is the Shot (Shatoi) fortress. From Nakhchavan we go down to Lake Urmia (Armkhi) - Kaputan - Matiana, not reaching the lake directly on the course of the city of Khoi (Khoi), aka Ger. In the south of Lake Urmia, the principality of Matyan (matyank, nakhcha-matyank). This list goes on. Thus, the conclusion suggests itself that, firstly, the word "Vainakh" indicates ethnic origin. Secondly, the words “nakhchamateank” and “nakhchamatsank” or “nakhchamokhk” indicate the place of their ancestral home, that is, from which places they emigrated to the Caucasus. Thus, the word "Vainakh" is an ethnic concept, and "Nakhchamatyank", "Nakhchamtsank" and "Nakhchamokhk" is a geographical one. When did the Vainakhs emigrate from Armenia? Let us turn to the Basque sources. In 1927 Bernardo Estornes Lasay's book, The Roncala Valley, is published, where he writes: scriptures, after the global flood, the world collapsed, and only Noah and his family were saved. Noah had a grandson from the son of Japheth, whose name was Tubal. They lived in Asia, in a country called Armenia, when the construction of the famous tower of Babylon began, for this reason languages ​​\u200b\u200bare mixed up and from this, according to one author, the Basque language appeared. Lack of understanding of the languages ​​of people made them wander the world. The forefather Tubal, who was also called Aitor, meaning something similar to the "forefather of the Basques", along with the Armenians, made his way to the western edges of Europe to live. "lingering long years in the Caucasus, they decide to continue their interrupted path - always to the West. As can be seen from the above, the Basques consider Armenia their ancestral home. In general, there are many controversial points on the subject of the Basques, but we will not dwell on them here. Let's just say that in Spain there are a huge number of Basque names similar to Armenian ones. Basque scholars in Spain and Armenia have found over 400 Basque words that have an identical meaning in the Armenian language. It should be noted that emigration from the Armenian Highlands to the Caucasus took place in several stages. The first stage is the epoch of the 7th-4th millennium BC, when migrants worshiped the goddess Ai-Aya-Eya-E. matriarchy in opposition to the emerging patriarchy among the sun-worshippers of the Armenian Highlands, who worship the god Ar. The Vainakhs moved to the Caucasus, the Basques went west to Europe, and the Sumerians went down the Tigris and Euphrates. The second stage - III - I millennium BC, the Aryan era, when the Armenians had the main god - Ar or Ara (Ardini), the Slavs Yar - Yarilo, the Vainakhs - Yerdy. The third stage is somewhere from the 6th century BC. At that time, various nomadic peoples appeared in Transcaucasia, which were an obstacle on the way from Armenia to the Caucasus. Already in the 7th century, the Nokhchis acted under the name "Nakhchamatian". Armenian historiographer G. Alishan writes about them that they are very similar to Armenians, with their adats, rituals, dances, melodic songs, sacrifices, tree worship, etc. Not all materials about the Vainakhs, which are in the Matenadaran (the largest book depository of ancient manuscripts in Yerevan), have been studied. They are waiting for their explorers. Frequent invasions of various nomadic tribes into the Caucasus - Turks, Khazars, Mongols, etc. - disturbed the (relatively) calm life of the Vainakhs. What task did the Nokhchi face during this period? The main thing is to survive, not to dissolve among the nomadic peoples, to preserve their identity, customs, adats, etc. To do this, they climbed the mountains. In the mountains they were in relative safety. It was the closed life in the mountains that caused the absence of the statehood of the Vainakhs. When threatened from outside, they united against enemies, fought back and then lived in their mountains. Just like the Armenians, they fought off enemies. From the Akkadian and Assyrian kings, we learn that when they went to Armenia, about 60 tribal unions opposed them. Many other peoples lived on the territory of the Vainakhs: Turks, Jews, Mongols, etc. , and naturally incest. The question arose: how to determine who is who? The answer is very simple: by seeds (Chech. - tukkhum, Armenian - tokhum, takhum), by birth (teips), that is, they determined their place in society - “one's own” or “alien”. It was then that the cruel and debilitating customs of blood feuds appeared. Instead of the concept of teip, the Armenians had princes (nakharars), and there was enmity between them. The cause of enmity was blood, again seeds - tukhumu. The Armenian princes did not recognize either pure-blooded princes, much less those who claimed to be royal throne. And so, while they were deciding among themselves which of them was purebred, first the Persians and the Byzantines conquered Armenia, and then the Arabs, Mongols and Turks. Until now, in Chechnya, the issue of teips has great importance. It is difficult for outsiders to understand the meaning and place of teips in the socio-political life of Chechnya. Only the Chechens themselves can determine who is who within themselves. The fourth stage is the XV-XVI century, when the Armenians who converted to Islam from the Ottoman Empire (the historical part of Armenia) move to Persia, and from there to Chechnya. The Armenian historian Leo writes very eloquently about these Armenians. These are several Armenian "teips" from the Sanasunk mountains, who were engaged in robbery of the Turkish tax authorities. It happened in this way: when the Turks passed through their gorge to collect taxes, they were let through without hindrance, and when they returned after collecting taxes, they were attacked and robbed. It was impossible to punish or catch them, because they did not have permanent home, their homes were mountains. Therefore, the Turkish sultan gave the command to bypass this area. In the end, I want to note that the relationship of the Vainakhs with the Armenian Highland has not yet been thoroughly studied. And this thesis does not call into question the theory of autochthonous Vainakhs. For the simple reason that when the first Nokhchis came to the Caucasus, there were no inhabitants there, because this territory was under the water of the Caspian Sea. But that's another topic.

Chechens are considered the most ancient people of the world, the inhabitants of the Caucasus. According to archaeologists, at the dawn of human civilization, the Caucasus was the center in which human culture was born.

Those whom we used to call Chechens appeared in the 18th century in the North Caucasus due to the separation of several ancient families. They passed through the Argun Gorge along the Main Range of the Caucasus and settled in the mountainous part of the modern republic.

The Chechen people have centuries-old traditions, a national language, an ancient and original culture. The history of this people can serve as an example of building relationships and cooperation with different nationalities and their neighbors.

Culture and life of the Chechen people

Since the III century, the Caucasus has been a place where the paths of civilizations of farmers and nomads crossed, the cultures of different ancient civilizations of Europe, Asia and the Mediterranean came into contact. This was reflected in mythology, oral folk art and culture.

Unfortunately, the recording of the Chechen folk epic began rather late. This is due to the armed conflicts that shook this country. As a result, huge layers of folk art - pagan mythology, the Nart epic - were irretrievably lost. The creative energy of the people was swallowed up by the war.

A sad contribution was made by the policy pursued by the leader of the Caucasian highlanders - Imam Shamil. He saw democratic, popular culture as a threat to his rule. For more than 25 years of his tenure in power in Chechnya, the following were banned: folk music and dances, art, mythology, observance of national rituals and traditions. Only religious chants were allowed. All this had a negative impact on the creativity and culture of the people. But Chechen identity cannot be killed.

Traditions and customs of the Chechen people

Part of the daily life of Chechens is the observance of traditions that have been passed down by previous generations. They have been building up over the centuries. Some are written in the code, but there are also unwritten rules, which, nevertheless, remain important for everyone in whom Chechen blood flows.

hospitality rules

The roots of this good tradition originate in the mists of time. Most families lived in difficult, difficult places. They always provided the traveler with shelter and food. A person, familiar or not, needs it - he received it without unnecessary questions. This is done in all families. The theme of hospitality runs like a red line throughout the folk epic.

Custom associated with the guest. If he liked the thing in the host home, then this thing should be presented to him.

And more about hospitality. With guests, the host takes a position closer to the door, saying that the guest is important here.

The owner sits at the table until the last guest. It is indecent to interrupt the meal first.

If a neighbor or relative, albeit a distant one, comes in, then young men and younger family members will serve them. Women should not show themselves to guests.

Man and woman

Many may have the opinion that women's rights are violated in Chechnya. But this is not so - a mother who has raised a worthy son has an equal voice in decision-making.

When a woman enters the room, the men who are there stand up.

Special ceremonies and decorum must be performed for the guest who has arrived.

When a man and a woman walk side by side, the woman should be one step behind. A man must be the first to accept danger.

The wife of a young husband first feeds his parents, and only then her husband.

If there is a relationship between a guy and a girl, even if it is very distant, the relationship between them is not approved, but this is not a gross violation of tradition.

Family

If the son reached for a cigarette and the father finds out about it, he should make a suggestion through the mother about the harm and inadmissibility of this, and he himself should immediately give up this habit.

In a quarrel or fight between children, parents must first scold their child, and only then figure out who is right and who is wrong.

A grave insult for a man if someone touches his hat. This is tantamount to a publicly received slap in the face.

The younger must always let the elder pass, let him go first. At the same time, he must say hello politely and respectfully.

It is extremely tactless to interrupt the elder or start a conversation without his request or permission.

Of all the peoples living in the CIS, it was the Chechens who “distinguished themselves” more than others in helping the United States and NATO, who were chosen by the diabolical world government to become an insidious sharp double-edged sword for the mass destruction of the Slavs according to the plan of the international mafia in the current pre-war period and in the future, throughout throughout World War 3.
I often ask questions:
- Why did Perez, the former head of the secret government, and Rasmussen, the chief military strategist and mafia leader in charge of implementing the military and terrorist part of the 3rd World War, focus on the Chechen people?

What are the roots of the Chechen people and who is the ancestor of this people?

And why did the Chechens turn out to be so cruel, two-faced and corrupt #NotPeople, who betrayed and sold all of Russia and the Commonwealth countries to devilish servants from the secret government, exposing them to a crushing blow, thus. 300 million people?!

Many Russian, Belarusian, Ukrainian and other servicemen and ordinary locals simply hate the Chechens for their cruelty, violence and arrogance. Yes, and how can one respect those who so insidiously substitute their own, for the sake of obtaining quick profits and personal privileges? Or do Chechens not consider Russians to be people at all?

I don’t know about you, but when I think about the Chechen people and how they behave towards the inhabitants of our region, delve into their history, I clearly realize that there is something very dark, diabolical in the roots of the Chechen people , as if some very terrible person seriously influenced the creation and formation of this people, which today is expressed in such a terrible attitude of the Chechens to life, in their worldview, some traditions and culture, as well as in their relationship with other peoples!

Well, let’s say that the Chechens have a long conflict with the Russians and they haven’t divided something among themselves, harbored a grudge against each other and are trying to take revenge one on one (although I have my own opinion on this), but the Belarusians don’t do anything to the Chechens have done, and they are preparing against my people a terrible bloody war, a whole series of terrorist acts throughout the country, the massive destruction of our military and civilian population during times of unrest and war, as well as large-scale robberies, looting, seizure of personal property of our citizens, real estate and even entire districts in the capital of Belarus!

Many Chechens, apparently, are proud of the fact that it is the so-called. the ancient civilization of the Aryans is the progenitor of the Chechen people, as many sources on the Internet say, some of which I will give below. However, from the point of view of Christianity, these Aryans, described in the Bible as "sons of Anakov" or "sons of God", are representatives of demonic spirits, fallen angels and messengers of the devil on Earth, although some "philosophers" try to present them as positive demigods. These are demons in the flesh that interbred with beautiful female dugouts, who gave birth to a stronger generation of half demons / half people from them, stronger, hardier and taller than ordinary people, more cunning and strong in military affairs!

This explains a lot to me, for example, why there are especially many demons in the flesh among the Chechens, born in our generation, which even fairly strong military personnel around the world are afraid of, although demons in human form there is in every nation, but not so much. And also why the wolf is the image of the Chechens, although the highly spiritual God's people always associate the wolf with werewolf demons, and the Chechens are proud of their image and even set an example for other peoples. Why exactly this people became a hotbed of terrorism and was especially chosen by the world satanic government for this role in our region and why it is the Chechens who are trying to seize power over the entire terrorist world of the globe, where Chechens are especially distinguished and valued among militants from other countries, and subjugate it , being controlled by Kadyrov-Avvadnon himself, etc.

I know that Stalin (although I don’t have a positive attitude towards him), being a native of the same region as the Chechens, somehow especially strongly hated this people and therefore deported quite a large part of them to other regions of our planet in due time . And sometimes I catch myself thinking that he understood something very well and knew about the Chechens, but what exactly?

Unfortunately, I didn't find the answer to this question...

Why did Stalin deport Chechens and Ingush?
http://holeclub.ru/news/stalin_i_chechency/2012-03-06-1408

Article: "Chechens"

Theories of the origin of the Chechens

The problem of the origin and the earliest stage in the history of the Chechens remains not completely clarified and debatable, although their deep autochthonism in the North-Eastern Caucasus and a larger area of ​​settlement in antiquity seem quite obvious. It is possible that the mass movement of the Proto-Vainakh tribes from Transcaucasia to the north of the Caucasus, but the time, causes and circumstances of this migration, recognized by a number of scientists, remain at the level of assumptions and hypotheses.

Version of the doctor of historical sciences, professor George Anchabadze about the origin of the Chechens and Ingush:

• The Chechens are the most ancient indigenous people of the Caucasus, their ruler bore the name "Caucasus", from which the name of the area originated. In the Georgian historiographic tradition, it is also believed that the Caucasus and his brother Lek, the ancestor of the Dagestanis, settled the then deserted territories of the North Caucasus from the mountains to the mouth of the Volga River.

Several other versions exist:

• Descendants of the Hurrian tribes (cf. division into teips), who went north (Georgia, the North Caucasus). This is confirmed both by the similarity of the Chechen and Hurrian languages, as well as similar legends, and an almost completely identical pantheon of gods.


• Descendants of the Tigrid population, an autochthonous people who lived in the region of Sumer (R. Tigris). Chechen Teptars call Shemaar (Shemara), then Nakhchuvan, Kagyzman, the North and North-East of Georgia, and finally the North Caucasus, the point of departure of the Chechen tribes. However, most likely, this applies only to a part of the Chechen tukhums, since the route of settlement of other tribes is somewhat different, for example, Sharoi cultural figures point to the Leninakan (Sharoi) region, the same can be said about some Cheberloi clans, such as Khoy (“hjo” - guards, watch) (Khoy in Iran)

Part 7. Who are the ancestors of the Chechens and where do they come from.

Much water has flowed under the bridge after the Great Flood, and Roman (inverted) law and rulers have established themselves in this world, who all with a chok destroyed any mention ofAryan civilization and their special people's government, instead of which the domination of newcomers with an aggressive mentality, with a lower culture and an ugly form of minority power with a whole arsenal of suppression and subjugation, was established.

Only the Vainakhs, apparently due to the military way of life and strict adherence to the laws of their ancestors, were able to preserve until the 19th centurymoral norms and beliefs of the Aryans and the form of social structure inherited from their ancestors with popular rule .

In their previous works the author was the first to point out that the essence of the Chechen conflict lies in the clash of two different ideologies of public administration and in the special flintiness of the Chechens, who do not completely submit to any losses.

In this unequal and cruel battle that the Chechen people inherited, the Chechens themselves have changed and have lost a lot over the past three centuries from what their ancestors had been protecting for thousands of years.

The sasens have left their marknot only in the North Caucasus . The Sasinid dynasty in Iran, removing the "new aliens" from power, restored the Aryan norms of morality and the religion of Zoroastrianism (Zero - zero, the starting point, aster - a star, i.e. the stellar beginning). In Greater Armenia, the descendants of David of Sasun bravely fought against the troops of the Caliphate in the 8th-9th centuries, and the regular Turkish army and bands of Kurds in the 19th-20th centuries. As part of the Russian corps, the Chechen detachments of Taimiev (1829) and Chermoevs (1877 and 1914) stormed the Armenian city of Erzrum three times, freeing it from the Turks.

One of the modified names of the Chechens is Shashen,in the Karabakh dialect of the Armenian language sounds like "special to the point of madness and brave to the point of madness". And the name Tsatsane already clearly indicates the peculiarity of the Chechens.

Nokhchi Chechens consider (apparently, at the call of blood)Nakhchevannamed by their ancestors as the settlement of Nokhchi, although the Armenians understand this name as a beautiful village. Slender, white, blue-eyed warriors on horseback among swarthy and undersized peasants were really beautiful.

There are traces of Nokhchi in southeastern Armenia in the region of Khoy (in Iran) and Akka in western Armenia in the interfluve of the Greater and Lesser Zab south of Erzrum. It should be noted that the Chechen people and the Vainakh communities that make it up are heterogeneous and include a dozen separate branches, with different dialects.

When studying Chechen society it seems that you are dealing with the descendants of the last defenders of the fortress, gathered in the citadel from different places. Moving for various reasons, the great-ancestors of the Chechens did not go further than a thousand kilometers from Mount Ararat, i.e. they practically remained within the region.

And the great-ancestors of the Vainakhs came from different places - some quickly and with heavy losses, while others gradually and more safely, for example, like Nokhchi fromMitanni. Let those times (more than three thousand years ago) be long and stretch for tens and hundreds of years. Along the way, they left the settlements they founded, and some of them went further, moving north for a reason that is now inexplicable to us, and the rest merged with the local population.

Finding traces of the ancestors of the Chechens is difficult because they really did not come from one place. There were no searches in the past,the Chechens themselves were content with an oral retelling of the path of their ancestors , but with Islamization, there were no Vainakh storytellers left either.

Today, the search for traces of the great-ancestors of the Vainakhs and archaeological excavations must be carried out on the territory of as many as 8 states during the period of the end of the second millennium BC.

The arrival of the former Aryan guards in separate detachments with families and households in the Galanchozh region marked the beginningChechen tukhums and taips (tai - share). The main taipas still distinguish their plots (share) on the land of Galanchozh, since it was then first divided by the great-ancestors thousands of years ago.

Gala among many peoples means to come, i.e. Galanchozh can mean the place of arrival or settlement from it, which is true either way.

Both the name of the great-ancestors of the Chechens (Sasen) and the current name of their descendants (Chechens), and their whole history are special.The development of Chechen society differed in many features and in many respects has no analogues.

The Chechens turned out to be very refractory and difficult to change from their ancestors, and for many centuries they retained their language and way of life, and the social structure of theirfree communities ruled by councils, without the admission of hereditary power . Legendary Turpal Nokhcho, who coped with the bull, harnessed it and taught the Nokhchi how to plow, overcame evil and bequeathed to keep the lake, from which the Nokhchi settled, clean, i.e. keep clean the foundations, language, laws and beliefs received from the ancestors (without polluting them with alien customs). As long as Turpal's commandments were respected, the Chechens were lucky in history.

Khazaria is easily translated into the Nakh language. This can be translated in Chechen and Ingush as “Beautiful country (beautiful field)” (“khaz are”, lit. “beautiful field”).

Let us recall the words of Shamil Basayev (I myself heard them in one of his interviews) that the war of the Chechens is revenge for the defeat of the Khazars. Basayev did not deny the origin of the Chechens from the Khazars.

Chechen writer German Sadulaev also believes that some Chechen teips are descendants of the Khazars

Some Chechens also talk about "Jews-Chechens, who later occupied the highest posts in Khazaria" and that in general the Khazars are Nokhchi (Chechens)

"The wide valley of the Terek, according to all historical sources, was inhabited by the Khazars. In the 5th - 6th centuries, this country was called Barsilia and, according to the Byzantine chroniclers Theophanes and Nicephorus, the homeland of the Khazars was located here," wrote L. Gumilyov

V.A. Kuznetsov in his “Outline of the History of the Alans” writes: “Definitely, we can only say that the steppes of Ciscaucasia to the north - northeast of the middle course of the Terek River (from the turn of the Terek to the east and to the confluence of the Sunzha) belonged to the Khazars from the 7th century "

"In the 2nd-3rd centuries, the Khazars were still a small tribe and occupied the shore of the Caspian Sea between the Terek and Sulak rivers."

Lev Gumilyov believes that the Jews moved to the territory of Khazaria after the suppression of the uprising of the Mazdakites in Iran: "The surviving Jews settled north of Derbent on a wide plain between the Terek and Sulak"

“Part of the steppe regions of modern Chechnya was also part of the Khazar Khaganate” (Chechentsy. History and Modernity. M, 1996, p. 140).

The Khazars also lived in the regions of Dagestan adjacent to Chechnya, see for example. here

According to "Toponymy of Chechnya" by A. Suleimanov, it is in Chechnya at the place of the so-called. "Shamilevsky" fortress are the ruins of the Khazar capital Semender. Some really move Semender to Khasav-Yurt in Dagestan, but earlier Chechens lived there mostly.

According to Gumilyov, the capital of the Khazars was located on the site of the village of Shelkovskaya, on the way from Grozny to Kizlyar.

But not only Gumilyov assumed that Semender Khazar was located near Shelkovsky, A. Kazam-Bek spoke about this.

The well-known Dagestan archaeologist Murad Magomedov is of the same opinion: "Therefore, the Khazars had a new city - the second Semender, on the Terek. Archaeologists call it the Shelkovskoe settlement - now it is the territory of Chechnya, on the banks of the Terek ..."

Yes, and Chechen scientists themselves believe that the capital of Khazaria, before its transfer to the Volga to Itil, was on the territory of Chechnya: for example, the head of the Archival Administration under the President and Government of the Chechen Republic Magomed Muzaev: “It is quite possible that the capital of Khazaria was located on our territory. We must know that Khazaria, which existed on the map for 600 years, was the most powerful state in the east of Europe. Some of our researchers tend to believe that the word Khazaria originated from the Chechen word "Khaza Are".

"Since in our region, based on some historical data, the city of Semender, the first capital of Khazaria, was located, and there are no other similar fortresses in the Terek valley, we can say with confidence that this is the citadel of Semender," the head of administration told a group of scientists and journalists Shelkozavodskoy village Ruslan Kokanaev."
see also
"... this area contains a huge historical material, but no one has seriously dealt with the historical objects of our republic, according to Ruslan Khanakaev, a historian by education and the head of the administration of the Shelkozavodskaya village, at all times historians and archaeologists have been looking for the city of Semender, but the owner of the historical city is the Chechen Republic ( Chechnya)…"

Thus, the leading Khazar scholars not only claim that the Khazars lived on the territory inhabited by Chechens, but also that it was on the territory of present-day Chechnya that the first capital of Khazaria was located.

(Regarding the Khazars, they were not Türks, as is often believed, the ethnologist L. Gumilyov attributed them to the peoples of the Dagestan type; contemporaries of the Khazars noted that the Khazar language is not similar to the Turkic).

In general, few Khazar words are known (Chichak, Idal, etc.), they all resemble Chechen words.

The fact that the Khazar and Vainakh languages ​​are similar and related is known from Armenian historians. In ancient times, the Vainakhs were called “gargarei”, and according to Movses Khorenatsi, Mesrop Mashtots created an alphabet for the Gargar language: “Stegts nshanagirs kokordakhos aghkhazur hjakan khetsbekazunin aynorik gargaratsvots lezun” (“created letters for the wild language of the white Khazars, rich in throat sounds [“agh” - “ white”, “khazur” – “Khazar”] similar to the barbarian Gargarian”)

This shows that Armenian historians, contemporaries of the Khazars, noted that the language of the Khazars is similar to the language of the Vainakhs.

The English-language Wikipedia says: "Some scholars in the former USSR believed that the Khazars were the indigenous inhabitants of the North Caucasus, mainly the Nakh peoples. Argument, then the name "Khazar" with Chechen language translates "beautiful valley"" ("Some scholars in the former USSR considered the Khazars to be an indigenous people of the North Caucasus mostly Nakh peoples. Argument is, that name "khazar" from chechen language translates "beautiful valley"."), cm.

Sheshan - the name of one of the descendants of Israel (1 Paralipomenon, Ch. 2, Art. 31) and the ethnonym of Chechens in Kabarda (Sheshan), Lezgins (Chachans), Ossetians (Sasan and Sasanayt) and Arabs (Shashani), this also includes the name of the once largest society in Chechnya is Chechen. Sheshan is the son of Jeshei, the father of Ahlai, from the family of Jerahmeel (I Chron., 2, 31-41), from the offspring of Judah, the son of Jacob / Israel.

The ethnonym Chechen also reminds Achin, Ashin - the names of the Khazar family.

Characteristically, the Chechens considered the Zhugti/Jews to be their teip, which indicates kinship. In addition, the legend has been preserved that the ancestors of the Chechens left Sham (Syria?) from the Jews.

The Chechen ethnographer and linguist Arbi Vagapov revealed the similarity of the Hebrew-Phoenician alphabet (the Hebrew and Phoenician alphabets are the same, since the Phoenicians are one of the Greek names for Jews) with the Chechen language.

The Chechens call the Volga "Idal", like the Khazars.

The Ingush word kinez / "church" according to D. Malsagov is borrowed from the Jewish-Khazar knes "prayer meeting, cathedral", and according to A. Genko and G.-R. Huseynov from Kanis "synagogue".

Nahor is the name of Abraham's ancestor and resembles the word "Nakh", i.e. "people" in Chechen.

Halakha - G1illakh - custom, tradition, law in Chechnya and Israel (Albert Machigov drew attention to these and other coincidences of the Jewish and Chechen languages, see for example: halla - bread in Hebrew and khallar in Chechen; "shin" - i.e. "double" in Hebrew as well as in Chechen shih-shin.).

And on my own behalf, I can add to A. Machigov similar Jewish and Chechen words, for example "bart" - union, consent (Chech.), cf. Hebrew "takes, brit" - union, agreement. Or: MARCH - I allow, Hebrew, MARSHOT - freedom, Chechen.

The Ingush, according to some Teptars (traditions), are the descendants of the Jadite Jews (Jews from Iran). There are many stories of the Jordanian Ingush that the Ingush are Jadites who fled from Iran.

Interestingly, the Ingush have up to 40% of the J2 genotype, which is from the Middle East.

The proximity of the Ingush and Chechens to the Jews is also confirmed by geneticists. Chechens and Ingush have the most in the Caucasus [Y]-chromosome, which is common among Jews 26% and 32% respectively. See , Look Table 3 for the Caucasus. See around the world.

The genetic relationship of Jews with Chechens is indicated, for example, by dermatoglyphic data - the so-called. index Th, which is approximately the same for Chechens, Ashkenazi Jews and Tuareg (a people in North Africa who professed Judaism before Islam)

Chechens have the same genes as Ashkenazi Jews 14-13-30-23-10-11-12-13.16. The same for the Ingush for the same gene

Also with the Armenians. Geneticists have revealed the kinship and coincidence of the genes of Chechens, Ingush, Armenians and Jews. According to the genetic comparison, the Ingush have the closest blood purity to the Jews.

Leonti Mroveli names the Khazar's son - Uobos / Vobos, which is considered a personified name of the Nakh tribe - "vvepiy", "fyappii" (vappii / faippiy) (akkhii).

The Khazars called their ancestor Togarm, a descendant of Noah, and the Ingush have the surname Targimkhoy, reminiscent of Togarm. Wikipedia says: "In medieval genealogical legends, the Khazars were erected to the descendant of Noah Togarma."

Even words similar to Canaan (Israel) can be found in the Chechen and Ingush languages.

Canaan (Israel) - Kinakh \ Nakh country \.

The Nakhs called the builders of the towers "jelti", apparently from "jugti".

The Vainakhs consider themselves descendants of Noah, as do the Jews (from Noah's son, Shem), which indicates a Biblical influence. The self-name of the Chechens "Vainakh" is comparable to the Hebrew expression "bnei noakh".

Many toponyms in Chechnya are associated with the Khazars

For example, Khazar-duk (Khazar duk) "Khazar Ridge" - in the south-east. on the side of KhIyylah, the area in the vicinity of the same KhIyylah Khazarchoy and Khazar baso. There is Olkhazaran irzo (Olkhazaran irzo) "Olhazar (l.) Glade".

GIazar-GIala (Gazar-Gala) "Khazar fortress" ("Khazar fortification") - was located on the right bank of the Ivgiy, on the c. from Booni-Yurt.

There was a Khazar-Roshni settlement located on the southwestern side of Urus-Martan.

In the vicinity of XIIylah there are places Khazarchoy, Khazar baso.

GIazar-GIaliytIa (Gazar-Galiyta) "Khazar fortification" - within the boundaries of the village of GIachalka. Perhaps Ialkhan-Evl, GIazar-GIala are the oldest parts (settlements) of the village GIachalka.

"The village of GIachalka was supposed to emerge from five small settlements, with the Khazar fortification in the center: Barchkhoin kup, Zandakoyin kup, Ialkhan-Evl, Ohchoin kup and the Khazar fortification," - A. Suleymanov.

Under the Khazars, on the site of the present Upper Chiryurt, there was the city of Andri, which controlled the entire North-Eastern Caucasus

The Mulkya society (malk - god, king and proper name among the ancient Jews) has the ruins of Pezir-khelli (Gezir-khelli, - “Khazar settlement”) - next to B; ovt; archa on b. Mulkoyin erk river, to the village. from Hurik. In the society of Mulk'a there was a village GIezar-Kkhelli - a Khazar settlement until 1940.

In the society of Nashkh there is a river Khazar-khi.

Mozharskaya beam - a tract in the northeast of the village of Kalinovskaya, where the Cossacks went for salt. The name goes back to "madjars" - a medieval Khazar settlement, where there were many artisans-gunsmiths. Firearms "Madzhar" weapons, mentioned in the heroic songs of the Chechens, spread from here: "mazhar top" - a flintlock Madzhar gun. Or: "barkhI sonar mazhar top" - an octagonal Madzhar (flintlock) gun.

There is the village of Alkhazurovo - the village of the Urus-Martan district.

The name of the village of Braguny in Chechnya is derived from Bersiliya / Barsalia, from where, according to Michael the Syrian, the Khazars came out.

Bersilia / Barsalia, from where, according to a legend preserved back in the 12th century. Michael the Syrian, the famous Khazars, who are also one of the ancestors of the Kumyks, came out.

From the Khazar-Jewish language, the name Bayan / Bayant came to the Chechens (as well as to the Russians). These names come from the Khazar-Jewish name Vahan / Baan (the Armenians of the Van region in Turkey considered themselves descendants of Jews).

Hebrew words can be found in the Chechen language. For example, Chech. kad "chalice, glass". On the other hand, for example, "Pison" in Hebrew means "abundance of water", this was the name of the river mentioned in the Bible, originally called "khison" (the differences "x" to "f" are typical for the Vainakh languages), which recalls Vainakh "khi" - "water", "river".

In Chechen, the name of Saturday clearly came from the Jews - shoatta - that is, Shabbat. It is characteristic that, as they say, the Ingush, like the Jews, evening, Friday night, is called Saturday night, and, as it were, they are preparing for each next day, from the evening.

I note that the designation of a mummer, causing rain (it is poured with water), in the Vedensky district of Chechnya and among the Akkin Chechens - Z1emmur, dating back to Hebrew - in the dialect of the Tat language there is a religious term zemiro "religious chant". The same basis is presented in the Karaite zemer "religious chant, religious poem", zemer "verse from psalms".

The Moscow businessman of Chechen origin and amateur historian Vakha Mokhmadovich Bekhchoev in his work "The Caucasus and the Jews", M., 2007, proved that the Chechens are the missing Israeli tribe of Dan. In this connection, he developed a political program for the reconciliation of the Semitic brothers: Jews, Arabs and Chechens, according to which Jews accept Islam and create a single Islamic Semitic state "Islamic Republic of Israel-Ichkeria" with Arabs and Chechens.

On the other hand, there is an Ingush author Yusupov M. (“Saul”) on the Internet, who proves the family ties of the Ingush and Jews.

The origin from the tribe of Dan is also evidenced by the fact that earlier one of the names of the Ingush and the Vainakhs in general was G1aldini, where Dani, Deny is obviously a name.

Ermolov built the city of Grozny on the site of the Jewish village of Dzhukhur-Yurt.

In the Grozny region there is even such a toponym as Zhugtiy bainchu borze (Zhyugtiy bainchu borze) "To the mound where the Jews died."

Chechens have parables, sayings, legends about Jews, for example, a story condemning a Jew who beat his son for no reason. Once a Chechen was walking along the banks of the Sunzha River. There the Jews dressed the skins of animals. He sees that the Jew, for no apparent reason, grabbed his son and began to beat. The Chechen was surprised: "Why are you beating the boy, because he did nothing?" "Do you want me to beat him up after he ruins the hide?" Since then, in Chechen conversations, one hears: "Like that Jew of his son."

The Chechen annals of Nokhchi speak of the Jews, led by the princes Surakat and Kagar, and their war with Dagestani and Arab Muslims. Akhmad Suleimanov in his work "Toponymy of Chechnya" wrote that "after the collapse of the kingdom of Simsim, King Surrokat and his entourage retreated to the west with a large caravan loaded with weapons, treasury, with the remnants of the troops, sometimes stopping along the way of their movement, reached the river Chanty- Argun and on its left bank, on a high cape, a powerful tower fortification was laid.The remains of this fortification have survived to this day under the name "Kiirda bIavnash".The descendants of the king tried to establish themselves here by appointing their nobles Biyrig Bicchu and Eldi Talat as princes, who immediately began internecine war. King Surrokat and his son Bayra failed to establish themselves here."

According to the annals of Russians in eastern Alania (Chechnya), not far from the present city of Grozny, "beyond the Terek River, on the Sevenets (Sunzha) River, the Yassky (Alanian) city, the glorious Dedyakov (Tetyakov)". Its name can be understood as Tat (Mountain Jew) - Jacob? I'M WITH. Vagapov saw in this Dedyakovo the historically attested Chechen village of Dadi-Kov // Dadi-yurt.

Gumilyov considered the Khazar Jews to come from Iran, the Mazdakit rebels who settled in the mountains of Dagestan and on the banks of the Terek.

The primary focus of Khazaria was, according to the Khazar king Joseph, the country of Serir, located on the site of present-day Chechnya and adjacent parts of Dagestan.

M.I. Artamonov (“History of the Khazars”), speaking about toponymy in the Khazar-Jewish correspondence, noted: “The name of Mount Seir suggests identification with the ancient name of Dagestan - Serir. The Tizul valley closely resembles the country of T-d-lu, at the end of which, according to Joseph, was Semender, and likewise the Greek Zuar, the Arabic Chul, the Armenian Chora, which meant the same thing, namely, the Caspian passage, the Caspian valley, and, together with that, blocking his fortress Derbent. Mount Varsan involuntarily evokes the city of Varachan, the capital of the Dagestan Huns, and Barshalia or Varsalia, the ancient homeland of the Khazars. If so, then the place where the Khazars converted to Judaism should be considered Dagestan, the country where the original center of Khazaria was located.

Archaeological work of 1965–80 established that the Khazars lived on the northern shore of the Terek and on the shore of the Caspian Sea between the mouths of the Terek and Sulak.

The tribal custom of the highlanders - adat - is similar to ancient Jewish law - somehow blood feud, drinking wine, bride kidnapping, etc.

So, for example, the elders taught the youths of the tribe of Benjamin: “Behold, every year there is a feast in Shiloh. Go there and sit in the vineyard, and when you see that the city girls go out to dance in round dances, then get out of the ambush, grab any of them for yourself and return to your land. Bishop Israel, describing the funeral rites of the Khons, i.e. Khazars, notes that they beat drums over the corpses, inflicted wounds on their faces, arms, legs; naked men fought with swords at the grave, competed in horseback riding, and then indulged in debauchery. These customs are reminiscent of the mores of the Phoenicians and the ancient Jews. The sages wrote that the Torah was given to the Jews because they are "azei panim" (cf. "Ezdel" - the spiritual and moral code of honor among the Vainakhs). This term includes both courage and arrogance at the same time.

Blood feud was also among the ancient Jews: for example, the Talmud decides: "The Day of Atonement forgives sins against God, and not against man, until the injured party receives retribution" (Mishnah, Yoma, 8:9).

The very term ADAT is surprisingly consonant with Jewish law - B "DAT Moshe ve Yisrael" according to the law of Moses and Israel.

B. Malachikhanov notes that the term "utsmiy" could have arisen from the Hebrew word "otsuma" - strong, powerful.

It can also be said vice versa, mountain Jews live according to the customs of the mountaineers: faith in spirits, hospitality, kunachestvo, polygamy, etc. Gorsko-Jewish. surnames are formed by the name of the grandfather, as among the Dagestanis (Ilizar - Ilizarovs, Nissim - Anisimovs). At the same time, large families united in tribal quarters (taipe, less often dash: from the Karachay-Balkarian tiire - quarter), retained the name of a common ancestor, such as the Bogatyrevs, Myrzakhanovs (in Karachay). In Azerbaijan, the surnames of Mountain Jews were often written in a Turkicized form - Nisim-oglu, for example. It should also be noted that, while living in Kabardino-Balkaria, the Mountain Jews, unlike their fellow Karachai tribesmen, retained the Dagestan form of education of tukhums named after their grandfather: Isup - Isupovs, Shamil - Shamilovs, Ikhil - Ichilovs, Gurshum - Gurshumovs, etc. .

At the same time, there is no contradiction that these peoples do not now profess Judaism, because. paganism, Christianity and Islam were widespread among the Khazars themselves. Movses Kagankatvatsi writes that Bishop Israel "converted many countries of the Khazars and Huns to Christianity", especially in the capital of the Huns - the city of Varachan (Primorsky Dagestan). Similar information is given in the history of Movses Khorenatsi.

Near the village of Chir-Yurt on the river. Sulak found the ruins of the ancient capital of Khazaria - Belenzher. The ancient settlement closes the entire valley of Sulak at the exit of the river from the foothills to the plain. From the side of the steppe, the city was fortified with a moat and a wall. The second city of Khazaria - Semender was located near Derbent. The advantageous position near the sea harbor elevated it and for some time it became the capital of the kaganate. Powerful fortress cities are also known outside the Sulak basin - on Aktash and Terek.

Some villages in Dagestan in local chronicles and among the people are called Dzhugut (Jewish) - Zubutl, Mekegi, Arakani, Muni, etc., and in a number of villages in the mountainous part of Dagestan there are so-called. Jewish quarters. The memory of Judaism binds many settlements in Dagestan. The most revered names among the Dagestan peoples - Ibrahim, Musa, Isa, Shamil, Yusup, Yusuf, Salman, Suleiman and Davud - are also derived from Jewish ones. Many well-known families in the Caucasus associate their genealogy with the house of David. The genetic anomaly "G-6 F-D" occurs in Jews 10 times more than in other peoples. Scientists find the same% among some tribes inhabiting the Caucasus. Lezginka is a Jewish dance. Djigit resembles a juhud (Jew). Jewish origin is attributed not only to individual auls, but also to entire peoples, for example, Andians, Tabasarans, Kaitags.

Why did the drunken brawler anti-Semite Stalin destroy sources on the history of the Chechens (eyewitnesses said that on central square Grozny in 1944, a huge mountain of books smoldered, burning down, for more than a month)? Did he want thereby to make the Chechens forget their roots? But this was not the case - the Chechens were allowed to be Chechens in Central Asia. Just then, the campaign against the Jews began, incl. and in terms of history, for example, the Khazar expert Artamonov was defeated. Maybe there was a Jewish trace in the history of the Chechens that irritated Stalin? Note that Putin brought down repressions on those oligarchs who were connected by business with the Chechens - Berezovsky, Gusinsky, Khodorkovsky.

According to Mas "udi (X century), Semender (Tarki = Makhachkala) was the original capital of Khazaria, and only after the capture of this city by the Arabs (in the VIII century), the capital was transferred to the city of Itil on the Volga. This proves that Dagestan was the original Khazaria Moreover, Mas "udi says that in his time Semender was inhabited by the Khazars. According to Ibn-Khaukal (X century), the ruler of Semender, like the Khazar rulers, professed Judaism and was related to the kagan. Despite Mas'udi's message about the conquest of Semender by the Arabs, other sources of the 10th century (Ibn-Khaukal, Al-Mukaddasy, the author of Hudud al-Alem, King Joseph) unanimously consider it to be part of the Khazar state. Prince Svyatoslav took Semender as Khazar city.

The same Derbent, according to Brutskus, was called by the Armenians and Greeks Uroparach, - "Jewish fortress". I can add that another early medieval name of Derbent - Chor is derived from "dzhuur" ("Jews"). And the Arabs called Derbent - Darband-i Khazaran - "the fortress of the Khazars." Already in the Jerusalem Talmud, a rabbi from Derbent is mentioned.

The Arab historian and geographer Ibn Iyas wrote about the Khazars: "they are a people from the Turks on a huge mountain, beyond Bab al-Abwab (Derbent)", that is, the Khazars are highlanders.

The Khazars (correspondence between the diplomat Hasdai ibn Shaprut and the Khazar king Joseph), speaking about their homeland, claimed that "our ancestors told us that the place where they (Khazar Jews) lived was formerly called" Mount Seir. the homeland of the Khazars is the country of Seir / Serir (now Chechnya and the Avar part of Dagestan), about which Masudi writes that he "is a branch of the Caucasus. ... it is in the mountains", that is, the Khazars are the essence of the highlanders of the Caucasus.

Assa - the river, the right tributary of the Sunzha River, according to scientists, takes its name from the sect of the ancient Jews of the period of early Christianity, which was brought to the North Caucasus, probably by the Khazars. In the concept of the Ingush, 1asa means "apostate", but in the literal sense it means "paganism" or "pagans".

Relations between the Mountain Jews and the Lezgins of the Andi (Andi) were of a friendly nature. These Andi, whose Jewish origin is spoken of by native legends, live in Dagestan and Chechnya. They were Jews before the invasion of Andia by Tamerlane's detachments, the extermination of the ruling house of Khan Yoluk in Gagatl and the establishment of Islam. Shamil finally turned the entire Andean Gorge into him. The people have legends about the inhabitants of Gumbet, many of whom preferred death to the adoption of Islam. The fact that Andis are connected by origin with Jews and Khazars is also confirmed by the fact that one of the capitals of Khazaria was called Anji (Anzhi / Inzhi). In “Darband-name” the following is written about him: “The city of Semend is the Tarkhu fortress. And Anji, which is now destroyed, was on the seashore 3 farsakhs from Tarhu; it was a great city." Only a huge army of Arabs, after several days of stubborn fighting, managed to "subdue the inhabitants of Anji and convert them to Islam." The chronicle "Derbent-name" by Muhammad Avabi Aktashi testifies that "2 thousand wagons were connected and the soldiers of Islam, moving them in front of them, used them to take the city by storm." These events were reflected in the literature of the Kumyks, for example. in "Anji-name" (1780) by Kadir Murza from Amirkhan-gent (Kyahulay). Destroyed by that time, the city called Inzhi-kend in the XII century. Mahmud of Kashgar also notes. The oikonym andi often sounds in Kumyk (Khazarian) toponyms: Anzhi-Arka (Anzhi Hill), Anzhi-Bet (Anzhi-city), Anzhi-Sklon, Anzhi-tau (Anzhi-mountain).

In the Avar chronicle "History of Irkhan" it is indicated that the Sultan of Irkhan (Avaria) is the brother of the Khakan of Khazaria. The Jewish princes Surakat and Kagar (kagan?) settled in Avar: “Then the princes of Kabatiy Surakat and Kagar, Jewish princes, came to Avar.” The Avar khans, finally exterminated by Shamil, were, according to legend, of Jewish origin.

The name of a tribe closely related to the Kumyks is kochan / okochir - Akkintsy, who come from the Vainakh society Akki (sources of the late 18th-19th centuries localize them in the upper reaches of the Gekhi and Fortanga rivers, on the right tributaries of the Sunzha), known by their Kumyk name - "auk" (auh). There are 14 Turkic tribes in the North Caucasus subject to the "Hun sovereign" in the Armenian history (5th century) along with "Hun", "Maskut", "Pukur" (Bulgars), "Kuz", "Dzhemakh", "Kutar", "Joch", "Guan", "Masgut", "Toma" is also called the tribe "Akuk". The basic forms of the ethnonym "Okuki" and "Okochan" are the Akuk and Akachir forms, recorded in the sources as early as the 6th-7th centuries. It is formed from the earlier name of the Khazars - Akatsir (from the Turkic aq + kasir qazar aq qazar).

Akatsir are Khazars. About okuks (okochirs, okochanys) of the 18th century. there is information confirming their Kumyk-Khazar origin. And Gildenstedt, who left a description of Kizlyar in the 70s. XVIII century., Calls "Okochira quarter", the inhabitants of the Kumyk village, "crossed to Kizlyar and settled there." In Kumyk sources (a letter from Adil-Gerey of Tarkovsky to Peter I) they are known both as "a people called okhuh-Circassians" and as akochans. Peter Henry Brus (1722) identified them with the Tatars and wrote about the Circassians of Terka ("the capital of the Circassian Tataria") that "... their language is common with other neighboring Tatars."

The Russians originally called the Chechens "Okochans"

The aforementioned okochans (okhi, akintsy) are the Dagestan name of the local Chechens - akintsy (Aukhovtsy). Akkin detachments led by Aguki Shagin participated in the Khazar-Arab wars. In 735-36, the Arab commander Mervan managed to capture and destroy 2 Khazar fortresses inhabited by the Aukhars - Keshne (Kishen-Aukh) and Hasni-Khisnumma. An Akinian from Dagestan is known who wanted to conclude an agreement with Ivan the Terrible - his name Shubut on the one hand resembles “Shabbat”, on the other hand, frequent elements of the Khazar names “S.b.t.”.

Chechens also have a connection with the Khazars, hence the surname Bogatyrev, the Khazar element is the occurring element of Chechen names and surnames "edel" (from the Khazar name of the Volga and / or the Khazar capital located on it - Itil, idil - river): Edelkhanov, Idalov.

The surnames Dudaev, Dadashev, Tataev, Tatashev are formed from "tat" (Tats = Mountain Jews). The names Ibragimov, Izrayilov, Israpilov, Itzhakov, Daudov, Musaev, Musoev, Nukhaev, Suleymanov, Yakubov speak for themselves. Among the names of Chechen gunsmiths, Olkhazur (Alkhazur), born in 1875, is mentioned; another Olkhazur (Alkhazur) - the son of Mahma, 2nd floor. 19th century made gunpowder. From the ethnonym Khazars come the surname Gaziev, Kazy-, Kadyrov, Khazarov.

Chechen terrorist Khamzat Khazarov was detained in Odessa. The surname clearly points to the Khazar ancestors, as well as the surname and name of the Alkhazur, Alkhazur (but folk etymology associates the name Alkhazur with the word "bird"). Hence the old name Hasi.

It is interesting that there are many Israilovs among the Chechens: Khasan Israilov, Kadyrov's opponent Umar Israilov, journalist Asya Israilova, General Khunkar Israpilov, head of the presidential administration of Chechnya Abdulkahar Izrailov and many others raised an uprising against the Soviet regime.

A Chechen named Aslan Khazarov was one of the architects of the well-known scam “Chechen advice notes”.

Field commander Dzhambul Khazarov, acting in Georgia, is known.

Popular names like Salman and Shamil also indicate a connection with the Jews, as well as a scarf or headband that Chechens use.

The Muslims are believed to have practiced a mixture of paganism and Judaism before Islam.

S.A. Dauev: “One of the first to reveal the etymology of the word “ichkeria” was U. Laudaev in 1872. He wrote: “Ichkeria is a Kumyk word; 'ichi-eri' means 'earth inside'…” Here he draws attention to the fact that in the etymological analysis of the word “ichker” (“achkar”, “ichkir”) U. Laudaev drops out the guttural sound “k”, which in this case should not fall out.

The fact is that the second part of the “geri” (“keri”) denotes the Gers (Gers or Subbotniks) - Judaizing aliens who appeared in the region since the time of the Khazar Khaganate. Aliens who performed the rite of conversion to the Judaic religion - giyur (the word “gyaur” comes from it) were called Gers ... In the Khazar kingdom, Judaism was the dominant religion, at various times Jews penetrated the North Caucasus along with the Persians, who in the Caucasus are called mountain Jews, there are traces of Judaism not only in the south of Dagestan, but also in the north and even in Chechnya. If we carefully look at the geographical position of Ichkeria, we will see that it borders on Andia (Dagestan), and many attribute the Andians to the Jewish ethnic group. From the southwest, Ichkeria comes into contact with the Tat-butri (Charbali) society, whose name (Tats - Mountain Jews) speaks for itself. From the west, the Chechen society Vedeno borders on it, in the vicinity of which we have living traces of Judaism, and next to Vedeno is the former Persian farm Khinzhoy Kotar, from the north we go to the Kumyk society, in which the religious and political elite of the Khazar Khaganate took refuge, and from the east - Salavat society, dotted with Persians and Mountain Jews. Therefore, the approach of explaining the word “Ichkeria” with the help of the Persian language, the language of communication of the social, political and religious elite of Khazaria, is quite justified... Imam Shamil, who introduced the concept of “Ichkeria” into circulation to designate an administrative unit – naibstvo – could not but know this...”

So the very name of Ichkeria is derived from the concept of Hera (who converted to Judaism).

And further: “”... Even today it is difficult to accurately determine the ethnic origin of Shamil himself, who claimed in the last years of his life that he was a Kumyk, however, it is obvious, as we will see below, that he was mainly surrounded by persons who adhered to endogamy in marital relations - the custom of marriage between close relatives, characteristic of Mountain Jews... The tombstone of his murid, which was shown on October 2, 1998 in the Vremya program from the native village of Imam Shamil, flaunted the ligature of Arabic writing and the star of David, looked very symbolic... The Jewish elite of Khazaria dissolved mainly among Kumyks. The religious elite of Khazaria and the period of Islamization, having undoubtedly converted to Islam, turned out to be, again, in the ranks of the religious elite. Apparently, this explains the fact that almost all religious figures who appeared in Chechnya since the middle of the 18th century were presented as Kumyks, and the Kumyks, like the Mountain Jews, have endogamy - marital relations between close relatives up to cousins ​​... Imam Shamil was one of the executors of the ghazavat ideology (the ideology of Khazar revanchism - according to S.A. Dauev). He, according to his biographers, ‘was born in the Avar village, the village of Gimry in 1797’.” It should be noted that the author, calling the village of Gimry “Avar”, gives incorrect information, although it came from the already captive Shamil and his entourage during his stay in Kaluga. Gimry is a village of the Koysubly community. Shamil's father, “Dengau-Magomed,” wrote M.N. Chichatova, “was an Avar uzden (free citizen). Resident of Gimr, son of Ali; his ancestor was the Kumyk Amir-Khan…”. In this case, we see a skillful disguise of Shamil's ethnic roots. If his ancestor was a “Kumyk”, then he could not have been a “bridle” of the Accident, where, as in Chechen society, only a native was recognized as a bridle ... Shamil's real name was Ali. The new name was given to him according to the custom of “hiding the name” from evil spirits and enemies. N. Krovyakov writes: “Later, Shamil discovered in books that his real name was Shamuil.” The fact that the name Shamil is Jewish is evidenced by the following observations among Jewish Subbotniks by I. Slivitsky in the late 50s of the 19th century: cameral description Ivans, Mihails and other Orthodox, Russian names, nicknamed Yankel, Shmul. (Zd. and above, see S.A. Dauev, op. cit., pp. 8-10, 43, 113).

"Descendants of the Khazars" Dauev also considers all those who have ever resisted the aggressive policy of Russia in the North Caucasus, including such national heroes of the Chechen people as Sheikh Mansur, Kazi-Mulla, Shamil - Dauev excommunicates all of them from the Chechen people and accuses him of trying to restore Khazaria (Dauev 1999, pp. 65-135).

Dauev believes that it was the “descendants of the Khazars”, who illegally undertook to act on behalf of the Chechen people, signed the documents on the sovereignty of Chechnya. Thus, “the reanimated relic ethnic layer of the heirs of the Khazar Khaganate, as we see, was not slow to manifest itself in the ethno-political processes in the region ... Then we, in the person of the rulers of the Maas, could easily recognize the Jewish government of Khazaria, and in Chechnya, under the emblem of the wolf, their faithful mercenary army from the country of Gurgan. He concludes: “Thus, we see the revival of Maasia-Khazaria-Ghazaria-Galgaria no longer in Persia, in their historical homeland, but in the Chechen land, which the Khazars prudently called Ichkeria” (Dauev 1999, p. 47).

Dauev and the Ingush, who, in his opinion, are Khazars, did not ignore, and they are building the city of Magas / Maas, allegedly according to a Jewish conspiracy. Dauev warns the Russian leadership that the Ingush are carrying out an operation to restore the Jewish Khazaria, the eternal enemy of Russia. He calls the Ingush VEINAKHs, tavlins, and adds to them a part of the mountain Chechens, "Ichkerians", Eastern Chechens, proves that they were an army in the service of the Ingush-Khazar Jews.

There was a medieval historian from the Vainakhs, Azdin Vazar (died in 1460), he says that he tried to preach Islam among the Vainakhs, but he did not succeed, because at that time the Vainakhs professed two religions: one part was Christian, and the second was “Magos TsIera din." din in Chechen - religion (faith), "tsIera" - in this case, the designation of the area "Magos". Magos - Maas/Musa. That is the religion of Moses.

Sokov Skopetskaya wrote "On the finds of ceramics from the territory of the Gudermes settlement of the Khazar time (Chechnya)" in the book. "Materials and Research on the Archeology of the North Caucasus (MIASK). Issue 5".

The journalist Leontiev claims that according to the instructions of the Grozny NKVD on working with agents (1936), up to 30% of Chechens at that time secretly professed Judaism, see below.

This news surprisingly coincides with the old Chechen folk joke that says that when 3 people gather, then 1 of them will be a Jew

Ruslan Khasbulatov echoes him, saying that about 30% of Chechens have Jewish roots and, moreover, secretly perform Jewish rituals. Dudayev was also a Chechen of Jewish origin, but from a very decent family, according to the same Khasbulatov.

Dudayev urged the people to pray three times a day, which corresponds to the Jewish custom, not the Muslim one. Some malkhs say that the Dudayevs are "tati neki".

In the newspaper "Arguments and Facts" (N 3 for 1996) in the article "Chechens and teips" it was reported that Dzhokhar Dudayev "on the paternal side came from a little-known teip - yalkharoi, in which there is a genus Tatyneren, descended from mountain Jews, and on the maternal side line of Dudaev - from the noble teip nashkhoy, which consisted only of Chechens.

The so-called Suli (Chechens of Dagestan origin) are sometimes spoken on the Internet as Jews. So an anonymous forum member wrote: "Adat allows the Avars to marry cousin? Shicha yalor zhugti ate du. Back in the seventies, as a student at CIGPI, I was interested in old people, in Shatoi, Vedeno, Urus-Martan, Nozhai-Yurt, who are suili? Suli are Jews who came to the country (Chechnya) from Iran through Dagestan."

Speaking about these suli, I must say the following. Mas "udi reports that "Sabir" is the Turkic name of the Khazars. Referring to the ethnonym Khazars, Mas "udi writes that in Turkic they are called Sabir, in Persian - Khazaran. The Chechens call the Avars "suli", the Ingush - "strength", the Ossetians - "solu". From this word came the name of the river. Sulak: Sulakh - i.e. among the Suls-Avars (хъ - among the Avars, the suffix of the place). The suffix "-vi" or "-bi" is also adjacent to the root "sul" or "sil" - pl. h. To the name of the people was added -r (-ri), the suffix of the place, here adopted to designate the country inhabited by the Savirs. Thus, Savir (Suvar) is the name of the country of the Silvs - Savirs. The Salatavians are also Savirs.

The name of the river Sulak recalls the place where, according to Rabbi Hanina, the 10 tribes of Israel were taken away by the Assyrians - Mount Salug (Sang., 94a).

They even said that the Chechens are the descendants of the tribe of Benjamin, cf. part of the Khazars belonging to it, as well as the fact that, according to the book of Genesis (49, 27), a wolf was drawn on the flag of the tribe of Benjamin.

In The Chechens. Amjad M. Jaimoukh states that "the Khazars built many fortresses in the northeastern steppes of Chechnya".

The Jewish-Khazar correspondence names the commander or king Bulan as the first to adopt Judaism among the Khazars, whose name was considered Turkic, however, the Chechens have a similar name Buola, and similar-sounding words bulan, Bilan, Balin (a), etc.

The Khazarian origin of the Vainakhs is indicated by Masudi's message about the Alans, that their kingdom borders on Serir (Dagestan), that their kings bear the title of Kerkandaj, that the capital of their country is called Maas, and that the king of the Alans became related to the king of Serir. Kerkandaj is a Khazar name, akin to Ishak Kundadzhik (Arab commander of Khazar origin), Ishak Kundishkan (Jew, owner of the village of Akhta in Dagestan), Maas is clearly formed from Musa / Moses.

The name of the village of Asinovskaya goes back to the surname of the Khazar Khagans (Ashina = wolf). The wolf is revered by the Chechens, which is also a vestige of the Khazars - they considered the wolf their ancestor.

In Chechnya there are toponyms "Army of Jews", "Mound where Jews died"

One of the oldest Vainakh auls is Kiy (its name resembles Kyiv, Kai, and other words related to the Khazar god), from the name of which, according to A.I. Shavkhelishvili, the ethnonym of the Kists occurs.

On the flat part of Chechnya and Ingushetia, settlements were found, in which Khazar cities are seen. In terms of form and technology, medieval Vainakh ceramics finds broad analogies with Khazar ceramics.

I also read on the Internet at the forum: "one Chechen woman said that the Chechens are mountain Jews."

The opinion about the Jewish origin of the Chechens is widespread among various writers from Boris Akunin ("The Death of Achilles") to the participant of the First Chechen War Vyacheslav Mironov (the novel "Temple") and the journalist Vyacheslav Manyagin (the book "Operation" White House ": Khazars in Russian history") etc.

The method of political struggle is characteristic, as accusations of Jewish origin: Khasbulatov accused Dudayev and Basaev of it, Maskhadov - Wahhabis, those - Kadyrov, Kadyrov - Khattab and Basaev, etc.

They also said about Basayev that his teip was made of tats.

Teips, descending from the peoples who once professed Judaism (Andians, Akhtins, Kabardians, Kumyks, etc.), joined the Chechen people.

The Chechens have preserved the memory of the Jewish holiday of Friday (Peraska de) - Shabbat. The name of the ancestor of the Chechens - Molk (Malkh) is formed from the Jewish malk? The name of brother-in-law Molk's father is interesting - MaIasha, which suggests identification with Moshe - cf. S. Dauev considers the name of the capital of Ingushetia Magas (Maas) to be derived from the name of Moses (Musa). Such a name was really worn by one Khazar king.

Some teips and gars as part of other taips trace themselves back to a Jewish ancestor - teips of Jewish origin Zila, Charta, Shuona and some others - see below.

There is a Jewish teip - zhuktiy, they live in Sernovodsk, Assinovskaya and in Nadterechny districts

Shota called their roots in the Khazar Kaganate, among the melkah part - Taty-Gorsky Jews.

Dashni (ch1anti) also had Jewish ancestors, at least that's what they write on the Internet.

It is said that the Gendargnoi and Chentoroi also have Jewish origins.

Old people from the teip Ts1echoy (Tsiechoy) say that their ancestor was a Jewish prince! and After all, Ts1echoy is the basis of the Orstkhoys (Karabulaks) - see.

Jewish Nekyi are in a number of teips.

One Chechen on the forum about the connection of his people with the Khazars wrote: "The other day I was talking with another elder from the Itumkala region. He said that we are Khazars, that Jewish-Jewish half, and the Turkic part (and it was) Khazars is we are no longer."

On another site, one Chechen writes: "Benoi - there are a lot of representatives of Jewish blood among them. I personally come from a mountain (by father) and from an equal (by mother). I know that the Mountain Jews are the ancestor of my mother's teip."

Beno is indeed a Jewish name - the name of a descendant of Aaron, brother and companion of Moses.

Malchia is the name of a descendant of Aaron and the name of a taip in Chechnya.

There is a teip Iudaloy (Gidatli), they lived in the society of Rigakhoy (Rishniyal) of Chebarloy tukkhum. Now they live in the Grozny region.

Doctor historian Ibragim Yunusovich Aliroev was asked what he thinks about the Jewish origin of part of the Chechen teips, this is what he answered:

“As for the merging of some types with Jewish people, then this is true. The fact is that after the defeat of the Khazar state (and it was Jewish) by the Russian prince Svyatoslav, in whose army there were Chechen regiments, Jews moved in streams to the densely populated places of the North Caucasus. Some of them settled in Dagestan (where they formed their own separate ethnic group - the Tats), others settled in Azerbaijan, Chechnya, Kabardino-Balkaria, Cherkessk, where trade became their main activity. Until now, in some cities of these republics there are Jewish streets. The question of the merging of Jews with Chechen tribes is not new, but it can by no means be considered obsolete. Many plane tribes have Jewish roots. There is also an independent Jewish type in Chechnya (which is called that), the zones of compact settlement of which are located in the Nadterechny region and on the Terek. Members of this teip have long been assimilated and even deny their Jewish origin. Let's take a specific type that has Jewish roots. For example, dishni taipa. Yes, it is believed that this type is of Jewish origin, but at the same time it has other roots."

Apparently teip Satta / Sadoy comes from the Jews, as it is sometimes referred to as a foreign teip. Secondly, the very word "Garden" is clearly Hebrew "righteous."

The Teptar (historical record) compiled by Sheikh Ismail from the Merzhoy teip Khyosr (Khazar) has been preserved.

Teip Kazharoy is obviously also of Khazar origin. Teip Turkkhoy may be of Khazar origin.

U. Laudaev argued that teip varanda was of "alien origin". They adopted female circumcision, which took place in ancient times among the Jews. The Khazar origin of this teip is probably indicated by the name of the Khazar city - Vabandar (Vanandar).

Teip Gunai, for some reason, is attributed to Russian origin, in fact, judging by the name, it comes from the Huens - the Khazars. The Khazar city of Andrey was called Guen-kala, i.e. Guen fortress; gouins were considered to come from Chechnya. The ethnonym "guen" itself resembles Jewish. "cohen".

The allegedly Russian origin of teips Arcela and Orsi may be due to the element “rs”, i.e. as they were understood by "Rus" (Ours), - in fact, these names sound "Barsil" (Arsilia), - the name of the homeland of the Khazars, see above. Buri (cf. Chechen "borz") in Khazar "wolf", which is totemically associated with the Barsils-Khazars.

There is (was) a Jewish teip Zhugtiy. In Urusmartan there are zhugti-nekyi, they live in Berdykel and Goyty

According to Akhmad Suleymanov, the name of the Shotoy (Shuotoy) society (tukuma) comes from the word “shot”, “shubut” - i.e. Shabbat. This is even more obvious if we recall their names in the documents of Dagestan and in Russian sources of the 16th-17th centuries. ‘Shibut’, ‘Shibutians’, ‘Shibut people’. In the actual Shatoevsky district, not only Shuyta, but also some other communities are now considered, for example, Khildekhya (Chaldean), Khachara (Khazar), Mulk'a (Malkh).

Chechen Jews lived in the village of Shuani, I don’t know the time of their appearance there, also earlier Jews were accepted into their teip by iron craftsmen, they accepted Islam, they were passed off as Chechen women

How the Chechens converted to Islam can be seen from the example of the tukhum Vagmaadul, “descendants of defeatists and former infidels (non-Muslims)”, one of whose clan leaders was defeated by Tamerlane’s troops and forcibly converted to Islam.

Muslims of the North Caucasus are characterized by certain versions of Islamic Sunnism. A rather strange exception is only the Chechens, among whom Sufism is widespread and where the entire population is divided between 2 large Sufi orders ("tarikats") - "Naqshbandiya" and "Qadiriya". The esoteric side of Sufism is close to Jewish Kabbalah.

Teip Terloi seems to be of Iranian/Tat/Mountain-Jewish origin, this is indicated, for example, by the fact that in ancient times Terloi was a hotbed of fire-worshipping Zoroastrians.

One of the subgenera of the Shirdi ethnic society is called "Iudin nekye".

An interesting nickname of the Khazar Jew David is Alroy, reminiscent of the name of the teip Aleroy.

During the Caucasian War, the murids of Imam Shamil forcibly converted Jews living in the Avar and Chechen areas to Islam. Until recently, their descendants retained memories of their Jewish origin.

The Chechens were known by a number of names, incl. - "Melchi", "Khamekity", "kindergartens". Such names have been preserved in family surnames: Sadoy, Melkhi (Myalkhy), etc. These names are reminiscent of Jewish ones (garden - "righteous", melch - "prince", etc.).

Dzhambulat Suleymanov, in the book "Descendants of Noah", has a fragment about one case when some words of Abraham were read to Arab and Chechen schoolchildren in Jordan, and the Arabs did not understand them, but the Chechens did.

Jordanian Chechens claim that Abraham spoke purely Chechen. This was unearthed and proved to many scientists of the world by the Chechen scientist (linguist) Abdul-Baqi Al Shishani, during a quarrel with his father, Abraham said to his father Azar: "Tokha latta and bala Azar!" Which translates: "Throw this grief on the ground, Azar." He meant idols. Everyone knows that Abraham's father was an idolater.

From the Khazars, some Vainakhs have preserved the remains of the Turkic holiday Nevruz - this is the spring holiday of the (Single) Heavenly God Tengri, revered by the Khazars. Celebrate by jumping over fire. According to another version, on the holiday of Navruz Bayram they don’t jump over the fire, and the guys (men) walked with a pole (with a flag) and sang religious chants, and the girls went out to meet and tied a scarf or ribbon on this pole.

The last capital of Khazaria was on the Volga, in the region of Astrakhan. Interestingly, there is an old Chechen legend, according to which the ancestors of the Chechens came from Astrakhan

In Ichkeria, during the reign of Dudayev-Maskhadov, there were debates about belonging to the Jews of some part of the teips and the Chechen people themselves.

I have already noted that the customs of the highlanders are generally similar to the Hebrew ones, but the Chechens have a dance when men run in a circle - dhikr.

It is believed that dhikr is a vestige of pagan worship of the Sun, but it is similar to the Jewish ceremonial dance of the procession of people in a circle - hakkafot (`circle around`). Hakkafot is mentioned in the description of the celebration of the victory of the Hasmoneans over the Greeks, etc.

Muslim orthodoxies consider this Sufi rite to be a legacy of Judaism: “The fact that worship with dancing, tambourine and singing is a Jewish innovation that has penetrated the professing Islam confirms what was said in one of the books of the Old Testament among the Jews: “Sing to the Lord a new song; praise be to Him in the congregation of the saints. Let Israel rejoice in their Creator; let the sons of Zion rejoice in their King. Let them praise His name with faces, on a tambourine and harp, let them sing to Him. For the Lord is pleased with His people... with tympanum and faces, praise Him on the strings and organ ... "".

Regarding the proximity of Sufism to Judaism:

According to legend, the homeland of the Chechens is a certain country of Sham. The modern Ethiopian researcher Sergeu Khable-Selasi discovered in ancient manuscripts stored in the city of Aksum, news of the Jewish principality of Sham, and its prince Zinovis.

Some Chechens apparently believe that the Khazars were Chechen Jews and Chechens-pagans: "Chechens, people from the Khazar elite (Khazroin Eliy), they were Jews. Other Chechens, pagans, were at the head of the troops, commanders, in general, occupied important military posts ( g1oy, dark) (Avlur was one of them). These first, the descendants of the Chechen Judaic elite are the same Zhugti, therefore they are precisely certain. , any zhugti-nekyi is a Chechen-Jew in the past "

On the territory of Chechnya and Dagestan, there was the primary core of Khazaria - the kingdom of Serir, which, according to Nurdin Kodzoev, was the birthplace of the Chechens: "Part of the Alans, who lived on the territory of the state of Sarir, in the zone of contact with the Dagestan and Turkic tribes - the territory of modern Vedensky and Nozhai-Yurtovsky regions, which is considered the territory where the Chechen people and language originated (the Alan language changed under the influence of the Dagestan and Khazar languages) - gave rise to the modern Chechen nation. Recall, Serir, where the Khazar Jews come from - according to Arab writers, this is a Christian country ruled by Bagram Chubin. He was the leader of the Jewish party, and, probably, the appearance of Iranian-speaking Jews in the Caucasus is connected with him, and not with the Mazdakites, although his descendants themselves were baptized. Serir was located on the territory of modern Chechnya and the Andean villages.

The connection between Chechens and Jews is even more confirmed by the Chechen tribes of Khevsurs, Svans and Tushins living in Georgia, who consider themselves descendants of Jews and who have preserved traditions associated with Judaism. The ancestor of the Khevsurs (Kevsurs, from "Kevsur", where "Kev", "Ky" is a Khazar deity) was a Jew, a companion of Queen Tamara. Celebrate Saturday. In one Svan village, an ancient scroll of the Torah is still kept as a relic, and until the middle of the 20th century. Svan elders, making important decisions for the community, swore on this scroll. According to legend, the Kumyk (Khazar) ethnogenetic roots had a family of Svan princes Dadeshkeliani (Otarsha). According to the ethnogenetic information recorded by the Caucasian scholar M.M. Kovalevsky and others, the ancestor of this ancient Svan family, Otar Dadeshkeliani (c. 1570) "was from the Tarkov Kumyks, and his offspring seized power and gradually subjugated the entire society of princely Svanetia along the lower and upper reaches of the Inguri River." Villages were the center of the princely family of Dadeshkeliani. Barshi and Inguri. Representatives of the family ruled in the Western part of Svaneti in 1570-1857. He calls this dynasty that dominated the Svans Kabardian and "immigrants from the north." Good ties existed between the Svan prince Otar Dadeshkeliani and the Kumyk prince Agalar Khan. Both of them in 1715, at the invitation of the Balkars, together participated in the all-Balkarian gathering, convened to consider especially important cases - disputed land issues between Balkar societies. In princely Svanetia, as well as among the Kumyks, Balkars, Karachais, there was a custom of atalism, levirate. The princes Dadeshkeliani gave their children to be brought up in the "Circassian side", the Balkars. Thus, in the 1850s, one of the branches of the Dadeshkeliani princely family, Otar Dadeshkeliani, converted to Islam. These princes entered into marriages with Balkars. Marriages with Balkar women by order of Prince. Dadeshkelani was also concluded by their given peasants. History shows that the descendants of the princes Dadeshkeliani in the nineteenth - early. 20th century served in Dagestan and maintained close friendly relations with the shamkhals of Tarkovsky. So, in 1914/16 the military governor of the Dagestan region was Colonel Prince Dzhansoh Tengizovich Dadeshkeliani. Svans gave many celebrities (surname Svanidze), oligarch Tariel Oniani. From the self-name of the Svans son, shon, shuan (cf. Ashina - the family of the Khazar kagans) the Ossetians call the Chechen tribe Tsanar (Sanar - literally Sanar; -ar plural, hence the actual "Chechen") and Mount Kazbek (in the land of the Mokhevs) Ossetians also called Sana-hoh / San mountain. Dvals and Rachintsy come from the Svans. The presence of the Svans in the North Caucasus is evidenced by the hydronymy and architecture of ancient towers in Balkaria and the legends of the Svans themselves. To designate carcasses, he uses the term "Mosokh".

The ethnonym Mosokh in relation to this Nakh tribe is interesting in that Ptahia of Regensburg during his stay in Baghdad "with his own eyes" saw the envoys of the kings of the "land of Meshech" who said that "the kings of Meshech and all their land became Jews" and that among the inhabitants Meshech there are teachers teaching "them and their children the Torah and the Talmud of Jerusalem." What is Meshech? Nakhchi have similar names, for example. MaIasha, relative of the Chechen ancestor Malk; the Ingush surnames Mashigovs, Mashkhoy, come from the village of Mashkhe (Mashkhe) of the Dorian society of mountainous Ingushetia, the Moshkhoevs (Mashkhoevs). The famous surname Maskhadov apparently also comes from here.

The parable that "the Vainakhs will return the lands to Idal" also directly indicates the origin of the Chechens from the Khazars, for the latter really owned the entire North Caucasus and the Volga (Itil). According to "Kartlis Tskhovreba", the Kavkas (Vainakhs) and Leks (Laki-Lezghins) live in the Caucasus and the plane to the north of it to the "Great River that flows into the Daruband Sea (Caspian)", the Volga, also called the "Great River of Khazareti" . The connections of the Chechens with the Khazars are still felt in Chechen ethnography. The modern ethnological memory of the Chechen ethnos keeps knowledge of the lands far from Chechnya, adjacent to the Black Sea, the Don and the Volga.

The fact that the ancestors of the Vainakhs came from somewhere in the Middle East speaks in favor of Jewish origin.

Another confirmation of the commonality of the Khazars and the Vainakhs is the ethnonym "Pechenegs". This people fought with the Khazars. The very name of the Pechenegs is clearly derived from the Chechen: the 1st part of this name is a form of the genitive case of the Vainakh word bachcha (bachi) "leader, leader", the 2nd part is the Nakh word nak "son, child"; in the form of pl. h. the word is certain (nakai) "children, kind."

Let us recall again that according to Mas "udi" Sabir "- the Turkic name of the Khazars. That is, the Savirs are the Khazars. According to S.T. Eremin, the Khons are a large tribal union, otherwise called the Savirs. The Khons are the Dagestan Huns. K. V. Trever localizes the Khons between the Samur and Sulak rivers and considers them to be the ancestors of the Dagestanis.Movses Kagankatvatsi identifies the Huns (Khons) with the Khazars (Khazirs). khi (Khoi-khi, Hona-khi), i.e. the river of the Khons. the ancestors of not only the Dagestanis, but also the Nakhchi (Volkova N.G. Ethnonyms and tribal names of the North Caucasus. M.1973, p.130). in the mountains, the river Khona, with 2 auls of Khone, now abandoned by the Nakhchi and inhabited by Khevsurs (a people of Jewish origin). Three of the Chechen plain is located mountain G1uyt1a-korta. Among the Nakhchi there are taipas "Khoi" and "Gunoi", i.e. Khons-Huns. In the Kazbekovsky district of Dagestan, there is a village inhabited by the Nakhchi people at the beginning of the last century, the same name as the Nakhchi Guna, the ancestral nest of the Guna taip.

The national motto of the Chechens: "I'm sorry, I'm marching (Freedom or death!)" is identical to the motto of the Jewish Zealots during the Jewish War "freedom or death!".

The Ingush term alla, ela, alli ("prince") in the same meaning is present in the language of the Chechens, clearly comes from the Semites. alai, alaini, alu, ilu, el, al - "prince", "lord", "lord", "lord". In its ancient meaning ("lord", "god") the word ela (alli) can be found in the theonyms of the Vainakh pagan pantheon - Dela, Sela, Tusholi, Raola, Magal. In the work "On the question of the origin of the ethnonyms "Alan" and "gIalgIa" N.D. Kodzoev convincingly etymologizes the ethnonym "Alan" on the basis of the Ingush word "Alla" using the suffix of belonging "n" and, thus, ala + n \u003d Alan - divine, belonging to God. Also, Hebraisms can be considered the words "adam" - humanity, "adamash" - people, "ad-malla" - humanity (cf. Jewish adam "man, human race, totality of people, humanity", " am" - the people). The sun in Chechen is malkh, which indicates a Semitic rudiment, especially since, like among the Semites, Malkh is also a god.

The Ingush were divided into 12 shahars, cf. 12th tribe of Israel.

The Ingush have preserved a female proverb "So that the Nile swallows you"!

There were also old churts with the stars of David in Chechen cemeteries

True, the Chechens do not consider themselves descendants of the Khazars. Only a few, eg. Basaev, recognized the Khazar origin of their people (the scientific origin of the Chechens from the Chaldeans and Tats was proved by N. Pantyukhov; some Nakhchi researchers see the Pravainakhs in the Arameans and Phoenicians; Dzhambuolat Suleimanera believes that "The facts of the Nakhchi-Semitic lexical parallels are obvious and they are extensive"). But it is interesting that just as I consider the Khazars to be Jews evicted from Armenia, so many scientists derive the ancestors of the Chechens from Urartu (hence the connection of the Nokhchi - the people of Noah, and Noah is associated with Ararat). Such an opinion was expressed, for example. Arayik Oganesovich Stepanyan. These linguists believe that the Nakh-Dagestan language was formed in the Armenian Highlands. The Vainakhs have much in common with the Urartians in terms of vocabulary and morphology. Whole phrases and sentences Urartian. lang. coincide with the Nakh ones in content and construction structure: “Menua-se al-i-e” (Urart.) – “Menua – from ola” (nah.) (Cheb. “ali”) – “Menua says”; “Iese ini drank agubi” (Urart.) – “As and Apari agna” (nah.) – “I dug this canal”; “Khaldini uli tarai Sarduri – si alie” (Urart.) – “Khalada taro (yolu) Sardure olu” (nah.) – “Khald speaks to the mighty Sarduri”; “Drank garu Ildaruniani agushi” (Urart.) – “Apari gar Ildaruani ogush du” (nah.) – “The canal leads a branch (outlet) to Ildaruani”, etc. The names of the villages in Chechnya also resemble the Armenian ones: both there and in Armenia the village of Khoi is known, the name of the Chechen village of Erzi is consonant with the Armenian cities of Alzi, Arzan, Arzni, Erznka and Erzrum. In Chechnya - Shatoi, in Armenia - Shatik, in Chechnya - Kharachoy, in Armenia - Korchay, in Chechnya - Armkhi Arme, in Armenia - Urma, Arkhi, in Chechnya - Targim, in Armenia - Torgom, and there and there are Gekhi, in Chechnya - Assy, in Armenia - Azzi, etc. The most numerous Chechen teip Benoy originates from the "Hurrits", i.e., apparently, Armenians.

The very name of the teip Benoy, I think, is connected with the Jewish name Vaan, Baan, hence the region in Armenia Van (according to Orbeli, at the beginning of the 20th century, the Vans considered themselves descendants of Jews). A Khazar Jew writes that the Khazars came from Armenia.

In general, many Vainakh and Armenian words coincide, for example: “bun” is a nest, “por” is pregnancy, “tur” is a sword, “berd” is a fortress, “khazna” is treasure, treasure, “kert” is a building, “arch "- bear, "gas" - goose, "bad" - duck, "ball" - cherry, "mok" - dark brown, etc.

A number of Chechen historians (S. Dzhamirzaev, S. Umarov and others) call Urartu the place of original residence of their Vainakh ancestors.

Georgian historian of the 9th century. Arsen Safareli told how Theodoros Rshtuni, pursuing the Armenian leader Ioan Mairavanetsi, expelled him from the country "he took flight towards the Caucasus Mountains. He came to Kombechan and settled in Vayots-Dzor (Armenian gorge), where he recruited students and founded a school. According to Georgian sources, Georgian Patriarch David Garageli was forced to speak Armenian in Kombechan. Academician Marr's work "Arkaun is the Mongol name for Christians" refers to Ishkhanik, the Armenian king of Kombechan. The long neighborhood of the Armenians of Kombechan with the Vainakhs left their traces in various fields of activity. Prof. Desheriev writes that the names that are found today in the folklore and in the echoes of the pagan beliefs of the Vainakhs, such as vishaps, kajis, adzhakhs, erd come from ancient Armenia. The name of the Ingush folklore hero Kuryuko comes from the Armenian word "kurk" - an idol.

The Armenian scientist-encyclopedist of the VI century. Anania Shchirakatsi in "Armenian geography", which for the first time mentions the self-name of the Chechens "Nokhchamatians" - people who speak Chechen. Where did the medieval scholar have such awareness of the Vainakh vocabulary? The solution to this secret is found in the "Geography" itself, where in Ch. XI: "The province of Armenia is Fauvena, as well as Combisen and Orchisten. They are on the border with the Caucasus Mountains." He further writes that these provinces, which lay north of the river. Chickens Between Iberia and Albania, along the river. Alazani to Caucasus mountains, ethnic Armenians live and geographically this region is called "Pokr Hayk" - Lesser Armenia. The fact that the southern part of the central Caucasian ridge was considered Armenia was testified by Apollonius of Rhodes, who lived in the 3rd century. BC: "Phasis (river Rioni) flows from the mountains of Armenia and flows into the sea in Colchis".

Chechens sometimes call their country Nokhchimokhk ("land of the Nakhs") - cf. the fact that in the south of Lake Van was the Armenian principality of Mokk. Armenia is also indicated by the fact that the Dzurdzuks, the distant ancestors of modern Chechens, migrated to the Caucasus from Urartu. Urartian tribes lived on the shore of the lake. Urmia. There was the city of Durdukka. The tribes that migrated to Transcaucasia were called "durduks" (dzurdzuks) by the name of the city. The language they spoke is related to the language of the Vainakhs. Araks - in Chechen Erashyi, "River of Erov", and eras - Chechen ethnic group.

On the wall of the Ingush tower-fortress Egikal there are signs of Armenian temple writing. There are ruins of 3 churches in Ingushetia. During the excavation of one of them, archaeologists found tiles with Armenian letters. In mountainous Ingushetia, there is Mount Gai, the Gai River, there is Armenian toponymy such as khacha-kort (cross-top), khach-ara (cross glade), the Arm-khi river (originating in Armenia), the Kombnevka river (i.e. arising from Kombechan). In the legend of the Ingush, the ancestor and founder of 3 powerful tower settlements - Egikal, Khamkhi, Torgim, which are among the oldest, is considered an Armenian by origin.

The researcher Hajiyev in the book "Into the depths of centuries" wrote: "The closeness of the genotype of the Ingush living in the North Caucasus to the genotype of the Armenian people cannot be interpreted as a fact of coincidence."

The Ossetian poet I. Tsiskarov writes that their family friend Arshak has papers stating that their family goes back to the Armenian kings Arshakids. In Ingushetia, the so-called was distributed. the Phrygian cap "Kurhars", which was the headdress of the free, i.e. unmarried women. This was written by professor L.P. Semenov, who noted that kurhars is not known among other peoples of the North Caucasus, and does not mean anything in the Vainakh language. However, the word can be deciphered in Armenian. "Kur" - sister, "hars" - bride.

The Armenian myth about the Milky Way corresponds to the similar Vainakh myth. The Vainakhs have a belief about an evil spirit chained in a cave. A similar motif was recorded among the Armenians. The plots of the Armenian legend about the "Brave Nazar" and the Ingush "Brave Recognize" are similar.

Both Khazars and Armenians (as well as Kurdish Jews) consider Togarm their ancestor. The ethnonym "Vainakh" reminds Van (Biayna) - the region of Ancient Armenia (for the Jewish origin of the Vans, see Armenians and Jews, the name itself comes from the Jewish names Ba'ana or Nuh = Noah). In a nineteenth century document there is such a definition: "Okochans (a synonym for both Khazars and Chechens. - A.Z.) were called Persian settlers and Armenians who left Persia and settled in the vicinity of the Holy Cross (Holy Cross is Budyonnovsk, formerly the Khazar city of Majar. - A. Z.)". Indeed, it, called Surb Khach, was founded by Armenians and Tats. According to Chechen legends, the path of their people came into contact with Armenia: “Sayd Ali was the ruler of the state of Sham, but Said Ali was violently overthrown. Said Ali with his relatives and followers moved to his cousin, who ruled in Nakhichevan. After a certain time, Said Ali died and was buried in Nakhichevan, and his family went through the mountains to Abkhazia after the overthrow of the ruler of Nakhichevan. From Abkhazia, they moved to Nashi where they settled down to live. The great-grandson of Said Ali had 7 children, the eldest was called Aki, the second was called Beni, and so on. Shem or Shemara is Sumer, Mesopotamia. Thus, the ancestors of the Chechens first lived in Babylonia, and then moved to Armenia, from where - to the North Caucasus. Let us recall, however, that 10 tribes of Israel disappeared in Babylonia, and Movses Khorenatsi writes that they were taken to Armenia. Leonti Mroveli narrates that: "... the warlike tribes of the Gonns (Honnies), expelled by the Chaldeans, came and, having begged for land from the ruler of the rebels, settled in Zanavi and began to pay tribute to the rebels" (the rebels are the indigenous people of the Caucasus), and since. the Huns (Khons) are identified with the Khazars, these latter came from Babylonia. The name Ashkenazi Armenians first appears in connection with Jews in Jewish-Khazar correspondence. Finally, Armenian authors also wrote about the expulsion of Jews from Armenia by the Persians. Shemeud-din-Dimeshki calls the Khazars Armenians. Yes, and the Khazar Jew writes that the ancestors of the Khazars came from Armenia.

We will dwell on the ethnonym Ashkenaz, because it unites both Armenians and Khazars and Jews, but the word Ashkenaz “ishkuza” is Chechen and means: “they are here”: the first part of the word is ish- (they) Chech., -kuza- (here) Chech.

Nevertheless, the origin of the Chechens from Syria or Iraq seems doubtful, it is more plausible to consider Shami as Tarkov Shamkhalate. That is, the Chechens used to live on the land of the Kumyks (Khazars), but then, perhaps due to the invasion of enemies, they moved to the west. Tarkov good fellows (tarkhoin zhima k1ant) are the heroes of the heroic-epic songs (illi) of the Chechens. The self-name of the Chechens "Nakhchoy" means "the people of Noah" (Kumyks, according to Jamalutdin Karabudakhkentli, like the Khazars, erected themselves to the son of Noah - Yaphet and his sons Kamar, Turk and Khazar). According to the "List of income of shamkhals" (XIV-XV or XV-XVI centuries), "Michikhich (Chechnya) is entirely a possession (mulk)" of Shamkhal Tarkovsky, whose possession dates back to 1442, more precisely, "Michikich ... was his own destiny shamkhala". Not later than 1582, during the crushing of Shamkhalate, the ancestor of the Zasulak Kumyk princes, Sultan-Mut, received in his inheritance "all the lands lying between Sudak and Terek, with the lower part of Michikich and the Salatav district up to Mount Kerkhi (Kenkhi, Chechnya), which is on the border Gumbet". According to Chechen legends, the ancestor of the Chechens Tinavin-Vis, the son of Molkha, who lived in the western mountainous Chechen society Nashkhoy (Nashkha), paid tribute to him, under whom the Chechens settled in the foothills. The Kumyks are known in mountainous Chechnya, they are part of the Kein-Mokhk society, bordering in the south with the Miaysta society, where the father of Tinavin-Visu Molkh or Molkhu lived and from where the Chechens moved to Nasikhe. The same name is repeated in the name of the Keilakh farm, now Ingush village. Alkhasty, located on the left bank of the river. Assa. Their ancestor Med is considered a descendant of the Shamkhals of Tarkov or close to them; he (or his father) came from the plane to the mountains, because did not get along with shamkhals. The name Meda is found among the surnames of 3 former Ingush villages: Medarovs, Medoevs (Honey) in the village. Targim on the river. Asse, Medarovs and Medovs are among the surnames considered to be incorporated into the Ingush environment. At the same time, the form Medar, according to the laws of the Vainakh languages, could be learned from Turkic. madyr, batyr (hero), and then a variant of Med was formed from it. Fleeing from blood feud, the Kumyk was the ancestor of the inhabitants of the village. Bavloi (BIavla "tower"), who consider themselves a separate clan within the teip TIerloi. According to legend, Chainakh from the village of Gunoy kidnapped the daughter of Shamkhal Tarkovsky Checha, who, after his death, moved to the plain and laid between the rivers. Sunzha and Argun Chechen-Aul, from which comes Russian name nahchi. Turkisms of the Chechen language of Kumyk-Khazar origin. Many Chechen teips are of Kumyk origin, such as Tarkhoy. The presence of the Tarkovites in Ichkeria is indicated by the name of the settlement of Bai-Tarki - Bai-Targu.

Doubts about the Arab origin of the Chechens are even more intensified if you pay attention to the fact that the Azerbaijanis, Kabardians, Kumyks and some other peoples of the Caucasus have legends about Arab ancestors from among those close to Magomed, which is clearly connected with the adoption of Islam.

The Ingush were called "Jews of the Caucasus".

Nashkh - "the mother of Chechen cities." Interestingly, its name resembles the name of the prince and judge of the Khazar Jews of the Isachar tribe, according to Eldad ha-Dani - Nakhshon (it is important that Nakhshon is a judge, because they went to court in Nashkh). In Nashkh, almost to ser. 19th century a huge copper cauldron was kept, decorated with longitudinal plates on which the names of the indigenous Chechen teips were engraved. The cauldron was sawn into plates on the orders of Imam Shamil, who sought to destroy everything connected with the ancient history of the Chechens, whether it be towers or ancient letters and manuscripts. In Nashkh, according to legend, the national chronicle - koman teptar, telling about the origin of the indigenous Chechen teips, and the national seal - kyoman muhar were kept. Why did Shamil fight the history of the Chechens? Of course, this can also be explained by the struggle against the remnants of Christianity, Chechen nationalism (he tried to mix the Nakhchi and Avars into one people), but one can also assume anti-Judaism here - an inveterate anti-Semite, he, as we know, waged war with the Mountain Jews.

Twelve tribes-societies originate from Nashakh (3 in Ingushetia and 9 in Chechnya), cf. 12 tribes of Israel.

One must think that the Mountain Jews in the old days were aware of their kinship with the Chechens, because only Jews did not take part in the robbery of Chechen property during the Deportation of 1944. This opinion is confirmed by my correspondence with Mountain Jews from Chechnya, for example, V. Rabaev also hinted at what -the views of Mountain Jews about kinship with the Chechens and those with the Khazars.

Apparently, therefore, Van Galen, a Spaniard in the Russian service, a participant in the Caucasian War, mentions that Jews, the inhabitants of this village, also fought against the Russians in Endery.

The ethnonym Ingush (g1alg1ai) comes from the toponym Onguch, vulgarly understood as “a place from where the horizon is visible” (“an” - horizon, “guch” - prominent - suffix). But in fact, the name of this toponym is derived from okochir / akachir / akatsir - Khazars. The Ingush have many surnames, the first part of which is dzhuga - can be understood as "Jew" (Dzhogustovs, Dzhugustovs, Dzhukolaevs, Dzhugutgireevs, Dzhogusthievs, Dzhugutkhanovs, etc.). There are also Isupovs, Israilovs, etc., the family name Khanakiev - Khankiev from the name of the holiday Hanukkah? The Medarova family comes from the Alkhazarkov farm (Alkhazurovo / Olkhazur), Urus-Martan district; the surnames Gutseriev, Kozyrev, Khasriev, Khacharoev, Khidirov are formed from "Khazars", and from "Tats" (Tats - mountain Jews) - Dadiev, Tatiev, Tataev, Tutaev. The surname Aushev resembles the surname of the royal family of the Khazars - Ashina ("Wolf").

Among the Ingush, the priest, just like the high priest among the Jews, must be outwardly handsome, with excellent health, since he serves as an intermediary between Gd and people.

On the Ossetian website they write that the Ingush are a people of Chechen-Jewish origin.

On the forums they say that "Ingush and Lamroy are Jews. If you look at the Ingush, they wear hats like Jews."

The songs of the famous bard Timur Mutsuraev are interesting, about the fact that 12 thousand (12, that is, according to the number of the tribes of Israel!) Chechens will liberate Jerusalem. I'm not sure, but perhaps the Chechens have preserved some Zionist legends-dreams about Jerusalem (perhaps at the subconscious level), which resulted in these songs. In the book "Peoples of Russia. Picturesque Album" (1877) it is written: "Chechens consider themselves a people chosen by God." Apparently Jewish influence can explain the idea of ​​purity of blood among the Chechens.

Many old toponyms in Chechnya and Dagestan are of Jewish-Khazar origin (Aldy-Gelen-Goity, Alkhazurovo, Dadi yurt, Dzhuvudag, Dzhugyut-aul, Dzhugyut-Bulak, Dzhugyut-kuche, Dzhugut-katta, Gelen-Goyta, Goiskoye, Goyty, Goytl , Goyth, Kasyr-Yurt, Katyr Yurt, Kosyr-Yurt, Musa, Tatai, Temirgoy, Khazarkala, Khazaryurt, Khazarmaidan, Khozrek, Chizhnakhoy-Goity, Chuzhnokhoy-Goity, Malka Fortress, Goita River, Mount Semender, height on the outskirts of Grozny Goyten -court, etc.), for example, - Khazar, the farm was located between the river. Khulhulua (Huli) and Dzhalka (Zhalka), the inhabitants were resettled by Russians in the villages of Greater Chechnya. Roshni-chu, a village 7 km south of the regional center Urus-Martan, is named on the basis of the Khazar language, Khazars are often mentioned in its toponymy.

There are legends about the Jews in connection with toponyms. So about the village of Vasar-khelli (Faranz-khelli) “Faranza settlement” - the ruins of an ancient aul in the society of M;aist, near Puog; and they said that a large army, consisting of Jews alone, attacked it.

"a huge number of places in Chechnya, as well as in Karachay and Balkaria ("Zarashky", "Zhygyshky" - there is no need to list, apparently), has a Jewish component in their names "

The name of the ruins is Meshtaroy (Meshtaroy) "Meshtaroy", which is on c. Gemara, on l. b. Key-erk, comes from the Hebrew Meshiach (Messiah).

There is Israel mokhk (Israel mokhk) "Israel possession" - arable land on the southern outskirts of the village of Shircha-Yurt, Israel khyast (Israel hast) "Israeli source", and Israel pkhalgIa (Israel phalga) "Israel forge" - was located within the village of Keshana.

There is a river Meshi-khi in Chechnya, the name is from the Hebrew "meshiakh", here it is "sacred river".

There is a "glade of Musa" in Chechnya - Musin kIazha (Musin kazha).

There is an aul Dzhugurty, reminiscent of the name of the ethnonym of the Mountain Jews "Dzhugur".

There is also Musin gu (Musin gu) "Mushi mound".

There are other Judaic toponyms, for example, Isrepil togIe Isrepil toge - “Israpila valley”, Israelan Khyer (Israilan Kher) - “Israila mill”, Israpalan pkhalgIa (Israpalan phalga) “Israpil forge”, Israil beriin k; otar (Israilan beriin kotar ) "Israila children (descendants) farm", - was located in the southeast of Urus-Martan, Israelan kha (Israilan kha) "Israilan arable land".

The village of Ustarkhan (a village on the G1oyty river, in 1848–49 the inhabitants were evicted from their places and resettled in G1oyty and Urus-Martan) is clearly named from tarkhan, a Khazar feudal lord. Characteristic is the name of Derbent in Arabic sources - Darband-i Khazaran, - "fortress of the Khazars", and this name appears at a time when this fortress already belonged to the Arabs.

The gunsmith Bazalai was known in Chechnya, whose name comes from the name of the Khazar family - b.zl.

Yes, and for an external observer, the similarity is obvious - on the Internet, none of the jingoistic patriots doubts the origin of the Chechens from the Khazars. The uprisings of the highlanders against Russia are reminiscent of the Jewish ones against Rome. And here it is interesting: once the Arabs, who had been unsuccessfully fighting the Khazars for centuries, named one Khazar outpost - Jjarvab - from the Arab. dzharys - evil, ferocious - literally "terrible", and a millennium later, the Russians built a fortress in Chechnya with the same (but of course Russian) name.

The researcher Sergei Blagovolin also lists the modern Vainakhs among the direct descendants of the Khazars.

Based on the foregoing, I concluded that the Chechens are the descendants of the Khazars.

There is another objection - Leonty Mroveli says that the Dzurdzuks fought with the Khazars. Vainakhs are considered Dzurdzukami. All this would be great, but alas, there is no evidence that dzurdzuks are Vainakhs. Rather, the ethnonym goes back to the Ossetian durdzyk - “stone pit”, “gorge”, from which “durdzuks” were interpreted as “gorge dwellers”. Even if we accept the version that the Dzurdzuks are Vainakhs, since the chronicle speaks of their conquest by the Khazars, mixing with the conquerors was inevitable.

They can also object to me like this: "The Chechens say that their forefathers were Kerestans" (Umalat Laudaev), from this others conclude that the Chechens used to profess Christianity. However, the same Laudaev emphasizes that the Chechens "simply call Christians and Jews "Kerestan", that is, "believers in the one God, but do not recognize the Prophet Muhammad." That. the term "kerestan" also refers to the Jews, which means that the statement that the ancestors of the Chechens were "kerestan" can also be attributed to the Jews.

Most of the Khazar Jews converted to Islam after the defeat of Khazaria.

Al-Muqaddisi (before 988/9) wrote: “The inhabitants of the city of the Khazars ... have returned and are no longer Jews, but Muslims.” Islamization occurred due to the struggle with the Guzes - the Khazars turned to Khorezm for help. The Khorezmians agreed to help, but only on condition that the Khazars converted to Islam. According to the authors of the 13th-14th centuries, not only the people, but even the kagan himself began to profess Islam. In a number of sources, deaf information about the recalcitrance of the Khazars and the occupation of their cities by Khorezmian punitive detachments has been preserved.

The Islamization of the Khazar Jews by the Khorezmians is also confirmed by Ibn Haukal and Ibn Mishawayh, whose authority allows us to consider the issue settled. However, other Arab historians, such as Ibn al-Athir, confirm this: “And in this (year) a tribe of Turks attacked the country of the Khazars, and the Khazars turned to the people of Khorezm, but they did not provide assistance and said: you are infidels, but if you convert to Islam, we will help you. They converted to Islam, excluding their king, and then the people of Khorezm helped them and forced the Turks to retreat from them, and after that their king converted to Islam."

However, the forcible coercion of mountain Jews to Islam was practiced by Fet-Ali-khan, Nadir-Shah, Kazi-Mulla, Shamil and others already in the New Age, and in the Soviet period it was replaced by classifying Jews as tats; the leader of the Chechen rebels during the Second World War, Khasan Israilov, called for the cleansing of Chechnya from Jews.

Even according to the first general population census in the Russian Empire in 1897, "Chechens professing Judaism: men -3, women -7, total 10", that is, there were still Chechens professing Judaism.

"According to the 1922 census, there were several dozen families of Chechens professing Judaism in Chechnya, who lived in the northern regions of Chechnya"

Nevertheless, some part of the Jews survived in the east of the Caucasus under the name of Mountain Jews.

see on this map 830-1020. the modern territory of the Vainakhs is listed as the Empire of The Khazars

Even much earlier, Jews are mentioned in trade with the Chechens, and in the legends of the Chechens themselves, for example, about the war of the Jews with Vasar-khelli (Faranz-khelli), about the Jewish princes Surakat and Kagar, etc.

It is difficult to say when the Jews settled in Chechnya. In any case, from a letter from a certain Andean "shamkhal" to the Kizlyar commandant A.M. Kuroyedov (April 1782): “And further, [we] received a second letter from you. The mentioned letters contained more than before about the return of the serf (kul). However, you do not think that the mentioned serf was sold to our people. It was sold by michigiz (mychykysh) to a Jew (dzhukhudly). (G.M.-R. Orazaev. Monuments of Turkic-language business correspondence in Dagestan of the 18th century. (Experience of historical and philological study of documents from the Kizlyar commandant fund. Makhachkala, 2002.). Thus, long before Berezovsky, Jews bought captive slaves from Chechens.

By the way, the father of the famous ethnographer, mountain Jew I. Anisimov was a subject of Imam Shamil.

There were also Jews around Shamil: Ismikhanov led the mint and coordinated the economic course, and also acted as an ambassador, Sultan Gorichiev was Shamil's doctor, and Ann Ulukhanov was his wife (according to other versions, an Armenian).

The Jewish community of Nalchik was founded more than 270 years ago by the ancestors of the Shamilovs, who came from Khasavyurt (formerly Chechen).

The fact that Mountain Jews lived in Chechnya and before the arrival of the Russians is absolutely known from archival sources:

“At the beginning of the 19th century. Uda-mulla attacked with his gang of predators near Grozny, robbed the property of Jews, 20 people. killed and captured many. This forced the Jews to flee to Grozny, to the Russian fortress, and served as the beginning of the founding of the Jewish community in the city of Grozny” (Central Archive, 1877).

“On the 11th Shevat (January 22), 1848,” recalls Rabbi Shimon ben Ephraim, “deep at night, Shamil burst into the village with his gangs. Many Jews were mercilessly killed right in bed, others were beaten with whips and sticks to a pulp, everything was taken away, their clothes and supplies that were in the houses were taken away. Children then died of hunger and cold. The boys and girls were taken prisoner, among them were my sister and I. We were put in shackles and driven into the mountains. For three days and three nights we were kept in a deep pit, and then we were sold to one Muslim, for whom we worked as slaves for a bowl of stew a day” (From the notes of the ethnographer I. Cherny).

“Next to the village there was a Jewish settlement. Although the Mountain Jews, when they have weapons with them, are braver than their co-religionists in civilized countries, but still they are a peaceful, trading people, not used to resorting to weapons and never attacking anyone. Therefore, it was easy for naib Abakar Debir (assistant of the imam) to overcome them. He took away everything they had, burned their houses and took about 80 women and children into captivity” (From the memoirs of a Russian officer, January 25, 1884).

During the Caucasian War, the Chief Rabbi of the Caucasus, Eliyahu ben Mishael Mizrachi, in a special message called on the Jews to assist with all the forces of the Russian army and was awarded the commander of the Russian troops, Count M.S. Vorontsov medal for faithful service to Russia. The Jews served as guides and interpreters. One of these guides was Aron from Grozny, whom the Chechens stole and tortured for a long time, gradually cutting off his arms and legs.” (From the notes of I. Cherny).

Although there were Jews who fought with the tsarist troops along with the Chechens, as well as there were descendants of Jews who became Chechens, who fought for the CRI against the federals.

In general, many Jewish intellectuals, social activists and journalists supported the CRI and came out in defense of the Chechens, for example, Yegor Gaidar, Viktor Shenerovich, Daniel Cohn-Bendit, Boris Stomakhin, Nadezhda Banchik, Galina Starovoitova, Konstantin Borovoy, Oleg Mikhilevich and many others. others

During the First Chechen War, mountain Jews also died in Grozny from bombings.

It is difficult to say whether Abramov was a Jew (who at one time was the head of Chechnya), Lev Rokhlin, who fought against the CRI, was a Jew, but he is not a Mountain Jew, but a European Jew. Koshman Nikolai Pavlovich was the Chairman of the Government of the Chechen Republic under Zavgaev. Then (1996), in the same government, Gelman Efim Leonidovich was the Minister of Public Education.

It is curious that the former President of Chechnya Alu Alkhanov wanted to restore the synagogue

Yes, and Ramzan Kadyrov said: "Since the Jews arrived in Chechnya, then everything is in order." In his response speech, Rabbi Zinovy ​​Kogan proposed to revive the community in Chechnya and build a synagogue. The President of Chechnya stated that he was ready to allocate funds for this mission. The mayor of Grozny also expressed his desire to revive the community in a personal conversation with Rabbi Kogan

Thus, it is clear that Jews lived on the territory of Chechnya long before the arrival of the Russians, but as a result of radicalization, they were forced to flee to the territories subordinated to the Russians, or to convert to Islam.

Later, when the Caucasian War ended, many Mountain Jews returned to Chechnya.

The question arises, why do Mountain Jews speak the Tat language?

We know that after the defeat of the Khazars, in 1064, "more than 3 thousand families of Kafir-Komuks, the Khazars penetrate through Derbent into Transcaucasia and settle in the region of Qakhtan (in the current territory of Azerbaijan) under the auspices of the Seljuk Sultan." (Turan O. The history of the rule of the Turks. Istanbul, 1993. P.72).

And later, before the Mongol invasion, at the invitation of Khorezmshah, 200 thousand North Caucasian Cumans (Khazars) moved to Transcaucasia.

In the second half of the 13th c. The Ilkhanids, the Mongol khans, who ruled over vast territories from the Caucasus to the Persian Gulf and from Afghanistan to the deserts of Syria, turned Azerbaijan into the central region of their empire.

The religious tolerance of the early Ilkhanid Buddhists attracted many Jews to Azerbaijan. The first minister of Arghun Khan (1284–91), the Jew Sa'd ad-Dawla, actually directed the entire domestic and foreign policy of the Ilkhanid state. The Jew Muhazzim ad-Dawla was the head of the administration of Tabriz, and the Jew Labid bin Abi-r-Rabi' headed the administration system of the whole of Azerbaijan. Later, the Jew Rashid ad-Din ( famous historian, author of the Collection of Chronicles, in Persian) became vizier in 1298 (executed in 1318).

Ibn-Khaukal (976-977) says that when the Russians devastated the Khazar city of Samandar (Tarki-Makhachkala), the inhabitants of the latter fled together with the inhabitants of Atel (the new Khazar capital on the Volga), among whom there were many Jews, to Derbent.

Later, Mountain Jews fled from Dagestan to Azerbaijan (to Cuba, etc.).

So, in 1722, the ruler of the Guba Khanate, Fat-Ali-Khan, generously allowed the Jews who had fled from Dagestan to settle on the western bank of the Gudial-chai River near the city of Guba, thus the village of Krasnaya Sloboda was formed.

So it was not from Azerbaijan that the Mountain Jews originally came to the North Caucasus, but, on the contrary, to tolerant Azerbaijan. More precisely, such migrations in both directions happened more than once.

Previously, in the territory of Azerbaijan, and especially Absheron, the population was more Tat-speaking.

Therefore, it is possible to put forward a hypothesis that the Mountain Jews became Tat-speaking, so to speak, for the second time, as a result of settlement in Iran and Azerbaijan.

Thus, in my opinion, the Mountain Jews once upon a time, apparently from Iran or Central Asia, moved to Khazaria (that is, to Chechnya and the adjacent part of Dagestan).

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