A yurt is a traditional Buryat dwelling. Abstract "Yurt - a traditional dwelling of the Buryats" on visual arts. Introducing children to the culture of the Buryat people

Mankhanov Vadim

The report “Traditional Buryat Housing” contains brief information about felt and wooden yurts, the symbolism of the setting, the rules for constructing and arranging the Buryat dwelling.

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Municipal autonomous educational institution

"Secondary school No. 35"

REPORT

Traditional Buryat dwelling

Prepared by: Mankhanov V.,

8th grade student "A"

Scientific supervisor: Lopsonov N.G.,

technology teacher

Ulan-Ude

2017

1. Introduction…………………………………………………………………………………. 3
2. Felt yurt Buryat ……………………………………………..… 4
3. Buryat wooden yurts……………………………………........... 10
4. Conclusion………………………………………………………………………………… 15
5. Literature……………………………………………………………… 16

Introduction.

« My song is steppe, ancient, road,
My song is drawn-out, proud, alarming...

Like a dashing malakhai torn from the batar by the wind,
For centuries it carried me across the endless field,
While following the herd of Buryats I walked around this region,
Looking for richer grass and a gentler share.”

(“Song of the old yurt”
D. Zhalsaraev)

Lake Baikal is the center of the Baikal region, the concentration of many peoples and ethnic groups of Siberia. Each nation, within the framework, created its own model of the world, developed over the centuries the most rational type of economy in the given conditions - nomadic cattle breeding or settled agriculture, and the way of life that directly follows from it.

The home of every people, as the quintessence of wisdom and worldly diligence, is a mirror and reflection of the principles of life. Likewise, the traditional Buryat dwelling - the yurt, which includes in its complex objects of nomadic architecture, interior furnishings, and elements of aesthetic design, has attracted the attention of researchers since the 17th century. In their travel notes, the first Western European as well as Russian researchers (S.L. Krasheninnikov, I.G. Georgi, N.E. Fisher, I. Idea, P.S. Pallas, F.I. Langans, etc.) . described the yurt. More detailed characteristics traditional Buryat dwellings are reflected in the later works of M.N. Khangalov, M. Krol, B.E. Petri, Yu.B. Randalova, V.A. Mikhailova, G.Ts. Tsybikova, K.D. Basaeva G.N. Osokin and others.

The lifestyle of the people determines the type of housing. Natural and climatic conditions and pastoral orientation determined the choice of such a structure. A yurt is a hermetically sealed dwelling - a prefabricated structure made of a lattice frame and felt covering, adapted for transportation by pack animals. The entire disassembly operation takes an hour, and when reassembling it takes a maximum of two hours. Such efficiency during assembly and disassembly was achieved by the fact that all parts of the yurt were strictly unified and standardized. A yurt of any size has a modular system unique to it, developed and tested by life itself over the centuries.

Felt yurt (heey ger)

A felt yurt, or otherwise a lattice tent, is one of the oldest forms frame buildings. It has survived as the permanent home of the nomadic and semi-nomadic pastoralists of Eurasia almost to the present day. Its widespread distribution throughout the great steppe belt was facilitated, first of all, by the organic combination of its unique architectural and functional qualities. These are, firstly, ease of assembly and disassembly, compactness and ease of transportation, stability under wind loads and resistance to skidding, retention of a given temperature and, of course, durability. Secondly, multi-seasonality and adaptability to various natural and climatic conditions, variety of uses and rare capacity, interior convenience and structural strength. All this gave reason to say that “the felt yurt is a sign of the highest nomadic culture,” with which, indeed, it is impossible to disagree.

The Buryat yurt consisted of a wooden lattice frame and a felt cover. The frame of the walls was assembled in the form of a cylinder from separate sliding sections (khana), oscillating in different options dwellings from four to five to ten to twelve. The material wealth of its owners was judged by the number of sliding sections, that is, the size of the yurt. Six-eight-walled, medium-sized yurts, according to the nomads, were used by strong, wealthy cattle breeders, while the owners of four-five or ten-twelve-walled yurts were the two opposite social poles of nomadic society, the poor and the rich.

The material for the gratings was specially processed thin birch and occasionally willow bars (modon) of a quadrangular or oval cross-section, fastened at the overlapping points with rawhide straps in such a way that the finished section could be folded into a kind of bundle, convenient for transportation. To do this, the straps, which played the role of pins, were passed through round holes at the axial points of the intersecting slats and ensured their articulated movement relative to each other. The latter made it possible to fold the khan into an “accordion”, as well as vary the area and height of the dwelling.

Making the walls, as well as other parts of the felt yurt, including roofing poles, a circle of light and smoke holes, filling doors, etc., required not only a certain set of equipment and tools, but also, first of all, professional knowledge and skill. Therefore, over time, it became a separate craft, which was practiced by highly qualified craftsmen - khanyn darkhad.

The assembled and tied frame was covered with a self-rolled felt tire, consisting of separate pieces of different sizes, profiles and purposes. The walls were covered with three rectangular strips of felt felt (tuurge), the upper edge of which extended onto the ceiling poles. The roof was covered with four semicircular pieces of felt forming two layers of soft roofing. They covered the curved edges of the wall coverings so that precipitation did not get inside the home. The very bottom was covered with two narrow and long felts (khayaabsha), which served as insulation and an outlet. Depending on the weather and time of year, they were either pulled on or taken off.

In nomadic life, felt was required in significant quantities. It was used for yurts, bedding, decorative rugs, shoes, harnesses, etc. Taking into account two layers of ceiling covering and spare winter wall panels, it is easy to calculate that only the construction of one small yurt required from 90 to 150 sq.m. But many families had two or three yurts, not counting the rich, who used five or more yurts. Therefore, making felt was one of the main concerns of the short Siberian summer.

The yurt was always placed in a space open to the sun; even in a wooded area, a sunny meadow was chosen. This is primarily due to the fact that all the economic and everyday activities of a nomad are connected in time with the cycle of the sun. The Buryats and some Turkic-speaking peoples usually counted the time of day, month, year before the revolution by the sun, namely by the angle of incidence sunbeam through the upper opening of the yurt - a chimney (toono).

It is worth noting that the yurts of poor Buryats, as a rule, had a black or dark gray covering, while wealthy relatives used white or light gray felt. This is due to two reasons. Firstly, the predominance of black, brown or motley sheep in the Buryat economy. Secondly, an immemorial tradition bordering on superstition, which required compliance with a certain measure in everything. From this point of view, the use of white felt by the poor would be regarded, first of all, by themselves as a challenge to fate, heavenly and earthly patrons, which threatened with dire consequences for them. Rich people, so to speak, the powerful of the world, could ignore many conventions, reliably protected from all troubles by their main weapon, which consisted of thousands of herds of cattle and reserves of precious metals.

Furnishings of the yurt.

The interior space of the yurt, by the way, not divided by partitions, was used very thoughtfully and rationally. Its organizing principle was the hearth (gulamta), which initially consisted of three stones or a metal tagan for a boiler, and later of an iron or small brick stove. Hearth (gulamta) is the semantic center of the yurt, which acts as a starting point in organizing its space, and the place around which the whole life of the family flows. Already in ancient times, man realized that he is the only one of all living beings who owns fire and this sets him apart from the entire surrounding world. Since then, fire became an object of worship for him. He settled down in the center of the dwelling, under the circle of the smoke hole. The first imaginary diameter was drawn through it in the northwest and southeast directions, which intersected at a right angle in the center of the hearth with another imaginary diameter oriented from northeast to southwest. They divided the base of the yurt into four equal sectors, which played a vital role in creating decoration and organization. home life. The northern sector, located opposite the door, under the zodial sign of the mouse (khulgana) symbolized wealth. All the most valuable and expensive things were really kept here: a home altar with Buddhist attributes, chests with formal clothes and shoes, stocks of fabrics, jewelry, decorations and other goods. Guests and honorary relatives were also seated here. It was considered the “clean” side of the home and in the color symbolism of the Buryats it corresponded to a blue or blue tone - the equivalent of eternity, constancy, indestructibility. This space was called khoito tala ( north side) or hoymor – a place of honor.

The western quarter of the yurt - baruun tala - was called the male half. She was under the zodial sign of the chicken (tahyaa) and personified the color white - a symbol of courage, nobility and the triumph of good principles. Here was a man's bed, hunting and military weapons - in a word, everything without which the life of a male herdsman was unthinkable.

The opposite, eastern part (zuun tala), which fell under the zodial sign of the hare (tuulai), was traditionally considered female. It was intended for beds and bedding for the female members of the family, food supplies, and other household items. In terms of its color, it was perceived as green - a symbol of growth, reproduction and unfading.

The division of the home into male and female shares was purely conditional, in no way indicating that they could not enter “foreign territory” or be on it. It only contributed to the most beneficial use of the relatively small volume of the yurt and the maintenance of proper order in it. Therefore, it was of a purely utilitarian nature, although its religious-zodiac significance cannot be completely denied.

The last, fourth, sector, occupying the southern part of the yurt (urda tala), where the door was located, was consecrated with the zodial sign of the horse (morin), one of the most revered domestic animals by the Buryats. Its distinctive color was red, corresponding to the sun, fire, life and feelings of joy, happiness and triumph. Here, on the left side of the entrance, which is a continuation of the male side, horse harnesses, livestock farming tools, and vessels with kumis were placed, since its production and milking of mares was a purely male occupation. Newborn lambs and calves were also kept here until they became stronger. On the right side of the entrance there were closed cabinets (ergeneg and uheg), open shelves (tag) with various dishes, containers for water and dairy products, other kitchen and household appliances.

The sectors, in turn, were divided into segments, each of which had its own designation, corresponding to one of the signs of the ancient Eastern zodiac. The signs were located in a circle, starting from the northern point and continuing along the direction of the sun. They were called: hulgana (mouse), uher (cow), bar (tiger), tuulai (hare), luu (dragon), mogoi (snake), morin (horse), honin (sheep), bishen (monkey), tahyaa ( chicken), nokhoi (dog) and gahai (pig). These animals, as is known, constituted the years of the twelve-year cycle of the Asian Buddhist calendar. But relatively little is known about the fact that they were, in addition, a designation and measure daylight hours. Dividing the base and arch of the yurt into twelve equal parts, they thereby served as a kind of sundial dial, where the name of each animal corresponded to a certain number. Moreover, the hand of this chronometer, which showed the time with an accuracy of five minutes, was a light beam penetrating through a round hole in the roof. On a short winter day, the sundial operated only 6-8 hours a day, but in the summer - 16-18 hours. Midnight corresponded to the hour of the mouse, noon to the hour of the horse, dawn in the summer to the hour of the ox, dawn in winter to the hour of the hare, etc. In addition, the animal cycle encircling the yurt carried another symbolism. Each animal, as it were, determined the economic purpose of the place with which tradition connected it. The mouse is a sign of wealth and its accumulation. In the northern part of the yurt, under the sign of the mouse, the most expensive property is kept and guests of honor are seated. In color symbolism, the Buryat corresponded to the blue or blue tone - the equivalent of eternity, constancy, indestructibility. The dog is a symbol of hunting; in the northwestern part of the yurt, weapons are stored under it; it was under the sign of the chicken and personified the color white - a symbol of courage, nobility and the triumph of good principles. The dragon is a symbol of water and the water element; in the south-eastern part of the yurt, vessels with water are kept under this sign and was under the sign of the hare; in its color it was perceived as green - a symbol of growth, reproduction and unfading. Under the sign of the sheep (southwest) young lambs were kept, under the sign of the bull (northeast) - provisions, etc.

The furnishings of the yurt were distinguished by emphasized simplicity and unpretentiousness. On the female, that is, right (counting from the entrance) side, there were elongated wooden barrels, tapering upward and intended for fermenting milk to produce wine (archi). Next to them were buckets and various small vessels made of wood for settling milk and storing dairy products. There was also a low kitchen table (ayagyn sheree), a buffet (ergeneg) and dish shelves (tag). Further along the curve of the walls, a wide and very low bed (oron) was installed, only 0.2 - 0.3 m high, covered with four to five layers of felt mattresses (olbog). They consisted of self-rolled felt. Decorative rugs made of fur (khubsar) and felt (sherdeg) were laid on top of the mattresses.

The pillows were narrow, elongated leather headrests (dere), densely stuffed with horsehair, having the shape of a right triangle in cross section. The front side was covered with a well-processed strip of horsehide, with the fur facing outward. Sometimes it was covered with cloth, velvet or other thick and durable fabric. Its surface was decorated with several (usually no more than five pieces) stamped or cast relief rosettes made of copper, silver and their alloys. The same metal plaques were sewn onto the ends of the pillows.

At the head of the bed, in the north-eastern side of the yurt, there were brightly painted chests (ukheg, abdar) stacked on top of each other, which contained clothing, jewelry and other family valuables. At a distance from them, in a place of honor, under the sign of a mouse, there was a special table with a miniature cabinet on it, where objects of Buddhist cult were placed. It was called burkhanai sheree, that is, a shrine or altar, which was carefully painted by master icon painters. It contained bronze figurines of deities of the Buddhist pantheon and their images on fabric and paper. From time to time, a sacred fire was lit in front of them, fragrances were smoked, and treats were placed in metal vessels.

Further behind the altar, following the circle of walls, hunting and military weapons and armor were placed. At one time they made up a very impressive set of special items. This included the so-called compound bows (nomo) of the Turkic-Mongolian type, which, by the way, were the best of their kind.

The “weapon” segment was adjacent to the next “wedge”, intended for a man’s bed with the same sweat pads, rugs and pillows as the women’s bed. At the foot of the bed (between the signs of a monkey and a sheep) during the cold season, small lambs and calves were kept until they were completely strong. Wooden and leather containers for the production and storage of kumis were concentrated on the same site.

Part of the space, starting to the left of the door, was allocated for harness, harness and other livestock equipment. Among the Buryats, saddles (emael) with bows made from birch root were especially valued among the harnesses. The best of them were true works of art and were worth many heads of cattle or horses. They served not only as a source of pride for the owner, but also as an indicator of his material wealth and social status.

In addition to parallel saddles, at the door of the yurt there was also a place for the so-called talkhi emeel - simple saddles, and many other items related to horse breeding. These are, first of all, bridles and halters, collars and saddles, arches and fetters, rope reins, etc., etc.

This was how it was in general outline interior decoration of the yurt. It perfectly suited the living conditions of the Buryats. And while they had extensive grazing cattle breeding, the traditional division of the yurt into sex-age halves and zodial-economic sections remained unchanged. The partial modernization of the home, which took place during the second half of the 19th - first half of the 20th centuries, affected mainly its lighting, heating, flooring and furniture. Instead of a single light (and smoke) hole at the top of the roof, they began to make one or two small windows on the sides of the door or a lantern on the ceiling, located in the space between the entrance and the chimney. They were complemented by window glass, which dramatically increased lighting conditions during the daytime.

The doors have been improved. They became wider and taller. The latter circumstance indicated that the walls of the yurts had “grown” significantly, thereby increasing the cubic capacity of the housing and the comfort of the entrance opening. Painted blocks have come into fashion. Not only the outer surface of the door filling was painted, but also its inner side.

However, the hearth underwent the most drastic reconstruction. If for many centuries before this the yurt was heated open hearth, built in the center of its foundation, now iron ones began to be used everywhere, and at the end of the period brick stoves. The latter consisted of only three very low walls (no more than four or five rows of bricks) half a brick thick. The open side served as a door. The stove pipes were round in shape and made of sheet metal.

With the transition to new heating devices, the home got rid of constant smoke and the soot that accompanied it and, most importantly, there was no longer a need to keep the chimney open, which absorbed precious heat. They were a very important factor in improving the comfort of nomadic housing.

Another equally important step in this direction should be the gradual development of wooden floors by the Buryats. At first it was laid out of thick boards over thin joists laid directly on the ground. Subsequently, they began to use an ordinary floor strip for it with a more frequent arrangement of the lower purlins. In plan, it repeated the inner circle of the yurt and neatly fit into it. The location of the boards corresponded to the south-north direction. The hearth area remained free of the floor.

Design changes for improvement general properties yurts, of course, could not but affect the condition of the furniture and dishes. Metal beds with armored mesh, sideboards and sideboards made in factories, kitchen tables and stools, porcelain and glassware etc. They gradually replaced ancient handicraft household and kitchen items. This led to an improvement in the decoration of the yurt, on the one hand, and to the loss of centuries-old traditions, on the other hand, which negatively affected the further cultural development of the Buryats.

Wooden yurt (buulgaahan).

The appearance of a multi-walled log house among the Buryats was due to a number of reasons and, first of all, socio-economic ones associated with their entry into the final stage of the clan system, into the phase of military democracy, and the transition to cattle breeding. New social relations, based on private ownership of livestock and property inequality, required corresponding changes in the way of life and material culture of the population. Now, with the intensification of cattle breeding with its pronounced increase in livestock in general, its productive herd and young animals in particular, which took place in quite harsh climatic conditions region, more than ever before, there is a need for special technological methods for running the industry. They consisted not only in the transition to intensive feeding of animals in winter, but also in the preparation of hay for them and the construction of special insulated premises.

Since tribal traditions were preserved among the Buryats until recently, some manifestations of the material life of those distant eras in a relict form took place among them until the end of the 19th - beginning of the 20th centuries. Among the mentioned relics, of course, we should include multi-walled log houses. They are reflected in writing in the very first Russian reports of the early decades of the 17th century. Replies, paintings, drawings, petitions, interrogative speeches and other sources clearly show the presence of fundamental structures in the form of polygonal yurts and quadrangular cages among the “Bratsk people”.

The presence of different types of seasonal dwellings in the Cis-Baikal region often led Russians, especially in the first years of their acquaintance with the Buryats, to erroneous statements regarding the way of life of the aborigines. If communication between representatives of the two peoples took place in winter, when the Buryats lived in log buildings, like the newcomers themselves, in their homeland, then they probably classified them as sedentary peoples. If they were encountered on summer camps, when the aborigines lived in light, portable yurts, then they most likely could have been perceived by the pioneers as nomadic people. Seeing felt yurts and wagons, the Russians involuntarily compared them with the same type of dwellings of the Kalmyks, Oirats and many Turkic peoples of Siberia, who led a nomadic lifestyle.

Buryat wood craftsmen were well aware of all the techniques and methods of wood processing and successfully used them in carpentry and joinery work. They used the technique of cross-cutting (sabshakha), chiseling (haikha), splitting (khakhalkha), sawing (hyuroodehe), chiseling (maltakha), drilling (nuhelkhe), sharpening (shudarkha), gluing (nyaakha), marking (temdeglekhe, eskhekhe) etc. Used a variety of hand tools. First of all, such as a two-handed saw, hacksaw, cleaver, wide carpenter's axe, adze, groove, chisel, drill, plane, jointer, etc.

Apparently, on the Buryat winter roads, in addition to polygonal yurts, there were also quadrangular log houses, reminiscent of Russian peasant huts. But which of these buildings appeared before them - an ordinary log house or a polygonal yurt? B.E. Petri, the first of the Buryat scientists to pay attention to the continuity of different types of housing among the Buryats, believed that the prototype of the polygonal log house was a felt yurt of the general Mongol-Turkic model. Moreover, he relied on oral data from experts on folk antiquities, who claimed that in the distant past they did not have wooden yurts, but only felt ones. Since six- to eight-walled yurts are closest in configuration to a lattice form, B.E. argued. Petri, they copy it, and like any copy it is secondary. The famous expert on the dwellings of the Siberian peoples, A.A., shared the same opinion. Popov. He believed that the transition of the Cis-Baikal Buryats to a multifaceted log house was due to the lack of felt. However, such an explanation can hardly be taken seriously. The fact is that sheep farming among the “forest peoples” of the Mongol-speaking world has never been the basis of the livestock industry. It was of a limited nature, subordinated to the needs of on-farm consumption. It was enough for them to have only a few dozen sheep on the farm in order to obtain the necessary raw materials for clothing, bedding and felt, including for covering yurts, as well as meat during the hot season. This was explained, on the one hand, by the unfavorable natural and climatic conditions of the forest-steppes, where there were not enough summer pastures for the widespread development of sheep farming, and in winter the snow cover was too deep. On the other hand, the Western Buryats, as long-time immigrants from the mountain-plain regions of Khangai, Altai and Sayan, were not traditionally associated with large-scale sheep farming. But this does not mean that it has always tended to a steady decline. On the contrary, contrary to the statement of A.A. Popov, sheep breeding of the Western Buryats acquired a wider scope over time. Its growth at this time was due to both an increase in the volume of feed for the winter and a sharp improvement in the maintenance of sheep during the feeding season due to the construction of insulated premises. And, finally, it was caused by the rapid transformation of it into the most profitable, that is, into a commodity subsistence farming Buryat.

The predecessor of the polygonal log house could have been a polygonal, but unlatticed cylindrical hut, typologically similar to the surviving huts of some hunting and pastoral peoples of Southern Siberia, in particular, the Sagais and Tuvans. Among the Sagais, such a hut was built as follows. Six pillars were driven into the ground in a circle plan, tied at the top with beams, against which slightly inclined blocks, the slabs of the walls, leaned with their upper ends. The result was a hexagonal hut in the shape of a truncated pyramid. The slanted walls, even and smooth on the inside, were covered on the outside with long strips of bark coniferous trees and pressed down on top with round slugs. The roof consisted of thin logs, the ends of which overlapped the ends of two adjacent round timbers, forming a truncated-conical lattice.

The Tuvans also had something similar to odah – choodu. It was called bodee ker. This hut looked like a truncated quadrangular pyramid. His smoke hole was wooden (made of birch bark), rectangular in shape. The frame of the dwelling was made of poles and placed directly on the ground. It is quite possible that it could have been borrowed from the Buryats of the Sayan Highlands, where both peoples had the earliest and most stable contacts.

Both types of huts are very close to the polygonal Buryat yurt, with the exception of the method of constructing the walls. In the first case, the plane of the walls is inclined, standing blocks - slabs or boards, resting on the end frames of the corner posts; in the second - round logs laid horizontally, mating in the corners different methods cutting, “in the cloud” and “in the paw”. Despite the existing differences, the principle of architectural and construction design remains the same in all cases.

Speaking about log yurts, one should keep in mind the peculiarity that they were different in their own way appearance, as well as the method of their operation. Along with the well-known yurts with an even number of corners, there were yurts with an odd number of corner joints and side faces.

Log houses with an unequal number of corners, otherwise expressed as pentagonal and heptagonal buildings, served the Buryats as a winter home. Seven-walled yurts were placed only on winter roads and were only a winter variation of the eight-walled one. Its five-walled version was structurally almost no different from the previous one, differing from it only in size.

Based on materials from M.N. Khangalov, a large eight-walled yurt was the personification of the wealth of its owner and the subject of his special pride. She acted as if he business card on the days of general family holidays and celebrations, such as weddings, sacrifices (tailga) and other events. In these cases, every householder, no matter what his material wealth, according to the existing tradition was obliged to receive all the guests of the ulus, treat them with the named parts of the carcass of a specially slaughtered animal, the best dairy dishes and copious amounts of milk wine. The guests, having become convinced of the wealth of the owner, took away good fame about him, which, having gone around the entire near and far district, like an echo, returned to him with interest. Therefore, it is not surprising that the Buryats associated not only material wealth and fame with large log cabins, but also family well-being and happiness, which consists primarily in large and viable offspring.

Log houses with even indexation of corners and, accordingly, walls, in particular six- and octagonal ones, since there were relatively few four- and twelve-sided yurts, their shape and plan close to the canonical circle, were the embodiment of the life-giving heavenly body - the radiant sun.

Five- and seven-walled log houses, reflecting the sacred feelings of the Buryats, were identified, according to their ideas, with the materialized appearance of the moon, this night confidante of the almighty sun.

Building a new house is a family affair. The owner must prepare the required amount of logs from the forest. A certain day is appointed, and the whole clan rises in order to transport these logs to the ulus, and those who have more horses must set up more carts. Then the owner himself or with the help of hired workers saws and prepares the wood for felling. Then everything is ready, he again convenes his relatives, and they all work in one day. Usually they manage to assemble the log frame and put it on poles during this day. What they don’t have time to finish, the owner subsequently completes himself. Finishing work that required special knowledge was carried out by special wood craftsmen (modosho darkhan), who were most often simply called darkhans. Darkhans erected the roof, laid the floor, made and installed door fillings, attached light canopies to the log house, at the owner’s request, etc.

Regarding the use of different forms wall materials everyday life researcher and social relations Western Buryats B.E. Petri wrote: “The logs are round and triangular, half-shaped, with the plane facing inward and the edge outward... The richer Buryats always take round logs; trihedral half-shaped only by poorer Buryats. These yurts are cheaper and do not rot as quickly as those made of round logs, although they are much colder.

The chimney was located in the center of the roof and could have any shape - square, polygonal, round and even round. The choice of its configuration depended entirely on the wishes of the customer. But the most commonly used was the square. In the absence of an ordinary window opening, it also served as an overhead lantern, because one miniature-sized glass window (shagaabar), cut next to the door block, did not provide normal illumination of the home at all.

Real windows with logs and frames appeared and were drilled no earlier than the 18th century. under the influence of wooden architecture of Russian colonists. The entrance to the yurt (uuden), very low - about one and a half meters, was located with south side, towards the midday sun. The doors were single-leaf, with a panel of three or four thick boards. At the entrance, as a rule, there was a small flooring and a block and a single stake, which replaced the one-step porch. The door was located under the sign of the horse, its distinctive color was red, adequate to the sun, fire, life, and feelings of joy, happiness and triumph.
The orientation of the door towards the mountain was considered a good sign - the mountain would serve as a barrier, preventing the leakage of profit and prosperity - hashtag. Thanks to this landmark, the house is isolated from cold northern winds and snow drifts in winter and open, life-giving sunlight in spring and summer. When crossing the threshold from the street to the inside, the guest left a weapon outside the yurt and had to remove the knife from its sheath. It was not customary to talk across the threshold. Equally important is crossing the threshold in reverse side. Stumbling over a threshold while exiting is still considered bad omen; this means that grace can leave the house. To prevent this from happening, the person who stumbled must return, take a chip or a piece of wood and throw it into the fire, and if it does not burn, then light it. This will appease the mistress of the hearth and preserve family grace. The threshold protects from evil spirits and prevents their penetration from the outside. In Buryatia, bundles of camel thorn and pieces of fabric with written texts of prayers were hung above the door.

Concluding the description of the polygonal-rounded yurts of the pre-Baikal Buryats, it is worth paying attention to their common name bulgaahan. It is most likely associated with the words buulgahan ger in the meaning of “unloaded house”, “house taken down and placed on the ground”, “permanent house”, etc. It, paradoxical as it may seem, reflects the fundamental changes that took place in the economy and way of life of the Buryat ancestors. If earlier the Buryats, like all nomadic pastoralists, used mobile felt yurts and camping tents on carts, then with the transition to a semi-nomadic life with two seasonal movements from permanent winter roads to permanent summer roads, the need for transport houses disappeared. Now they moved on to building strong dwellings from wood, figuratively speaking, they removed the houses from high carts and placed them on the ground (gerey buulgaa). Hence the name of the Buryat log house - “buulgaahan”.

Conclusion.

The yurt fits organically into environment, repeating the shape of the heavenly dome above it, semicircular hills and hills. In the summer heat and heat, it provides life-saving coolness; in cold weather, a live fire in the hearth creates uniform heating and a special microclimate that eliminates pathogenic energy harmful to human health, characteristic of buildings with right angles.

Nowadays, scientists in many countries are concerned with the problems of mobile architecture, the creation of comfortable mobile housing at the level of modern requirements - in other words, these are almost the same problems that have found a solution in the design of the yurt.

Yurts that have undergone a certain modernization (increase in size, enrichment of aesthetic design, expansion of utilitarian and operational qualities) are used for socially beneficial purposes in the modern urban environment of Buryatia.

Literature.

1. V.D. Babueva “Material and spiritual culture of the Buryats”, Ulan-Ude, 2004.
2. V.A. Mikhailov “Felt and wooden yurts of the Buryats”, Ulan-Ude, 1993.

1. K.M. Gerasimova, G.R. Galdanova, G.N. Ochirov “Traditional culture of the Buryats”, Ulan-Ude, 2000.

4. “Historical and cultural atlas of Buryatia”, Moscow, 2001.

Formation of tolerance Formation of ideas about oneself, other people, objects of the surrounding world, about the small homeland and Fatherland, about the socio-cultural values ​​of our people, about domestic traditions and holidays, the diversity of countries and peoples of the world Proficiency in speech as a means of communication and culture. Development of prerequisites for value-semantic perception and understanding of folk art

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"Presentation of the Buryat yurt"

"Our traditions"

Information for the pedagogical council.

Prepared by the class teacher:

Dambaev Chingis Lazarevich

Compliance with the requirements of the Federal State Educational Standard for Education \p 2. p 2.6; р3 p 3.3.4

1. Integration of educational areas:

• “Cognitive development” (CDM)
• “Speech development” (connected speech)
• “Artistic and aesthetic development”
• “Social and communicative development”

• Formation of tolerance
• Formation of ideas about oneself, other people, objects of the surrounding world, about the small homeland and Fatherland, about the sociocultural values ​​of our people, about domestic traditions and holidays, the diversity of countries and peoples of the world
• Mastery of speech as a means of communication and culture.
• Development of prerequisites for value-semantic perception and understanding of folk art

GEF DO \n 2.8; p 3.3.4. Aspects of the educational environment

• The subject-spatial developing educational environment and space should be:

• Content-rich
• Provide: playful, cognitive, research activity for children.
• Reflect the national and cultural heritage of the Motherland

Accounting for national cultural heritage.

Variable module of additional education:

• Life and housing
• Folk costume
• Buryat culture: centuries-old traditions and customs

Museum pedagogy:

1. Orientation centers:

2.Mini art museums

3. Centers of Buryat national clothing

4. Thematic photo exhibitions

Proverbs about the Buryat people.

• Just as a deer proudly carries its head, hold your name high.
• Offending your neighbors is the same as teasing bears.
• A word that lies will not go far.
• Don't be greedy and you won't be lonely.
• Don't tease an old man, otherwise you will grow up stupid.

• And above the eight-walled yurt there is a golden beam along the slope. Slowly, the bent old man tells us a fairy tale. How in a simple and poor family a brave warrior grows up, and he fearlessly defeats the enemies of the land of dawn. We sit, rejoicing in our souls, accepting everything as truth. We remember that earthly fairy tale for the rest of our lives, as if it revealed to us faith in the essence of goodness and light. How long ago was all this, how wonderful it was.
• Boris Syrenov

• The main dwelling of the Buryats is a yurt. The Buryat yurt is round-polygonal in shape and comes from the Mongolian felt yurt

• With the advent of Russians in the Baikal region, a wooden yurt similar to Russian huts appeared.
• At the end of the 19th century. yurts were mainly placed on letnikas - the residence of a Buryat family in the summer in a place, usually near water, with hayfields and pastures.
• In winter, the Buryats lived in so-called winter roads - equipped wooden dwellings, borrowed from the Russians - huts.

• Yurts were usually built from larch logs, less often from pine. The logs usually had their planes facing inward and their edges facing outward.
• The foundation of the yurt was made from eight short larch logs - logs, cut in half. These logs were laid with the cut plane downwards, and four very massive logs - gazari-modon - were placed on them.
• The walls were erected on this foundation: nine logs were laid above the gazar-modons, and in the spaces between them ten logs were laid, which formed the wall - the khan.

• In the middle of the yurt, four massive larch pillars - teengi - were dug in, and four transverse horizontal beams - kharasa - were laid on top of them, on which the roof lay.
• Pegs - khadnyk - were stuck into the pillars, on which harnesses, clothes, guns, etc. were hung. Swallows usually build nests under charas, so boards for droppings were placed under the nests. The roof of a yurt is usually multi-layered - boards, larch bark and turf. Rich Buryats also covered the roof with planks over turf.
• The smoke hole in the roof served as the only source of light in the yurt; the wider it was, the brighter it was in the yurt, but it could not be made very wide, otherwise the rain could flood things inside the yurt itself.
• The Buryats had many religious rituals associated with the smoke hole. Through it they “sprayed” to the ancestors and heavenly deities and sent prayers to them. Through it, some religious things were carried into the yurt that could not be carried through the door (for example, birch or pine used during sacrifices).

• When the roof was ready, they cut a door; before that, only a hole was made for the workers to pass through. After the door, a floor was laid - oyor; beams - holes - were laid under the floor, on which the floor boards lay. Thanks to the hole under the floor, there was a lot of free space, which, on the one hand, relieved the yurt of dampness, and on the other, it, communicating with the hearth, served it for traction. Only after laying the floor did they finally set up the hearth - gulumta, install three stones - dule, the floor of the hearth, a stone wall, a fence - galzakh, so that the ash would not fly away, and compact clay around the hearth.

• Last of all, they attached the danhe shelf to the wall of the yurt (on the left side), on which sacred objects were stored: “Mongolian stones” - three stones, which during the purification ritual depict a hearth, the sacred khankha grass ( Bogorodskaya grass), grass from the tailaga and other religious objects.
• On the right side of this shelf are placed all sorts of small items that do not belong to the household and could break or get lost.
• Ongons (they were also called “burkhans”) were hung over sacred objects - images of spirits: Bara-ongon - a lion, a powerful shaman; Anden-hubun-irie-bara is also a powerful shaman. Both of them are patrons of hunting. Mailaga - three wives of the morning lightning Solbon - hanged themselves for children, caused fertility. The remaining ongons were hung outside.

• A felt yurt looks like this: its walls are lattice, they are made of processed willow branches, which are connected together using leather straps.
• There are poles going up from the walls - this is the ceiling. One end rests against the wall, and the second at the top is in a round rim (chimney), it is also wooden. The top was covered with felt in three rows.

• According to the Buryat tradition, it was divided into two halves: the right - female, the left - male (this is if you stand facing its northern part).
• The men's half contained harnesses, tools, etc., and the women's half contained various household utensils and foodstuffs.
• The northern side of the yurt (khoimor) was considered honorable; guests were received there.
• There was a hearth in the very center, and at the top there was a special hole for the smoke to escape. Traditionally, it was placed with the entrance to the south.

• The location of the yurts in the ulus was just as strict. The yurt of the eldest in the clan or family should have been on the right, and the yurts of the younger members of the clan and family should have been to the left of it in order of seniority in the clan.
• The existence of the Buryat family was based on a common economy - the undivided ownership of land, livestock and tools of production. However, unlike many other peoples, among the Buryats each small family, being part big family, did not live in one common dwelling with the rest of the families, but in separate yurts located near her father’s yurt. It was a long-standing custom of the Buryats to set up a separate yurt for each married son.

• The yurt fits organically into the environment, repeating the shape of the sky dome above it, semicircular hills and hills.
• In the summer heat and heat, it has a life-saving coolness; in the cold, a live fire in the hearth creates uniform heating and a special microclimate that eliminates pathogenic energy harmful to human health

• Modern yurt design

• In the native steppe
• Here, far from noise, dust, screams, groans,
• In the eternal bliss of simplicity,
• Under the blue pattern of the sky
• Yurts are located in the steppe.

• The grasses are glad to see the sun... The grasses breathe myno.
• The flowers are smiling.
• The simplicity of the steppe will captivate you endlessly
• The beauty of simplicity!
• Here sometimes the shaman’s song groans -
• Primitive poems...

• To disembodied spirits, deities without a camp
• The steppe people will be shamanized.
• On the steppe, native to the grasses of the color-steppe
• The herds are playing out!
• The steppes are covered with yurts. Yurts are yurts of the steppes.
• My inseparable...

YURTA - TRADITIONAL HOUSING OF THE BURYATS The traditional dwelling of the Buryats is the yurt. Its design reflected not only the practicality of the nomads, who were able to create a comfortable, fairly perfect dwelling in the conditions of nomadic life, from the materials they had, but also their aesthetic, ethical and philosophical ideas. The nomadic way of life has long determined the type of hermetically sealed compact dwelling - a prefabricated structure made of a lattice frame and felt covering, round at the base and with a hemispherical top, adapted for transportation by pack animals. The round yurt is an original, historically established example of a dwelling, ideally suited for a nomadic lifestyle. Transportability ( light weight), mobility (quickly assembled and disassembled), versatility (we lived in it all year round), quite resistant against winds due to its hemispherical shape and low height, the ability to vary the area, availability of material, always clean air - these and many other properties developed over 2500-3000 years. The centuries-old evolution of the nomadic yurt has developed its clear proportions, rules for assembly and disassembly, shapes and methods of decorating and furnishing it. The dimensions of the yurt correspond to the scale of a person, the internal layout takes into account the interests and tastes of its inhabitants, and meets the needs of their economic and domestic activities. The shape of the yurt symbolizes the universe. It also symbolizes the sun and the full moon. In addition, it is a symbol of eternity, in which all processes go in a circle. The roof of the yurt corresponded with the celestial sphere. The smoke hole serves as a kind of “door” to the transcendental space - time. Since there are no corners in a yurt, there are no places where evil forces gather, so life in a yurt protects people from their influence. Its shape stimulates harmonious communication between people. The yurt fits organically into the environment, repeating the shape of the sky dome above it, semicircular hills and hills. In summer heat and heat, it retains life-saving coolness; in cold weather, a live fire in the hearth creates uniform heating and a special microclimate that eliminates pathogenic energy harmful to human health, characteristic of buildings with right angles. All details of the yurt are unified. It consists of 9 main parts. The frame of the walls is made up of interconnected folding wooden grids, which determine the size and capacity of the home. Each lattice that makes up the common wall consists of flat slats, superimposed on each other with an oblique cage and fastened with hair ropes. Due to the fact that this structure is compressed or stretched like an accordion, it was possible to reduce or increase the yurt to the required height or fold it during migrations. The hinged design of the wall gratings also provided an important property of the yurt - seismic resistance, which was very important in the living conditions near Lake Baikal, where earthquakes are frequent. The skeleton of the yurt roof forms a vault. The top of the yurt is tightly covered with felt. When setting up a yurt, horsehair ropes are used as all ties. The Buryats and Mongols believed that it was through horsehair from the upper world that the spirits of ancestors brought down grace and happiness from heaven. But this also had a practical significance - when wet from rain or snow, the rope did not change its length, so it tightly secured the covering of the yurt in any condition. Playing the khuraYurt is always placed in a space open to the sun; even in a wooded area, a sunny meadow is chosen. This is due, first of all, to the fact that all the economic and everyday activities of the nomad were connected in time with the cycle of the sun. The Buryats, like some Turkic-speaking peoples, usually counted the time of day, month, and year by the sun, namely by the angle of incidence of the sun's ray through the upper opening of the yurt - the chimney. As the sun's ray slid along the circumference of the chimney, then along the tips of the poles (there were 60 of them) supporting the roof of the yurt, then along the surface of the semicircle of felt covering, over certain parts of the furniture, the nomad determined the exact time and built a daily work schedule . Therefore, the proportions of the chimney, the number of poles, the height of the lattice walls and the entire yurt, as well as the tradition of installing the door to the south, were subject to the rhythm of the movement of the sun. There were several everyday ways of determining daytime: the morning, when the rays of the sun fell on the western side - “the sun at the head of the bed” - was the time for morning tea and milking of cattle. Noon - when the sun was at its zenith, when the shortest shadow fell. This time was called "milk". The housewife was involved in processing milk and preparing all kinds of dairy dishes. Evening time- “the sun at the foot of the bed” - the time of driving in livestock, milking cows, preparing dinner. Orientation at night was carried out by observing the movement of stars across the sky, especially the movement of the Pleiades. On clear nights, when the chimney was not closed, the time was determined by the usual stars standing above the chimney. Sundial did not depend on the size of the yurt and its location (in the steppe, in the forest, on a mountain, under a mountain), but they depended on the season. In winter, daylight hours were much shorter, and the distance between each point was covered faster than in summer. The Buryats used the Mongolian time system, according to which one hour was equal to two hours, i.e. 120 minutes. Hare - in summer this is the time of approaching sunrise from 4 to 6 am; Dragon - sunrise time - from 6 to 8 o'clock; Sheep - afternoon - from 12 to 14 hours; Monkey - from 14 to 16 hours; The sun goes down - from 16 to 18 hours; Dog - twilight comes from 18:00 to 20:00; Pig - from 20 to 22 hours; Mouse - midnight time - from 22 to 24 hours; Bull - time after midnight - from 24 to 2 o'clock; Tiger - dawn time, from 2 to 4 o'clock One of important features A yurt is a rational and expedient organization of its internal space. At the same time, the space of the yurt has several signs - symbols with the help of which it is mastered, fenced off from the rest of the world and which act as amulets, as sacred objects. Although the interior layout represents a single architectural and artistic whole, it is divided into clear functional areas. The arrangement of objects in the yurt was strictly fixed. On the northwestern side there is a place of honor, a habitat for deities, where a home altar is set up - a shrine. The most popular characters were considered to be the deities who bestow longevity - Ayusha, wealth - Namsarai, mercy - Aryabala, and the patron - the owner of all life on earth - Sagaan Ubgen. The western, right side of the yurt (left at the entrance) was considered the “male” side, and the opposite side was considered the “female” side. The right side was considered honorable; guests, men, were received here, but this does not mean that women did not have the right to enter the men's half. This prohibition applied only to the daughter-in-law, but did not apply to daughters. It was with the daughter-in-law that the left side was associated as a symbol of foreignness. According to traditional ideas, “left” meant, in particular, the other world; handing someone a cup of tea, especially arhi (milk vodka), with the left hand was considered the height of insult and was perceived as wishing death to this person. On the right side were stored horse harnesses and hunting equipment, i.e. items related to the specifics of male labor. On the right side of the yurt along the wall there were several wooden beds. In rich houses, beds were made of cedar wood. Sometimes they simply installed beds - wide blocks on round logs, on which members of a large family slept. Bedding was prepared for the cold and warm seasons. For winter they sewed a sheepskin blanket. The summer blanket was made from short-haired, well-dressed skins of foals or calves. Thick felted felt was used as mattresses. For old people, to make it softer, they laid 2-3 layers of felt; young people preferred to use one felt - sleeping on a hard one was considered good for health, because felt made from natural sheep wool had good hygroscopicity. In winter, a thick felt felt underneath and a sheepskin blanket on top provided reliable protection from the cold. To the east of the altar (almost opposite the entrance) there were chests placed on ledges in which family valuables and festive clothes were kept. The front side of boxes and chests was decorated with ornaments. The most popular patterns were in the form of two concentric circles or circles with radial spokes - symbolizing the Sun and Moon. Sometimes there were geometric, floral and zoomorphic ornaments. On the left “female” side (right from the entrance) items related to the kitchen were placed, and since the woman was in charge of the housework. If the northern part was considered honorable, then the southern space adjacent to the door is the “lowest” part of the home. When receiving guests, the class and age characteristics of a person were strictly observed: people of respectable age and rank were seated higher on the honorary side, young people and poorer people were “lower” - closer to the door. Mongolian scientist B. Daazhav believes that the layout of the yurt is determined by the calendar of the 12-year cycle. The mouse, with which the 12-year cycle begins, is associated with the north; a chest with the most valuable items is kept under its sign. The year of the cow, a symbol of prosperity, food, - under its sign is a cupboard with prepared food products. The year of the tiger is a symbol of strength and courage - under its protection is the bed of the spouses - the owners. The hare is a symbol of weakness and timidity. This symbol indicates the location of children at the foot of the parents' bed. The dragon is the ruler of the celestial sphere - under his sign vessels with water and firewood for the fire of the hearth are placed. Snake - symbol lower being crawling on the ground is the location of people of low social status. The horse is a symbol of mobility - the entrance to the home is under its protection. Year of the Sheep - under its sign, newborn calves and lambs are kept during the cold season. The Monkey is often associated and combined with the Pleiades constellation - under this sign there is a place for horse equipment. The chicken is a symbol of fertility and youth - under its sign there is a place for guests - men. The dog is the guardian of the yurt, the constant companion of the male hunter, shepherd, herd-keeper, and shepherd. The last year of the 12-year cycle is the year of the pig, symbolizing satiety and prosperity; under its sign there is a home altar. In the distant past, the wild boar was revered as one of the totem animals of the ancestors of the Mongol-speaking peoples. Continuation.

The Buryat yurt is a historically established example of a dwelling, ideally suited for a nomadic lifestyle. People lived in a yurt all year round - quite stable against the winds due to its hemispherical shape and low height, seismic safe - due to the movable structure of the walls, the ability to vary the area, availability of material, always clean air - these and many other properties developed over the course of 2500-3000 years.

The yurt fits organically into the environment, repeating the shape of the sky dome above it, semicircular hills and hills. In the summer heat and heat, it has a life-saving coolness; in the cold, a live fire in the hearth creates uniform heating and a special microclimate that eliminates energy harmful to human health, characteristic of buildings with right angles.

The internal space of the yurt is divided into five parts: the center - gal gulamta, the location of the main sacred object of the yurt; the northern side is the khoimor tala, the honorary “high” part of the yurt; western, right (baruun) side - guest or male; the eastern, left (yauun) side is the household or women's side, the south is the exit from the yurt.

A nomadic house consists of nine main elements:

wow- planed poles from which the vault of the Buryat yurt is built. Only flexible wood species are used: this increases the service life of the elements. Their number reaches sixty;

toono– a special circle at the top of the yurt. It forms a hole that serves to remove smoke and illuminate the home during the day. The diameter of the “window” is about a meter. The rim is made of birch. There are holes drilled in it along the perimeter into which the vault poles are installed;

teengi– supporting pillars of the structure. There are only two of them and with their upper edge they rest against the toono;

daagan– spacers for the upper rim, which serve to give it rigidity. From the Buryat language this word is translated as “to carry”;

Urhe is the covering of a yurt. Long ropes were tied to each of its corners, which reached the lower edge of the lattice base. If necessary, it was possible to raise the urhe by pulling the rope. Then an additional opening was created in the yurt for entry fresh air and light;

tuurge- felt covering the side parts of the home. Each roll reaches three meters in length. Its surface must be treated with a special antiseptic solution of tobacco, sour milk and salt;

zeeg– hair ropes attached along the upper edge of the covering. The southwestern part of the yurt is first covered with felt, then the southeastern part, and only after that the remaining parts of the dwelling are covered. This order is dictated by the need for maximum protection from cold northwest winds;

deebary pounce after tuurge. They are two huge pieces of felt covering, narrow at the top and wide at the bottom. The thickest and most dense felt is always located in the northwestern part of the yurt;

Khoshlon– belts made of horsehair, with which the yurt is pulled over the felt covering. They hold the top and middle parts of the insulation. At the bottom, the covering was tied with felt tapes, and, if necessary, covered with dry manure.

Instructions for assembling and installing a felt yurt of the Buryat-Mongolian type

1. At the beginning, it is advisable to draw a circle with a diameter of 6 meters on the prepared surface, so that it is convenient to navigate when installing the walls.

2. Before you start installing the door and walls, you need to bring the toono (wooden circle) and both posts into the center of the circle on which the yurt will stand, so that after installing the walls you do not drag it over them.

3. Install the door. Traditionally, the Mongolian peoples placed their house (yurt) with the door facing south or southeast.

The walls are connected to each other into a “castle” and tied tightly with ropes.

The walls approaching the door must be tied to the door with ropes. We tie a rope to one of these ropes, which is used to encircle the walls in a circle and pull it so that the crosshairs of the wall heads are level with the upper edge of the door block. In the future, when installing unias (ceiling poles), this rope can be adjusted - loosen or tighten, thereby increasing or decreasing the diameter of the yurt in order to secure the unias more rigidly.

We turn Toono upside down and tie the racks to it more firmly. We lift and place the toono on the racks in the center of the circle, oriented from north to south, centered relative to the door.

5. We begin to consolidate the union. 6 unions will be attached above the door, so on the wooden circle on the side of the door from the ring to the left and right we leave 3 holes each and, starting from the fourth hole and the first crosshair of the wall, install the unions. From the door to the left and to the right we install unions infrequently, so that the walls are drawn around and the racks are centered.

When installing the union, we tap it into the hole toono by hand.

The union is attached to the wall with ropes so that it is not possible for it to “slide” down and fall out of the hole in the toono and fall to the floor (if it hits a hard floor, the end of the union can break).

It is more convenient to insert the union outside the yurt. We completely install unions. Where necessary, you need to trim the ends of the union with an ax or chisel so that the end of the union fits deeply and tightly into the hole of the toono.

6. When all the unions are installed, we begin to place the unions above the door (they are without ties). Fit the ends and insert the unions into the holes. At the lower end of the union, located above the door, carefully cut out so that it fits tightly on top of the door block.

7. If your yurt comes with an inner cover made of calico, then the next step is to put it on the frame. You can fasten it with a stapler in places to prevent it from being blown away by the wind.

8. We fasten the felt walls with a rope pulled through the loops around. You need to start from the door and end on the other side - tie both ends of the rope firmly so that the walls cannot slide down.

9. Felt semicircles - dever are laid on the roof in the following sequence:

First, on the front part of the roof (from the door side) with a cutout for toono (under the circle),

Then to the back of the roof so that it is half closed.

10. Finally, we put on the cover and tie it tightly with ropes from the outside. We fasten the urho - the top cover. We tie ropes to all ends - one end above the door will open and close, the rest will be permanently fixed, so they need to be tied tightly.

It was a long time ago. The one who told me this tale heard it from his grandfather, and he, in turn, also heard it from his grandfather.

In a hollow between sharp rocks and high mountains, near the Uda River, lived a nomadic Tofalar hunter. His name was Kuulamai.

Kuulamai had a bow and arrows and kept them in a wooden satchel, which he carried on his back.

[Kobyr - quiver. ]

The hunter had a wife, Maymayak. They lived together for a long time, but there were no children, and they did not take in anyone else to raise them.

Mungo and Khalyai lived in the Kuulamaya camp. Mungo went hunting with Kuulamai, brought game, hunted sable. And Khalyai looked after the deer, sewed covers for tents from the skins of wapiti and elk, and during the migration, together with Maymayak, she loaded the deer and led the caravan.

Kuulamai often grieved that he had no children. One day he turned to the shaman:

Tell me, deeply revered Meerkpan, why don’t I have children? During rituals you see a lot, you visit the upper, middle and lower worlds. Ask Burhan for a child for me. I'll give him deer as a sacrifice...

Meerkpan put on his cloak with many cords, embroidered with deer hair and bird feathers, put on a headdress with feathers from a black goose, took a tambourine, a mallet and began to perform shamanism. He beat Meerkpan with a mallet for a long time, jumped around the fire, and then fell, exhausted. And when the shaman caught his breath, he began to say to Ku-ulamay:

Find the wing of a young eagle. From this wing I will make an eeren, then you will have children.

[Eeren - shamanic belt. ]

Kuulamai knew two rocks where eagles lived. There were caves on the steep side of these cliffs. Kuulamai says to Mungo:

Today we will take long straps, climb onto the rock from the sloping side, and then you will lower me into the cave to the eagles.

They took the belts and left. We climbed the rock. Kuulamai tied himself tightly with the straps and ordered Mungo to lower him little by little. So, clinging to the sharp ledges of the rock, the hunter made his way to the cave where there was an eagle’s nest.

As soon as the straps were loosened, Mungo felt that Kuulamai had reached the place. Then Mungo threw down the belts, and he himself went down the cliff and went to the camp.

For a long time he wanted to destroy Kuulamai, take his reindeer and marry Maymayak - he was already in agreement with her, but still could not make up his mind. Now he hoped that Kuulamai would die in a cave without food and water.

Mungo came to the camp and said that Kuulamai fell into a cave and crashed.

Soon Maymayak married Mungo, but she completely forgot her husband and did not want to remember him. Only Khalyay did not believe Mungo’s words and felt in her heart that something was wrong.

Summer has come. The heat bothered both the deer and the people. Mungo migrated to the mountains, where it is always cool in the summer.

Kuulamai at that time lived in a cave with an eagle and three little eaglets. At first the eagle wanted to throw him down, because she knew why this man came here, but she looked into his eyes and changed her mind. She brought musk deer, hares, and wood grouse. Kuulamai tore them into pieces and divided them into equal parts. When it rained, he would put his palms under the rock, collect the drops and drink them. And in extreme heat, when the rock was dry, he licked the sweat that appeared on the eaglets’ noses. The eagle brought drops of river water in her beak, but there were few of them, and Kuulamai was always thirsty.