The central place in the worldview of the Khakass people is occupied by ideas about the soul. It is believed that the soul is the center, the criterion of life; it is in everything. It is the soul that makes it possible to connect everything with everything; this idea is most clearly manifested in the ideas of transitions to other worlds, in the practice of shamans and in the interpretation of dreams of ordinary mortals. Before starting to characterize this phenomenon in the Khakass worldview, it should be noted that the interpretation of the concept of soul in the traditional consciousness differs significantly from the Christian understanding of this substance. As far back as the 19th century, the famous researcher L. Levy-Bruhl was critical of the use of the term soul in describing the thinking of primitive people, since "a sense of belonging and unity" with the vital principle dissolved in nature has nothing to do with the "spiritual guest of the body", called the soul [1999, pp. 73-74]. S. D. Mainagashev, a researcher of Khakass ethnic culture, noted that "the soul proper, as a being capable of living after a person's death, has several names" [1915, p. 278]. Soviet ethnographic science also expressed opinions about the complexity of using the termIn particular, it refers to the beliefs of the Sayan-Altai Turks, since it does not describe all the properties and qualities that archaic consciousness gives to this phenomenon [Alekseev, 1980, p.21; Diakonova, 1975, p. 43; Potapov, 1991, p. 27-28]. In our opinion, the most accurate definition of the concept of soul is proposed by the authors of the monograph "Traditional Worldview of the Turks of Southern Siberia..." [1989]. They consider the soul as a "vital activity of a person", which "acts as a complex interweaving of anatomical characteristics, physiological processes, mentality, and all this is supplemented by social characteristics" [Ibid., pp. 54-55].

Ideas about the soul as a vital force and functions of the human body are recorded in very many peoples. The soul is considered both a material and an immaterial category. The definitions of "material" and" immaterial " in relation to it have conditional meanings: material - perceived by the human senses, immaterial - the image of the soul that is not accessible to human sensations. This corresponds to the concepts of corporeal, disembodied. In the traditional Khakass worldview, the body organically contained and represented various forms of the soul. Inner beauty (soul) and outer beauty (body) must correspond to each other. This is what the heroic epic points out when describing its heroes: "A beautiful person, they say, is wise" [Anzhiganova, 1997, p. 63].

The indissoluble connection between the soul and the body is reflected in the Khakass idea that the soul could be located in various parts of the human body, for example, in the bones - the basis of the human body. The vulnerability of the lives of children and the elderly was associated, in particular, with the fragility and unreliability of bones. The shaman, as a person endowed with supernatural abilities, had an extra bone.

Thumbs were considered particularly important receptacles of the soul. In the Khakass language, the thumb is called igrek-male and symbolizes the sacred masculine principle. During the rite of initiation, when a young man performed an important act for the first time in his life - he got an animal, was engaged in nut fishing, rode a wild horse, etc., the elder of the community bit his thumb until it bled (igrek yzyr-

page 151

ghana) [Butanaev, 2003, p. 82]. The concept of the soul is semantically related to the category of happiness. According to the Khakass people, fingers are one of the places where a person's soul and happiness are concentrated. Khakas have developed a number of prohibitions aimed at preserving happiness. For example, it was forbidden to twist your fingers, shake them after washing - otherwise happiness could be lost. Men wore the ring on the index finger of the right hand, and women - on the middle and ring fingers [Ibid.].

The bone also represents the genetic connection of generations. This word has several meanings, in particular, it "is also used with the meaning of "genus" and "breed", the features of which are inherited from the bone base and blood. For example, a pregnant woman was called iki sooktig-having two bones, i.e. bearing her own kind and the kind of the father of her child " [Ibid., p. 82]. In the traditional ideas of the Khakass people differed in the" property " of the bone. The Khakases distinguished the following varieties of it: 1) aryg sooktig (lit, having a clean bone) - a person with psychic abilities (vision of prophetic dreams, predicting the fate of people, treatment); 2) niik sooktig (lit, having a light bone), or niik chulig, - an impressionable, exalted person; 3) aar sooktig (lit, having a heavy bone), or aar chulig, - a person who acts on others overwhelmingly and depressingly; 4) purtah sooktig (literally, with an unclean bone) - an ordinary person who does not have supernatural abilities. Owners of "clean" and "light" bones were considered to be yzyh kisi - sacred [Ibid., pp. 79-80]. According to our field materials, the tradition identified a category of people with weak bones - uyan sook. They were considered weak and lazy, and some of them were directly "related" to mountain spirits.

The place of localization of the soul could be the liver, an organ that was supposed to be associated with the function of reproduction [Kyzlasov, 1982, p.86-87; Khakass heroic epic..., 1997, p. 435]. According to the traditional worldview, the" birth " of a child supposedly takes place in the human liver (paar). Until now, there is a popular expression: Paarymnan sykhkhan palam - My child who came out of the liver (Field materials of the author. Further: PMA, N. T. Borgoyakov, 15.07.2005). In addition, according to the Khakas, the liver is directly connected with the emotional world of a person (grief, happiness, irritation, sadness, etc.). In the myforital system of the Khakass people, the liver was assigned one of the most important places. In it, the Khakas saw not only the life-giving principle, but also the "guardian" of the souls of living and dead people. During the funeral, the Khakas, saying goodbye to the deceased, "leaned" their liver against the liver of the deceased (paarl), so that he would not worry and leave the living alone. The widow, who was forbidden by custom to go to the cemetery during the funeral, was brought earth from the grave. With a handful of earth brought, she spent 3 times around the liver and said: "I smear my liver so that it does not ache much!". Only on the seventh day, during the wake, did the widow go to the cemetery for the first time. She first laid her chest on the grave, and then with a handful of earth also circled 3 times around her liver. Close relatives of the deceased did not eat liver for 40 days, because they believed that the deceased were in pain. On the seventh day of the commemoration, they took a liver from the table with viands and circled it around their chest with wishes: "tugenmezin! "May his liver not be exhausted by grief and sorrow!" [Butanaev, 2003, p. 78].

Hair was also the receptacle of the soul. Therefore, hair and eyebrows were often called ymai sazy-hair given by the goddess Ymai [Ibid., p. 84]. "The hair (sas) was taken care of only during the day. It was forbidden to comb them at night, because at this time there is a vital force under the roots of the hair - khut, which the living were afraid of losing" [Ibid.]. These views probably formed the basis for the ban on Khakass women to go out with their heads uncovered.

The first haircut of a baby's hair was a ritual of introduction to the Middle World; cutting the hair of ancient old people symbolized their rapid departure to the Lower World [Anzhiganova, 1997, pp. 63-64]. It is quite possible that in Khakass ideas the soul of a child up to a year old was closely connected with the Upper World, so the baby was considered to be completely inseparable from the sphere of the natural, non-human. According to traditional ideas, a child under one year old did not cut his hair and nails. The first cut hair was carefully wrapped in cloth and stored in a box along with the umbilical cord and the so-called shirt [Butanaev, 1988, p.217].

It was believed that the soul, despite its immateriality, directly depended on the existence of material objects. Khakass ethnographer S. D. Mainagashev wrote about this: "I'll start with the terms for 'souls'. There are several of them. One of these terms "tyn" means both soul and life. They say "tyn uzuldu", his life was interrupted. The back of many heroes of heroic poems is enclosed in some kind of thing - in a folding knife, needle, or even an animal, such as a snake, which, in turn, are hidden in a particularly inaccessible place. You can't kill a hero before destroying, breaking, or killing the animal where you were imprisoned. Along with the death of a person, the tyn is also destroyed, or rather, because a person dies, because his tyn is destroyed. The word "tynys" - breath-has the same root; this is probably explained by the fact that life is conditioned by breathing" [1915, p. 278]. The researcher noted the first component of the concept

page 152

souls - tyn. In the Turkic ritual and mythological tradition, tyn is one of the most important characteristics of life, the beginning of life. This lexeme was used to denote all living things on earth, be it a plant, animal or human; it was also used to name the souls of folklore characters [Traditional Worldview..., 1989, p. 80]. The well-known turkologist N. A. Baskakov, analyzing this term, wrote:".. the etymology of this word (tyn. - B. V.) is closely related to the concept of "spirit, breathe, breath, soul", i.e. this word is a direct analogue of the Russian word "soul" " [1973, p. 109]. In the traditional culture of the Turkic and Mongolian peoples, the concept of breathing differed in its characteristics. It was believed that the representatives of the Middle World had warm breath, the Lower World - cold. The tyn of man had a sacred connection with the wind. According to the materials of V. Ya. Butanaev, "The White creator Ah Khudai gave it to people from the breath of a breeze (tan) walking over a spring gushing out of the ground" [1996, p. 176]. Tyn represents breath, as well as speech and voice. The loss of the voice was perceived as the loss of a part of the soul. The voice should be protected, it can be carried away by spirits, for example, in the taiga, if you shout or respond to someone's call. It was impossible to shout at sunset or at night [Anzhiganova, 1997, p. 65]. Thus, the word "tyn" has the following basic meanings: breath, spirit, and soul, which is an immaterial substance that cannot be rejected during human life. Having lost it, a person dies. In the conversations of the Khakas, you can often hear such expressions: tynny piribisken-gave away tyn (soul); tynny sala uzil parbady-tyn almost broke off; tynny uzil pargan - tyn broke off; tynny sykhty-tyn came out. According to the informant, " tyn is a soul that is connected to the breath. If a person's breathing has stopped - tynny uzil pargan (literally, the breath has stopped), then this means that tynn has left the person and he has died" [Burnakov, 2003, p. 16]. The concept of purity of tyn among the Khakass people went back to the category of high spirituality, which was reflected in the expression aryg tyn - sacred soul [Butanaev, 1999, p. 162].

Despite its "immateriality", tyn could also manifest itself in the form of material objects. The Khakas represented it in the form of strings. "In one family, a one-year-old child became very ill. Someone advised to put a glass of water on the table to cure the child. And so they did. Suddenly, the water in the glass suddenly splashed three times. Chibekter (threads) of red, blue and green colors began to come out of the child's mouth. As soon as they came out, the child died" [Burnakov, 2003, p. 16].

The Khakas often correlated tyn with the concept of kizinin yezi (the owner of a person). It was believed that with a severe long-term illness, kizinin ezi leaves a person and "goes to the next world". Before this soul leaves, the person begins to breathe heavily. According to popular beliefs, in good, kind people, tyn, spinning, flies out of the mouth in the form of a thread. In bad, evil people, the thread creeps out [Ibid.].

Thus, the soul-breath was considered the most obvious and important sign of the life process. "Departure" of the soul tyn-meant the cessation of vital activity, a sign of which, as is known, is the cessation of breathing. Tyn as a phenomenon inherent in all living things, had the universal property of giving everything a quality of life-hut. In the mythological consciousness of the Khakass people, tyn and khut often appear as complementary concepts. "Huth and tyn are two parts of the same person. Hoot flies like a bird" [Ibid.].

Hut was considered the most important category of the soul of a living person. S. D. Mainagashev, revealing the concept of the soul, noted: "... khut is the soul of a living person; if it leaves him, the person begins to get sick, and if it does not return at all, the person dies " [1915, p. 278]. It is worth noting that khut (kut) is a common Turkic word. In the ancient Turkic language, it had the following meanings:: 1) soul, life force, spirit; 2) happiness, good, grace, well-being, luck, success, state of bliss; 3) dignity, greatness [Baskakov, 1973, p.109]. In the Khakass language, khut means "soul, spirit, life force" [Ibid.]. The semantic field of the morpheme hut correlated with the corporeal generative bottom [Traditional worldview..., 1989, p. 73]. In the Khakass language, the male sexual organ is called khutakh (khudakh) [Butanaev, 1999, p.197]. In the myth-spiritual tradition, hut is a kind of measure of nature's participation in the real birth, replenishment of the living person's own potency [Traditional Worldview..., 1989, p. 73]. About a man who performed a love act with a woman, the Khakas said: iptyn khudyn khapty-tasted a woman's sweetness (khut. - B. V.) [Butanaev, 1999, p. 197]. According to the Khakas, a young man has seven khut-chiit kizinin chiti hut polcha. This, according to the shaman Sargo, allows a young man to marry up to seven times [Burnakov, 2003, p. 17].

The hut performed a life-sustaining function. People believed in the possibility of moving and localizing this life force in the human body depending on the time of day. "During the day, it is under the toenails, and at night it hides under the roots of the hair of the head. Therefore, you should not cut your toenails during the day, and comb your hair at night, otherwise you will lose the hut" [Butanaev, 1996, p. 176].

According to the myths, khut was obtained from the heavenly Milk Lake; it is pure as milk. The characteristics of hut were absolute value, comparable to silver-gold, luminosity. "Everything in the world has

page 153

khut, including the sacred land of the Turks, which is especially important to keep clean and strong" [Traditional Worldview..., 1989, p.78]. It was believed that the viability of the people directly depends on the strength of the native land, which determines the hut of the ethnic group itself. Even V. V. Radlov noted that " this land is so close to man, so by its nature even related to him, that he can turn to it without fear. Therefore, each person offers sacrifices and gifts to Yers to show their gratitude and reverence. Everyone can praise it in songs and pious speeches and revere it without any harm to themselves " (1989, p. 365).

The idea of the deep connection of the Khut with their native land is reflected in the Khakass beliefs that the khut, before finally leaving the body and "giving way" to the existence of the "I" of a person in the form of a surnyu, "says goodbye" to their native land. Among the Khakass people, bylichki myths are widely spread about how people see the soul of a person who has recently died or will die soon. "Two hunters were returning from fishing. We walked for a very long time. The sun was already setting. They pass by the clearing and see a beautiful girl. She was picking flowers and singing a sad song. In this song, she said goodbye to the sun, flowers and trees. She sang so beautifully that her singing reached the depths of her soul. The young hunter liked this girl very much. He wanted to call her to come with them. The old hunter stopped him. He explained that this is not a simple girl. Because no girl will sing songs in the woods at night. This is the soul of a girl saying goodbye to her homeland, and in no case should it be disturbed. The hunters reached their village. And there everyone goes sad. They asked people why they were so sad. They were told that a very beautiful, good girl had died. The hunters entered the house where the deceased was lying and saw the same girl who sang in the clearing" (PMA, M. N. Mamysheva, 13.09.1998).

According to the views of the Khakas, the hut of a person during sleep could leave the owner. "The soul of a sleeping person," noted N. F. Kaganov, " flew out of the mouth, flew to the top of a larch tree and from there flew into a hollow tree, came out from there, returned again; after that, it entered the mouth of a sleeping person. That's why this man woke up" [1907, p. 209]. During her journey, the hut could get lost, causing the person to die. In this regard, the following bullhead is of interest: "Two girls went to the mountains in search of gobies. The dog went with them. We've been looking for a very long time. It was already dark. The girls began to return home. On the way, they heard a drawling voice: Al-ha-la-nar! "Take me with you!" The dog walks 2 m ahead and barks. The girls were scared. One offered to blow a loud whistle, but the other persuaded her not to. They went home and told me about it. The old men said they heard the voice of a lost soul - hoot. If they had responded, she would have gone with them and returned to her master. But since that didn't happen, someone has to die soon. Indeed, a person died in this village" (PMA, A. A. Kicheeva, 14.09.2000).

In order to prevent the loss or abduction of the child's life force, cowry shells were sewn over the headboard of his cradle and under the collar of his shirt, which allegedly attract hut. In addition, under the collar of clothing and on the cuffs of the sleeves, unstitched places were left - hut seungchan (literally, a place where the soul clings). It was believed that the hut returns to the person. And after death, they were sewn up [Butanaev, 2003, p. 86].

According to archaic ideas, hut is closely related to the deity Umai (Ymai), who was perceived as the heavenly mother. She was addressed with the words: Ymai-iche khayrakhan - Lady-mother Umai, Ymai-iche-Pai-iche-Mother Goddess Umai-sacred mother [Butanaev, 1999, p. 230]. Traditional consciousness has managed to link together the life of people and the sacred power of the deities of the Upper World [Traditional Worldview..., 1989, p. 101]. The Khakass mother who gave birth to the child was probably identified with Ymai to a certain extent, not only as the giver of the body, but also of the soul. The souls of a mother and her child were considered one. An elderly Khakaskan woman explained: "Each person has only half a soul. The second half of the soul is found in the woman who gave birth to this person, that is, in the mother. The mother also protects the child with her spirit." The child remained under this maternal protection until it left the category of children (Burnakov, 2003, p. 17).

According to an ancient tradition, in case of infertility, Khakas women arranged the Ymai tartar ritual (Ymai attraction). Kamlaniye to the goddess Ymai was performed on the night of the ninth day of the new moon. For this rite, the yurt in which the barren woman lived was decorated with nine silk shawls, a white birch tree decorated with ribbons was placed in it, a sacrificial white lamb was slaughtered and ritual food was prepared. The shaman mentally traveled with his spirits through the smoke hole of the yurt, flying through high mountain ranges, rivers and seas. Finally, he got to the sacred mountain Ymay-taskhyl. The goddess Ymai met the shaman and, after much persuasion, gave him the soul of a child in the form of a coral bead (a girl) or an arrow (a boy). After attaching it to the tambourine, the shaman would go back. Then he would shake the child's soul into the prepared bowl of milk and give it all

page 154

drink to a woman to make her pregnant. The shaman predicted the appearance, characteristics, and fate of the unborn child (Butanaev, 1996, p.178). Ymai was called in the following words: Huayah, khryu-khryu, Ymai-icek (PMA, A. S. Kaynakova, 11.10.2001). According to informants, " at birth, the baby's umbilical cord was cut, placed in a leather bag cut out in the shape of a heart, and sewn up. In order to scare away evil spirits, scissors were placed under the pillow of girls, and a knife or belt was placed under the pillow of boys. It was believed that the belt contains the life force of the future man. With the same items, Ymai-i also guarded the child. Every child has ymay-iche. Ymay-iche was treated to porridge and milk" (PMA, L. A. Chepchigasheva, 07.08.2000).

The word "ymai" among the Khakass people has many meanings. It is the name of the patron goddess of childbirth, and also denotes: the umbilical cord, the fontanel of the child's head, the afterbirth, the soul of an infant (ah ymai, hara ymai), the fetish (cheek ymai, ymay-tes) [Butanaev, 1999, p. 230]. Let us focus on the meaning of ymai as the soul (or life force) of an infant. According to traditional ideas, with the birth of a child, his custom appears. When the baby came out of infancy, i.e. after two or three years, ymai, in the view of the Khakas, turned into a hut - the life force of an adult. It was believed that the ymai is located at the umbilical cord or under the fontanel of the child's head (Butanaev, 1984, pp. 93-94). Old people often call a child chas ymai [Butanaev, 1999, p. 230] and say: Palanan hada torepchen nime Ymai polcha - What is born with the child is called Ymai [Burnakov, 2003, p.18]. According to popular beliefs, " Ymai is the soul of a newborn child. If the child smiles, then Ymaychche makes him happy, but if he cries and gets sick, then Ymay-iche has left him" (PMA, A. N. Borgoyakov, 03.05.2000). It is believed that the shaman can attract the hut-ymay (soul-ymay). If the shaman takes Ymai away from the child, the child will die. A shaman is able to pass on the Ymai of one child to another (PMA, E. K. Archimaev, 24.07.2001). Khakass shamans said: Tadar umayin ayadim, khazakh umayin taladim - I pitied the soul of a Khakass child, I stole the soul of a Russian child. The process by which a shaman transfers the soul of a child to a woman who is about to give birth is called omainy urarga-infusing the soul of a baby. After the transfer of the soul, the shaman "fixed" the fetus of the child in a pregnant woman-ymai piktirge (Butanaev, 1999, p. 230). The Khakass singled out two souls of the child. The soul of a living child (white) was called ah ymai, and the soul of the deceased (black), which causes harm , was called hara ymai. If children often died in the family, this was explained by the fact that hara ymai, the black soul of the deceased child, settled in the dwelling. In this case, the rite of expulsion of the black ymay- hara ymayna serdirarge was performed, and then the rite of suppression of the ymay - ymay chabyrarg. The shaman had to expel hara ymai from the yurt and attract ah ymai-white ymai (Butanaev, 1984, pp. 99-102).

The Turks of Southern Siberia had an idea of the connection between milk and khut as a vital substance. According to the traditional worldview, milk was a means of transmitting hut, it "as if it itself turned into a fertilizing substance, similar, probably, to male semen" [Traditional Worldview..., 1989, p. 74]. With the idea that the souls of dead small children can be born again in the form of people, there was a ritual that accompanies the removal of the body of a deceased child: "Milk is poured into a cup, and some elderly woman circles this milk around the body three times with the words: "don't go away at all, come back!". After that, the milk is given to the mother to drink. The meaning of the rite is clear: they want to call the child's soul so that it will be born again from the same mother "[Mainagashev, 1915, p. 292]. Milk performed not only a "fertilizing", but also a protective function. Ritual milk, which is served to the deceased so that he does not take the soul of a living person, is called Khurailaan syut by the Khakas [Butanaev, 1999, p.125].

In shamanistic views, the concept of chula was correlated with the category of hut. S. D. Mainagashev completely identifies them. He writes: "This soul of hers (khut. - B. V.) is called chula in shamanic chants. Under this name, the shaman returns the departed soul to the patient" [1915, p. 278]. V. Ya. Butanaev supplements the information about chula. The researcher correlates chula with harah ody-the fire of the eyes. "At night, she (chula. - B. V.) in the form of a luminous figure can temporarily leave a person and travel around the village. Therefore, it was forbidden to cover your head with a blanket, and even more so to go to bed with a dirty face. Chul's soul, returning from a night's walk, may not find its beloved face or, even worse, be afraid of the dirty appearance of the owner. In this case, the person may lose their eyesight. To return the chul, they turned to the ham (shaman-B. V.)" [1996, p. 176].

The shaman had a special soul - mygyra. It was the life force that he supposedly received from his master on his first visit to the mythical shaman capital of Ham Ordaza. Mygyra was hiding inside her ancestral tree. If the second shaman finds it and swallows it, the original owner will surely die. In addition to the individual soul, each clan - seok-had a seok chulaza ancestral soul, which was located in a certain type of tree [Ibid., pp. 176-178].

Another important spiritual component of a person is syurnyu (syuryun or syune). S. D. Mainagashev proposed the following explanation for this concept: "When a man dies, his soul is called-

page 155

vayut syune, or syurnyu. But this is only during a certain period, which is determined by the time when a memorial service is held for the deceased" [1915, p. 278]. N. A. Baskakov expanded the understanding of this phenomenon: "the sune soul, which has the general meaning of "human soul". This designation is equally applicable to the soul of a living and deceased person" [1973, p. 109]. It should be said that the syurnyu category carried a polysemantic load. This term Khakas meant: 1) the memorial part of the soul of the deceased and the image of the deceased; 2) the psyche, moral state; 3) the character of a person [Butanaev, 1999, p.124-125]. "After the death of a person," notes V. Ya. Butanaev, "his soul - chula-leaves the eternally closed eyes and turns into the memorial soul of syuryun, or syune" [2003, p. 86]. In the Khakass ideas about the soul that we have recorded, there is often a fusion of the concepts of sunyu (sune) and khut; the line separating them was the very life of a person. "Everyone has a hoot soul. The man will die, and she will walk. A woman's husband died twenty years ago, but she still sees him in her dreams, even though she's forgotten all about him. Every time he came, he wanted to take her home. The hut is a complete copy of the person, but the face is poorly visible. She doesn't usually talk, although it happens that some people can hear her. In good, clean people, after death, it turns into a bird. Bad, sinful people can never become a bird. They suffer a lot in the next world. There was a case. The wife poisoned her husband. In the next world, she was accused of murder, and she is sitting in prison there" (PMA, R. M. Kicheeva, 13.05.2000). The information we have received confirms the interpretation of surnyu proposed by S. D. Mainagashev. Our informants explained: "The soul of a living person is called a hut. When a person dies, then the soul is called syurny, it goes to its native places, visits relatives" [Burnakov, 2003, p. 17].

In the Khakas ' view, syurnyu, as not belonging to the category of a living person, was deprived of the ability to communicate verbally. "The soul never talks to anyone. Up to forty days, she goes to her native places, says goodbye to people. Some people manage to see it" (PMA, A. A. Burnakov, 12.07.1998). According to informants, children sometimes see it at night near the house where the person lived. In appearance, a ghost (xiongnu) is no different from a living person. His clothes are ordinary, like all people, but his eyes do not have" living fire", they radiate sadness and sadness.

Xiongnu, as the post-mortem state of a person who has not completely passed away, needs people's care; if it is not "fed", it can bring trouble. During the wake, syurnyu is "fed" with burning (huyukh) of fatty food burned on the fire. At this hour, all the children were taken out of the yurt, the doors were opened, and silence was observed. Tradition dictated that on the memorial night in honor of the deceased, wine should be sprinkled in the direction of the threshold of the yurt in which he lived [Butanaev, 2003, p. 87]. Our informants noted: "Syurnyu demands to be remembered and fed - throw pieces of food into the fire. If this is not done, then syurnyu can fly in the form of a whirlwind and take someone's soul" (PMA, F. E. Borgoyakova, 17.09.2000).

In the traditional ideas of the Khakass, the idea of the soul (both khut and syurnyu) was embodied in the image of a vortex: the deceased person becomes a huyun-a vortex (PMA, 2000-2002), huyun istinde kizi pyrlakhtancha - a person rotates inside the vortex (PMA, shaman Tadi Semenovna Burnakova, 11.10.2001). inside the vortex, the man is small and black. While playing, he appeared in many places. An elderly Khakaskan woman said: "My mother told me that after death (the deceased) will come to us in the form of a whirlwind and we should not be afraid of it. Indeed, everything happened as she said" (PMA, M. Kh. Borgoyakova, 11.10.2001). The movement of the vortex was used to determine whether the soul belonged to a living or deceased person. It is generally believed that if the vortex moves along the sun, it means that it is the soul of a living person, but if it is against the sun , it is the soul of a dead person; it goes up the mountain to the cemetery.

An important place in traditional ideas was given to the interpretation of dreams - tue. Dreams were believed, and the future was predicted from them. It was believed that there are people who have prophetic dreams (haspa tue). Before important events, they went to bed at lunchtime (tustirge) in order to anticipate the results and consequences. Good dreams could not be told to strangers, otherwise they would not come true. They were especially wary of telling their dream to widows and widowers (saarsykh kizi) [Butanaev, 2003, p. 91-92]. The Khakas believed that contact with the soul of a deceased person was possible during sleep. "My daughter died," the informant said. - On my parents ' day, my husband woke up very early and began to get ready to go to the cemetery. When I woke up, he told me about his dream. He sees his daughter standing on the mountain with a little girl. He tells them: "Why are you standing there? Come to me!" I also asked a strange girl: "And whose will you be?". And as soon as they came to the door of our house, they immediately turned into a whirlwind and flew away" (PMA, V. I. Ivandaeva, 20.08.2001).

According to Khakass views, the soul of a deceased person in the form of a vortex could take the souls of living people with it. Children were considered particularly vulnerable. This idea is well illustrated by the following mythological story: "The children went to look for a cow. We passed by the old cemetery, which was located on the mountain. Suddenly they noticed a man,

page 156

which came from the direction of the cemetery. He flew around like a whirlwind. The children got scared and climbed on a haystack, but one of them didn't make it. The whirlwind man grabbed the boy, threw him to the ground, stepped on him, and suddenly disappeared. This boy barely made it home. He soon fell ill and died. The whirlwind man was the soul of an evil man who turned into an ainu (evil spirit)" (PMA, V. I. Borgoyakova, 12.07.2001).

According to traditional beliefs, evil spirits are afraid of sharp objects; so that the whirlwind did not do anything bad to a person and passed by, they said the words: pychakh-malty-knife-axe. It was believed that if a whirlwind flew up to any house, then someone would soon die there. Therefore, when approaching a whirlwind, it was necessary to spit in it and keep some sharp object with you. Often the Khakas threw a knife into the vortex. In this regard, the following myth is interesting: "Huyun (whirlwind) is a human soul. Once ulug huyun - a big whirlwind-flew up to a hunter. The man threw a knife at him. The whirlwind was gone, and the knife was gone. The hunter went to the taiga and saw a fire, near which an old man was sitting. He called the hunter over and said, " Sit down!" The old man was holding the missing hunter's knife. Then he said: "This is the knife you threw at me." And then he disappeared" (PMA, V. S. Burnakov, 20.07.2000).

As already noted, the soul of a deceased person who had done a lot of evil in life could turn into ainu. "The deceased person often turns into Ainu. Living people can also turn into ainu if they drink alcohol and quarrel with people. What only varieties of Ainu do not happen! "(PMA, shaman Tadi Semenovna Burnakova, 11.10.2001).

In Khakass mythology, there is such a kind of soul as hubai-the lost soul of a person who died far from his native home. It was believed that the hubai of a person who died violently does not find peace in the afterlife and continues to wander at the place of his death. At night, she chases travelers in the form of a yellow dog. Tradition dictated that a special ceremony should be performed at such a place in order to invite the soul-hubai-to return to its ashes (Butanaev, 2003: 87-88).

The soul of a child who was not born due to termination of pregnancy is called aan among the Khakas. This is also the name given to the souls of tortured animals [Ibid., p. 88]. According to Khakass folklore, there is a soul-shadow of a person - koletki [Ibid., p. 89].

The traditional Khakass consciousness singled out haran (kharaz) - the black part of the soul of the deceased. Sometimes this word denoted evil spirits in general [Butanaev, 1999, p. 180]. According to informants, "a deceased person still has a haran" (PMA, shaman Sargo Pavlovna Mainagasheva, 15.10.2001); " kharaz is the soul of a deceased person who did not go to another world, but stayed at home. It brought diseases to all living things. Because of it, people could even die" (PMA, N. T. Borgoyakov, 10.10.2001). In order to get rid of haran, a shaman was specially invited to perform kamlanie. According to the stories of old people, haran could appear in the taiga in the form of a bear and a hare (Burnakov, 2003, p. 17-18).

Haran is a black, posthumous human soul. The Khakas saw it as the reason for the depression of the deceased's family members. Traditional consciousness explained the sudden death of a person by haran exposure [Traditional worldview..., 1989, p. 105]. It was believed that not all the dead left haran behind.

Among the northern Khakass, there was an idea of two more types of soul of the deceased. One was called eep, which supposedly stayed with the corpse to guard the remains, the other - ibirtki (literally, circumventing), for 40 days it went around all the places where its owner visited, and then went to God's judgment [Butanaev, 1989, p. 107].

The Khakass singled out such a spiritual component of a person as a chaan. She was responsible for the emotional and sensory sphere of a person. Longing for a loved one, the Khakas said: Chaanym achypcha (literally, the soul is scratching). An annoying, annoying person was defined by the phrase: Pu kizi minin chaanyma kirdi (literally, this person climbs into the chaan (soul)). A similar expression denoted a long illness: Pu agyrig minin chaanyma kirdi-this disease completely exhausted my soul. The word" chaan", meaning soul, is widely spread in the languages of the Turkic peoples. Ethnographer M. A. Korusenko notes: "The terms denoting the soul of the Siberian Tatars, chan / yang/jan, are common in many modern Turkic languages (cf., for example: kaz. - tat. - zhan, Kazakh, Kyrgyz. - Jean, Uzbek. "Jaune, the Turk. - san in the same meaning) and go back to borrowing from Persian through Arabic " [2004, p. 206]. Based on the characteristics of the situations in which the Khakass used this word, it can be assumed that the location of the chaan was the heart. It is possible that the latter was identified with chaan.

Yuzyut was considered the soul of a completely deceased person, who joined the invisible world of spirits. Giving an explanation of this substance, S. D. Mainagashev wrote: "At the last memorial service, a year after the death of a person, they say goodbye to him, so that they can no longer have any relations. After that, all connection between the living and the dead is lost. The latter takes on the general position of the souls of the deceased and is called "yuzyut" " [1915, p.278]. According to traditional beliefs, the Yuzyut are located in the underworld of Erlik and are his servants. In the form of a vortex or an evil spirit, they visit living people, can get inside a person and cause illness [Als-

page 157

kakov, 1973, p. 111]. In the traditional consciousness, this posthumous soul was represented in the form of moths - yuzyut khubagans [Mainagashev, 1915, p. 291].

According to popular beliefs, some types of trees belonged to the yuzyuts. V. Ya. Butanaev writes about them: "On the islands of the rivers grows alder-a shrub with red bark and blue berries, called "yuzyut agazy". It must not be touched by children, otherwise a user will come to the house and their parents may die. Moreover, this shrub should not be used to heat a stove or whip cattle" [2003, p. 96-97]. Older people today do not violate these prohibitions. "The yuzyut tree-yuzyut agazy - is bright red. It is forbidden to walk near this tree and hold on to it" (PMA, N. T. Borgoyakov, 10.10.2001).

According to the Khakas, each person has a khagba-a guardian angel, a soul-master of a person, a talisman, a spirit that pushes a person to an unforeseen act [Butanaev, 1999, p. 170]. Our informants noted: "Every person has a khagba: someone has a small one, someone has a larger one" (PMA, shaman Sargo Pavlovna Mainagasheva, 15.10.2001). A person with a large, strong khagba is close to a shaman in their abilities: ulug khagbalyg kyzy ham chyli korche is a person who has a large, strong khagba. the great guardian angel, sees as a shaman. A shaman will not be able to get close to a person who has a guardian angel (hagbalyg kise ham chagyn kir polbincha) [Ibid.].

It was believed that such people can foresee the future from their dreams: hagbalyg kizi tus chirinde kop nime pilche-a person with hagba receives a lot of knowledge in a dream (PMA, Silka Sunchugashev, 09.10.2001). Apparently, not without the influence of dualistic beliefs (including Christianity), ideas about hagba evolved into ideas about angels. "A man has two angels; one is clothed in white and the other in black. They share his soul. If there is more good in the soul, then the white angel takes it, and if there is more evil, then the black angel " (PMA, V. I. Ivandaeva, 20.08.2001). According to popular beliefs, the hagba is located on the right shoulder for men, on the left for women, so men should not spit over the right shoulder, whip the horse on the right side, etc., otherwise you can touch your companion-hagba. Tradition dictated that one should honor one's invisible protector, so during the feast, the rest of the wine from the first glass is thrown over the appropriate shoulder for hagba [Butanaev, 2003, p. 88].

Hagba is analogous to aigah - the guardian angel of a happy child, protecting him all his life, and tegir (tigir) - the guardian angel of the male soul [Ibid., pp. 89-90]. According to traditional ideas, an irritable and temperamental person has an evil companion-khypchy; he pushes the owner to rash actions and crimes like a demon. As a rule, in a drunk person, khypchi manifests itself in the form of drunken dope [Ibid., p. 90].

Khakas believe in the existence of a kind of protective aura in every person-huyah. From elderly Khakas, you can hear the following expressions: huyagi prai kizini par-huyah is for every person (PMA, Z. A. Akhpasheva, 08.08.2001); kizinin huyagi, ol kizini arachylyp khadarcha - huyah of a person vigilantly (carefully) it is protected (PMA, Z. S. Ulturgasheva, 05.10.2001); kizini alchurchen huyah - a person who gives strength (wearing) huyah (PMA, M. V. Patachakov, 20.08.2001); huyah kizini khairalancha, ol kizini hada chorcha - huyah protects a person, is constantly with him (PMA, A. S. Kaynakova, 11.10.2001 G.). It was believed that each person from birth has his own huyah: they all differ in strength. "The person whose huyah is weak will not live long. Хатыг хуйахтыг кізі манат чуртапча. Huyagi choh kizi churtap polbincha - a person with a solid huyah lives well. A person can't live without huyah. Khatig huyakhtyg kise homay nime chagan kil polbinche pirde - to a person with khatig huyakhom never, nothing bad will stick " (PMA, A. S. Kaynakova, 11.10.2001). According to traditional views, the power of huyakh It was determined by the purity of the person's own thoughts: khatig sagystyg - khatig huyakhtyn, chimcheh sagystyg-chimcheh huyakhtyg - a person with good (solid) thoughts has a strong (solid) huyah, a person with indeterminate thoughts (soft) has a weak (soft) huyah (PMA, E. N. Mamysheva, 20.08.2001).

According to Khakass beliefs, a person with khatig huyakh is not vulnerable to evil forces and even in a dream, he does not succumb to anyone. It is believed that no shaman can do anything bad to such a person. The informant said: "There was an old woman. She constantly harmed people, especially liked to send diseases to children. One day an old woman came to the house where a woman lived with a khatig huyakh. The old woman wanted to send the disease to this woman's children. The woman did not allow it to be done and sent her away. He dreams at night. Two healthy, half-naked men came to her. The woman grabbed them, tied them up, and then killed them. Soon the old woman fell ill and died. These men were the tesyas (helper spirits) of this old woman" (PMA, M. Kh. Borgoyakova, 11.10.2001).

According to the Khakass elders, a person with khatyg huyakh is close to a shaman in his inner strength: khatyg huyakhtyg kizi khamga tyu polcha - a person with khatyg huyakh is similar to a shaman (PMA, M. V. Patachakov, 20.08.2001). According to the Khakass people, a person with khatyg huyakh never gets sick. Even Aina (evil spirit) can't do anything bad to him. It is believed that such a person has the ability to see what is not available to ordinary people: khatig huyakhtyg kizi pidi haraa chorche, prai nime kurselchi - when a person

page 158

with khatig khuyayakhom goes at night, then all (i.e. various spirits) notices (PMA, A. S. Kaynakova, 11.10.2001).

According to the stories of elderly Khakas, huyah can separate from a person and walk independently: huyah sometimes scares people by dressing in old torn clothes (PMA, A. S. Kaynakova, 11.10.2001). According to popular beliefs, evil spirits, having met a person with a khatig huyakh, will be afraid to approach him.

According to the traditional beliefs of the Khakass people, each dwelling has its own huyakh: "When a person lives in a certain house, then his dwelling begins to possess huyah. Neither a shaman nor evil spirits can enter it" (PMA, E. K. Archimaev, 24.07.2001). The Khakas specially "strengthened" the dwelling with huyakh (they fumigated it ,read prayers, baptized it) - churta huyakhtapchalar. According to the stories of old people, sometimes you can hear the voice of ayn: E-e, myndara kirerge charabas, naima khatig huyakhtyg tura! "uh, don't come in here, this house has a very strong huyah!" It is believed that aina is afraid of huyah (PMA, 2000-2002). In the understanding of the Khakass, the spirit-the owner of the house, on the one hand, was perceived as huyah: churt eezi tincheler huyah-the owner of the house is called huyah (PMA, Silka Sunchugashev, 09.10.2001), on the other-was considered the owner of huyah: pistin huyagy par, churtan eezi andyg oh - we have huyah, the owner of the dwelling also has it (PMA, A. A. Borgoyakova, 18.08. 2001).

Conclusion

The concept of the soul in the traditional ideas of the Khakas corresponds to the general Turkic concept of the multiplicity of souls. There are several categories of the soul: tyn - soul-breath, which is with a person until his death; hut - the soul of a living person, which is his complete copy; syurnyu (syuryun), or syune, - the soul of a deceased person; haran (haraza) - the soul of a deceased person, left in the house of the deceased and causing illness in people; hubai - soul of the deceased far from home; aan - the soul of a ruined child; yuzyut - the soul of a deceased person who has completely gone to the afterlife; keletke - the soul-shadow of a person; chaan - the emotional component of a person; khypchy - the spirit that pushes a person to do bad things. The Khakas especially distinguished such components of a person as khagba, aigah, tegir (tigir) - the guardian angel, or the soul-the owner of a person, and huyah-the inner force that protects a person and his home. Thus, among the Khakass people, the soul was perceived as a complex of various psychophysical and metaphysical characteristics of a person.

List of literature

Alekseev N. A. Early forms of religion of the Turkic-speaking peoples of Siberia. Novosibirsk: Nauka Publ., 1980, 250 p. (in Russian)

Anzhiganova L. V. Traditional worldview of the Khakass people: reconstruction experience. Abakan: Rosa Publ., 1997, 128 p. (in Russian)

Baskakov N. A. The soul in the ancient beliefs of the Altai Turks / / SE. - 1973. - N 5. - pp. 108-113.

Burnakov V. A. Dusha v traditsionnykh vozreniyakh khakassov [Soul in traditional views of the Khakass people]. - 2003. - N 3. - p. 15-19.

Cult of the goddess Umai among the Khakass people / / Ethnography of the peoples of Siberia. Novosibirsk: Nauka Publ., 1984, pp. 93-105.

Butanaev V. Ya. Vospitanie malykh detey u khakasov [Upbringing of small children among the Khakass people]. Traditsionnoe vospitanie detey u narodov Sibiri [Traditional upbringing of children among the peoples of Siberia]. - P. 206-221.

Butanaev V. Ya. Pogrebalno-pominalnye obryady khakassov v XIX - nachale XX v. [Funeral and memorial rites of the Khakass people in the 19th-early 20th centuries]. Abakan: Khakassia Publ., 1989, pp. 107-132.

Butanaev V. Ya. Traditional culture and life of the Khakass people. Abakan: Khakassia Publ., 1996, 221 p. (in Russian)

Butanaev V. Ya. Khakass-russkiy istoriko-etnograficheskiy slovar ' [Khakass-Russian Historical and ethnographic dictionary]. Abakan: Publishing House of the Khakassia State University, 1999, 240 p.

Burkhanizm tyurkov Sayano-Altay [Burkhanism of the Sayano-Altai Turks]. Abakan: Publishing House of the Khakassia State University, 2003, 260 p.

Dyakonova V. P. The funeral rite of Tuvans as a historical and ethnographic source. - L.: Nauka, 1975. -164 p.

Katanov N. F. Samples of folk literature of the Turkic tribes. St. Petersburg, 1907, 640 p. (in Russian)

Korusenko M. A. Predstavlenie o dusha u sibirskikh tatar [The idea of the soul of the Siberian Tatars]. - Omsk: Izdat. house "Science", 2004. - p. 205-209.

Kyzlasov I. L. Gora - praroditelnitsa v fol'klore khakassov [The Mountain-ancestor in Khakass folklore]. SE. - 1982. - N 2. - pp. 83-92.

Levy-Bruhl L. Supernatural in primitive thinking. Moscow: Pedagogika-Press, 1999, 608 p. (in Russian)

Mainagashev S. D. Zagrobnaya zhizn po predstavleniyam turk'skikh plemen Minusinsky kraya [Afterlife according to the ideas of the Turkish tribes of the Minusinsk region]. - 1915. - N 2, issue 2/3. - pp. 277-292.

Radlov V. V. From Siberia: Pages of the diary, Moscow: Nauka Publ., 1989, 749 p.

Potapov L. I. Altaiskii shamanizm [Altai Shamanism], Nauka Publ., 1991, 210 p. (in Russian).

Traditional worldview of the Turks of Southern Siberia. Human. Society. Novosibirsk: Nauka Publ., 1989, 242 p. (in Russian)

Khakass heroic epic: Ai-Huuchin. Novosibirsk: Sib. izdat-poligr. and bookseller, enterprise. Nauka, Russian Academy of Sciences, 1997, 479 p.

The article was submitted to the Editorial Board on 13.04.06.

page 159

Permanent link to this publication: