TRADITIONAL IDEAS OF THE KHAKASS PEOPLE ABOUT THE DOG (late XIX-mid XX century)*

The article deals with the mytho-ritual complex associated with the dog - one of the most prominent characters of Khakass folklore. Its connection with the rituals of the life cycle is revealed. The symbolic and functional aspects are analyzed.

Keywords: Khakas, dog, traditional worldview, spirits, ritual, shamanism.

Introduction

In the traditional worldview of the Khakass people, a special place was given to ideas about the dog (hak. adai, im). The term " traditional worldview (representations)" We refer to the complex of archaic beliefs and rites characteristic of the late nineteenth and mid-twentieth centuries, " passed down from generation to generation." During this period, mythological ideas and rituals were most widely used in the life of the people. Subsequently, due to objective reasons, their mytho-ritual complex was significantly reduced. However, its individual elements in the form of a relic remain in our days.

In the Khakass culture, the dog was included in the circle of domesticated animals adai-khus (literally, 'dog-bird') [Butanaev, 1999, p. 18; Khakass-Russian Dictionary, 2006, p.30]. In the heroic epics and myths of this people, the barking of dogs and the roaring of animals, along with a burning hearth, were one of the main markers of the ecumene and the most important indicator of the stability of people's lives [Ah pora..., 2007, p.97; Altyn Taichi..., 1973, p. 35; Butanaev and Butanaeva, 2010, p. 71]. The dog, being a pet, was closely connected to the human life support system. It was used to protect homes and households. This function of the dog is reflected in Khakass folklore. The legend of the hero named Ah Molat emphasizes the presence of a watchdog in the hero: "He had only one black dog, a faithful guardian of the entire camp" (Troyakov, 1991a, p. 148).

The dog was an indispensable assistant when grazing cattle. Individual shepherd dogs could independently manage the herd, if necessary, skillfully maneuver - drive the herd away, make turns, separate animals, find and return the departed ones, etc. The dog was assigned a special role in hunting [Yarilov, 1890, p. 98-100; 1899, p. 256]. In the past, along with hunting equipment and a horse, it was an integral part of fishing activities. The Yenisei governor A. P. Stepanov, describing the life of the Khakass people in the XIX century, noted: "The Tatars (Khakasians - V. B.) go hunting together, in large groups, and always light, despite the long absence from their nomads. A few wind-up horses or just their own horse, a cauldron, some food supplies, a rifle with all the shells and a dog-that's all they have with them" [1997, p. 77]. Among hunters, co was highly valued.-

* The work was carried out within the framework of project No. IX. 81. 3. 3. " Indigenous peoples of Siberia and the Arctic. Assessment of human potential: ethno-demographic, ethno-social and ethno-cultural aspects "and GC N 14.740.11.0766 of the Federal Target Program " Scientific and scientific-pedagogical personnel of innovative Russia".

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tanks of Sagay and todzhinsky hunting breeds. These fearless character owners were short in stature, with a sharp fox face and erect ears. They skillfully drove the animal up a tree or into rocks and guarded it until the hunter arrived [Yakovlev, 1900, p. 64]. With such dogs, they preferred to hunt a bear. A. A. Yarilov noted: "They go to the bear with dogs, an artel of 3-7 people, from Assumption to Pokrov. There are very few good dogs per bear, and they are valued dearly. One of the narrators bought, for example, one of them for five rubles" [1890, p. 98]. The presence of a dog (and a horse) emphasized the material well-being of a person. The Khakass people have a saying that characterizes the squalor of a person's life: - 'He doesn't even have a hitching post to tie a horse to, he doesn't even have a barking dog' [Butanaev, 1999, p.109].

The dog's involvement in the life and everyday life of people is reflected in the worldview and ritual practice of the Khakass people. The symbolic and ritual significance of the dog among the Khakas was great. However, the attitude to this animal can not be considered unambiguous, in the minds of the people, it was usually endowed with ambivalent characteristics.

Dog as a positive character

The dog was especially respected for the practical benefits it brought to humans. In this animal, such qualities as intelligence, loyalty, strength, endurance, etc. were most valued. Mythological consciousness often attributed to the dog features inherent in the person himself-consciousness, will, love, etc. Respectful attitude to this animal is reflected in the proverbs: - 'Do not rely on a taken wife, rely on a well-fed dog',

- 'Rather than being friends with a bad person, it is better to walk with a good dog' [Butanaev and Butanaeva, 2008, p. 259, 273, 277, 297]. It is not by chance that in the Khakass myth of the origin of man, it was the dog that was assigned to protect the bodies of the first people made of clay by God [Burnakov, 2006, p. 70; Butanaev, 2003, p.110-111]. It should be noted that such myths were widespread among the Altaians, Mongols, and Samoyeds [Potanin, 2005, p.219, 222; Verbitsky, 1993, p. 114; Pelikh, 1972, p. 341; Baidak, Maksimova, and Tuchkova, 2010].

The idea of interdependence and close connection between a dog and a person can be traced in the myth of the first bread. Thanks to the intercession of the dog, the myth says, it was possible to preserve some cereal plants, which later the Khakass people began to call adaylizi - 'dog's share' [Butanaev, 2003, p. 111-111; Burnakov, 2006, p. 135]. This myth became the basis for the formation of the belief that "dogs should be fed well, otherwise there will be no good life" [Butanaev, 2003, p. 112]. The semantic connection between a dog and bread is clearly indicated by the riddle: "If he goes out on the street , he curls up, if he enters the house, he curls up like a pie (dog)" [Butanaev and Butanaeva, 2008, p. 325]. Similar views were recorded among the Chuvash people (Salmin, 2011: 124-125), Altaians (Muitueva, 2004: 147-148), and Mongols (Potanin, 2005: 352-353).

According to the beliefs of the Khakass people, a dog could bring a talent - 'happiness, good luck'. In folklore, such a plot is very common: the hero receives (more often-chooses himself) a small nondescript puppy (dog) as a reward for the service provided to the spirit - owner of water (mountain) or another mythical character. This animal is the epitome of talent for a folklore character. In the future, the puppy (dog) is miraculously transformed into a beautiful maiden, becomes the wife of the hero and brings him happiness and wealth [Potanin, 2005, p. 622-624; Butanaev, 2003, p. 32; Okhotnik..., 2006]. Similar folklore plots are known among the Shors and northern Altaians [Dyrenkova, 1940, p. 239; 1949, p.131].

According to mythological beliefs, individual dogs could move freely in the air and water environment. The embodiment of this idea was a well-known mythological character among the Khakass people-the winged dog Khubai-khus ('bird of Khubai'). It is believed that it appeared from the egg of a turpan (a type of duck). Thanks to its wonderful abilities, the Hubai Hus has become an unsurpassed hunting dog. It could chase prey on the ground, in the water, and in the sky. The winged dog brought prosperity and prosperity to the home of its owner. After death, it ascended to the sky and became the constellation of Orion (Adaylgeri)* [Kaganov, 1907, p. 270-271; Aat palazy..., 1957; Butanaev, 2003, p. 49,73-74]. Views about the winged dog find parallels in Samoyedic and Iranian mythology (Baidak, Maksimova, Tuchkova, et al., 2010, p. 98; Trever, 1933).

In Khakass folklore, the dog, like the horse, acts as an irreplaceable and loyal friend and adviser of a person [Troyakov, 19916, p. 67]. She helps the hero in all trials, often saves his life. Thus, in the heroic legend "Chil Sapp", the dog Ah adai 'White Dog', after overcoming all obstacles, finds a magic tool and revives the good hero [Mainogasheva, 1982, pp. 57-58]. In the epic "Khan pozyrakh Khan Mirgen "("Khan Mirgen on a blood-red horse"), a dog called Hara adai ("Black Dog") helps the hero to get the skin of an alabar - a mythical animal.

* In another version of the myth, it turned into the constellation of Ursa Minor - Adai Chitigeni (Butanaev, 2003, p. 49; Katanov, 1907, p. 273).

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a tiger that reliably protects against enemies and diseases [Khan pozyrakh..., 1968, pp. 28-29]. In the myth of the hunter named Khubachakh, his irreplaceable assistants are two dogs of red and black color (Khubachakh, 2006). In the heroic tale "Khan-Tonis on a dark-gray horse", the hero's indefatigable guide is a dog with a singed side:

Three times then the steed tried to get up,
With great difficulty,
Spreading his hooves, he rose,
He immediately hurried after the dog,
I stopped at the black felt yurt

[Bainov, 2007, p. 49].

In Khakass folklore, the dog is assigned the role of not only an assistant to the hero. Often she acts as the main character - a warrior. The image of a warrior dog, as a rule, symbolizes the masculine principle and correlates with the fearless mighty hero (alyp, matyr). So, in the heroic tale " Huban

"

Altyn tкktig ah adai is presented - "A white dog with a golden skin", which at the right moment turns into a hero and leads an irreconcilable struggle with enemies:

'A white dog with a golden hide,
Turning into a hero in golden armor,
She entered a bloody battle,
It'll go one way -
Sixty heroes end their lives,
It will go in the other direction -
Seventy heroes take their lives'

[Khuban Aryg..., 1995, p. 60-61]*.

In the folklore work "KмMсS-Irgek", the hero Khan-Mirgen takes the form of a red dog [Potanin, 2005, pp. 618-622]. It is worth noting that in epic works, expressions in which the images of a dog and a male warrior are semantically related to each other are typical, for example, in the episode of calling a hero to a duel:

Udur sygar ir par ba?
Udurреrer adayy par ba,

'Is there a dog barking towards you,
Is there a man coming out for a meeting?'

[Ah pora..., 2007, p. 116].

Udurреrer adai par ba,
Udur tapsir ir par ba?

'Is there a dog barking towards you,
Is there a swearing man,
going out to a meeting?

[Ікі ах..., 1968, с. 126].

In the epic, fighting heroes are often identified with fighting dogs: two heroes, like angry dogs, fought like angry dogs, grab each other [Dyrenkova, 1940, p. 92, 106], growls like a hungry dog, rushes like a hungry wolf [Butanaev and Butanaeva, 2008, p.51]. The dual image of a man-warrior and a dog is convincingly shown in the Khakass proverb: - 'The death of a man is like the death of a dog' (i.e., in battles with the enemy) [Ibid., pp. 261, 280]. A comparison of the warrior's behavior with the individual habits of the dog is also conveyed by the riddle: - 'He grabbed the saber and ran with the words hyt' (dog with its tail raised) [Kaganov, 1907, p. 239]. The relation of the image of a dog to military affairs, in particular to weapons, is revealed in the following riddle: there is a blue dog that never sweats (a gun) [Ibid., p. 291]. The magical connection of this animal with weapons is also indicated by the Khakass belief that "a damaged gun is corrected if you shoot it at a dog "(Archive of the Russian Geographical Society. Category 64. Op. 1. d. 29. L. 24).

The image of the dog is also present in the genealogical legend about the origin of the Khakass seok (clan) Tom and the Moinagashevs ' surnames. It says that a dog named Moinakh ("White Neck") found a baby on the bank of the Tom River, from which representatives of this genus and surname later descended [Butanaev and Butanaeva, 2010, p.129]. The name Adai ('dog') was quite common among the Khakas [Karachakov, 2004, p. 7-8; Butanaev and Butanaeva, 2010, p. 60,149; Kustova, 2000, p.66]. There is no doubt that this word was the basis of the Khakass surname Adayakov (lit. 'Dogs').

The dog played an important role in producing magic and rituals aimed at reproducing life, in particular in wedding rituals. In the past, among the Khakass people, newlyweds prayed to the sun and moon, after which they entered the yurt of the groom's father. Here, on the spread hem of the bride's clothing, seven tablets (tahpay) were placed, smeared with ritual food in the form of porridge (pocha potkhy). They brought the dog and forced him to eat the dish offered with the words: - 'this is a child's feces'. After that, a blessing was pronounced to the newlyweds: - ' Let your front hem be trampled by children, let your back hem be trampled by cattle!' [Yakovlev, 1900, p. 84; Butanaev, 2003, p. 63]. In wedding songs performed by the groom, there was always the image of a dog [Katanov, 1907, p. 260; Butanaev and Butanaeva, 2008, p. 75]. A similar function was performed by a dog in the wedding ceremonies of Buryats. According to M. N. Khangalov, among the Unga Buryats, according to custom, the bride's parents presented ribbons and shawls to the patron saint of doctors, relatives, guests, and also put a red cloth collar around the dog's neck. Nizhneudinsky district

* Hereafter translated by the author.

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The Buryats used to tie a white ribbon around the dog's neck before one of the most important wedding rituals - the unraveling of the bride's braids in her parents ' house (Khangalov, 1959: 83, 112).

In traditional culture, as noted, the dog is endowed with a protective function. Moreover, it was designed to protect a person and his home not only from real enemies - strangers and harmful animals. According to the traditional ideas of the Khakass people, the most important purpose of a dog is to protect its owners from the negative effects of otherworldly forces and to expel evil spirits. The Khakas were very respectful of a dog with two color spots above its eyes, creating the effect of four eyes. She was called tртrt harah - 'four-eyed'. It was believed that such a dog brings happiness to its owners, can see the other world and reliably protects the home and its inhabitants from harmful forces. Tert harakh was forbidden to keep on a chain. V. Ya. Butanaev notes: "Until now, the Khakas are confident in the special vision of the dog, which can see the new moon on the first day of the new moon, or the moon on the wane on the last day of the old moon, and others" [2003, p. 63].

The dog was an important participant in the rituals associated with the children's cycle. There was a sign: if after the birth of a child, people go out of the house on the street, the first to meet a dog, it will bring the baby great luck. He will live happily ever after [Kustova, 2000, p. 65]. The first excrement of the child was given to the dog to eat. When making the cradle, the dog was brought in and allowed to lick sour cream porridge (potkhy), smeared on the groove for the urine drain. Before putting the baby in the cradle, the puppy was placed in it so that it would live in it. The first shirt on the baby was put on, after throwing it over the puppy. This clothing was called adai kōgenegi - 'dog shirt'. The midwife, who was invited to the ceremony, blessed: Adai kyogenegin kizirchebis. Adai aashas peak soohha peak, kлlкk polzyn! 'We're putting a dog shirt on you! Be as strong and resilient as a dog!'[Butanaev, 2003, pp. 63-64]. This ritual action symbolized the purification and magical transfer of the described qualities of the dog to the child. The Altai people had a similar ritual complex. Before putting the first-born in the cradle, the puppy was placed in it and rocked in it 3 times. From that moment on, the puppy was treated especially in the family, fed until old age [Dyakonova, 2001, p. 153-154].

The Khakas believed that if a dog was given a missing baby tooth hidden in a bread crumb and said: Chabal tizim alyp al, chakhsy tizi pir - 'Take a bad tooth, and give a good one in return', then the child would grow beautiful and strong teeth (PMA). When it was noticed that a child gritted his teeth in a dream, a string woven from dog hair with a maral tusk strung on it was hung around his neck (Butanaev, 1996, p. 142). Similar rites also existed among the Altaians [Dyakonova, 2001, p. 145, 148].

According to the traditional ideas of the Khakas, the dog should protect the child's soul, which, as it was believed, leaves the body in the evening. Therefore, if the baby sneezed in the evening, then the spell was cast: - ' Lick the butt of the motley dog!'. The same spell - 'lick the dog's ass') was used when the baby was yawning violently (Butanaev, 2003, p. 64). In a family where children often got sick and died, a special cover made of cured dog skin was sewn to protect the newborn (Butanaev, 1988, p.218). It should be noted that Khakass dog skins, probably hoping for their protective and magical properties, were often used to make clothing and shoes for adults as well (Patachakov, 1958, p. 75).

The dog was credited with knowledge of medicinal remedies and the ability to get rid of certain ailments. People say: Aday otchyl poladyr - 'The dog is a connoisseur of medicinal plants' [Butanaev, 1999, p. 75]. It should be noted that the word adai is present in the names of individual medicinal and food plants, for example, kovyl-adai from - ' dog grass '(Archive of the Russian Geographical Society. Category 64. Op. 1. d. 29. L. 18), kandyk-adai tizi - 'dog tooth' [Spassky, 1818, p. 182; Potapov, 1953, p. 62], bird cherry-adai nimyrty - 'dog cherry' (a variety of this plant with dry fruits), wild garlic growing in the steppe-adai chamazy - 'dog garlic' (Butanaev, 1999, p. 70, 209), dog rose - - 'dog nose' (PMA).

To get rid of lupus, known among the Khakas as it iskin, the body was rubbed with a dog's or wolf's tail (Butanaev, 2003, p. 66). Khakas did not eat dog meat (this was noted by researchers [Yakovlev, 1900, p. 45]), but for therapeutic purposes they used individual organs and biological substances of the dog. Thus, for the treatment of lung diseases, dog fat was used ([Karachakov, 2004, p. 41], PMA), and for rapid wound healing, it was sprinkled with ashes from dog hair (Butanaev, 1999, p. 72). It was believed that by licking the sore spot, the dog helped to get rid of certain skin diseases. In the treatment of joints and sciatica, dog hair (PMA) was used. For the treatment of stomatitis (apsyl), the neutered male dog's textules were used. Healing actions were given a magical form. Instead of the received "medicine", the dog was stuffed with fat in its mouth. At the same time, spells were recited to the host spirit of the disease, Apsyl Khan (Butanaev, 2003, p.99). In the treatment of cow udder, milk was given out through a special stone with a hole in the middle (тttig tas) and given to the dog (Kaganov, 1907, p. 558; Butanaev, 2003, p. 57).

Public consciousness highly appreciated the utilitarian and ceremonial functions of the dog. At Khakass ho-

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roshi dog was considered one of the best gifts that were presented at matchmaking and other special occasions [Yakovlev, 1900, p. 64]. The high sacral status of the dog is reflected in the ritual practice of the oath (oath), known in historical literature as shert. Usually people swear by the most precious and exalted thing they have, sincerely afraid of losing it or getting punished. They swore, as a rule, by their life, God, mother, parents, children, honor, their land, health, etc. In the past, among the Khakass people, a dog was also among the sacred objects of the oath. In historical documents of the XVII century. A brief description of taking the oath is given: "And shert shertovali came together to the lutch Kyrgyz prince x Kojebai in the ulus before the holiday by Dmitriev in the month of June under the floors killing a dog and cutting out shelter and drinking fresh dog shelter" (cit. by: [Potapov, 1957, p. 22]). At the same time, in the public consciousness of the Khakass people, the dog is often regarded as a "black animal" (Archive of the MAE RAS. f. 5. Op. 6. D.20. L. 35).

The dog as an unclean animal

In the Khakass language and folklore, there are many swear words with the keyword "dog". The noun adai (it) and the verb adailan ('dogging') themselves denote emotional abuse [Altyn Aryg, 1987, p. 10-11, 59; Altyn Taichi..., 1973, p. 13; Altyn Chus..., 1958, p. 14, 35, 41, 45; Chertykova, 2005, p. 16]. People distinguish such negative qualities of a dog as aggressiveness, anger, cruelty, quarrelsome behavior, cowardice, ingratitude, meanness, dementia, etc. They are reflected in the Khakass vocabulary and folklore: adai syray - 'terrible' (letters, dog face), Adai charymy - 'scoundrel, scoundrel' (letters, dogs half, part), adai chrek - 'evil, cruel person' (letters, dog heart), adai chs - 'scoundrel, an unscrupulous person' (lit. dog face), - 'treat someone with disdain' (literally, do not consider a dog [even]) [Borgoyakova, 2000, p. 14], being heroes, as we, like dogs, will leave the nomadic camp and return from the road [Kaganov, 1907, p. 299], and why do you bully the people like an evil dog by the road [Saryg-Chanyvar..., 1991, p. 86], the eyes of a thin person, it turns out, are like dog's eyes [Kaganov, 1907, p. 396-397], you act like a reckless dog [Butanaev, Butanaeva, 2008, p. 56], adai chili aakhtaba - 'don't shout like a dog' [Ah pora..., 2007, p. 117], adai taban, it taban - ' dog's face brat' (lit. dog sole-swear words used against opponents), adai oskhas haphychyl - 'like a biting dog' (about grumpy, angry people), sтt isken adai chili, chymyycha - ' quiet like a dog that drank milk (about those who secretly did some bad deed)' [Ungvitskaya, Mainagasheva, 1972, p. 123, 262], adai chili irepcha - 'like a dog, barks' [Stoyanov, 1988, p. 579], adayrche, chil haapcha (pertchek ipchi) - ' the dog barks, the wind picks up (about a grumpy, grumpy woman)', - 'he doesn't even have a mind like a dog, he doesn't even have thoughts like a dog', kкk adaycha kӧis choh, - 'brainless man, like a gray dog, not thinking man, like a yellow dog', toshan adai eezine - 'a well-fed dog barks at the owner', chabal adainy azyrza-eezineредredir, chabal palonyскskerze, - 'if you feed a bad dog, it will bark at the owner, if you raise a bad child, it will try to take away the father's house', chabal palazy kпp, chakhsyn pir-iki - 'a bad dog has puppies a lot, and a good one - one or two' [Butanaev, Butanaeva, 2010, p. 259, 262, 264, 269, 273, 276, 281, 284, 292, 297].

In everyday speech and folklore of the Khakass people, as we can see, the image of a dog is often negative, and sometimes pejorative. It is worth adding that in the Khakass culture, an illegitimate child (suras), as well as a person who does not have a name given by his parents and does not know his ancestors, was associated with a rootless dog and was the object of ridicule: Ady choh adai, adazy choh suras - 'dog without a name, suraz without a father'; itten tugai it taban - 'son of a bitch born of a dog', ada choh adai - 'heart of a twisted tree, nameless dog', pachaza choh adai - 'dog without a brother-in-law' [Kaganov, 1907, p. 263, 391; Butanaev, 1999, p. 39, 77; Butanaev and Butanaeva, 2008, p. 277, 336; Kharatorattyg..., 2007, p. 32; Kharamolat, 1993, 123 s; S ah..., 1968, p. 147; Khan pozyrakh..., 1968, p. 23]. The dog itself was an object for jokes, for example, in the proverb Ozyrykhchy kizini adai - 'A man who emits gases is chased by dogs, a laughing girl is chased by men' [Butanaev and Butanaeva, 2008, p. 265, 285].

In the worldview of the Khakass people, the expression "dog life" (Adai churtazy) is a common metaphor for a life full of suffering and deprivation. For example, when they mean a bad share, they say: adai churtapcha - 'lives a dog's life' [Butanaev, 1999, p. 18], - 'I ate food from a dog's cup, I saw the sun through a coal eye' [Kaganov, 1907, p. 217; Butanaev and Butanaeva, 2008, p. 262, 281]. Parallels between the way of life and nutrition of beggars with a "dog's share" are reflected in the materials of researchers of the XIX century: "After dinner, the leftovers go to the dogs, and some go to the guest sitting at the door" [Shchukin, 1847, p. 282]; " Before the meat is cooked, it is distributed among the guests, and they do it too

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host, guest of honor and hostess. After giving them to all the guests, they throw the remaining pieces to the door; they are eagerly caught by the hungry poor waiting there, but often they have to fight for them with the dogs gathered here "[Radlov, 1989, p. 167].

The Khakas ' use of the image of a dog in a negative sense is probably based on observations about the animal's biological characteristics, lifestyle, and habits. Another reason for the negative perception of the dog is, in our opinion, the influence of world religions, in particular Christianity (Orthodoxy), on the worldview of the Khakass people. In popular Orthodoxy, the dog is more often regarded as a vile, sinful, and often demonic being [Uspensky, 1994, p. 95, 120]. "The dog was considered a symbol of shamelessness and the lowest limit of vices, which was reflected in the proverbs "dog eyes do not know shame" and "do not spoil a dog's wedding "" [Orel, 2008, p. 229]. Words and expressions "dog", "stinking dog", "mangy dog", "dog head", "dog him up", "dog", "dog geek", "dog bastard", "dog nonsense", "dog rut", "none of your dog business","bitch", "son of a bitch", "bitch giblets", "insatiable dog", "slut" , etc. in Russian folk culture, as a rule, were used as expletives. At the news of the sudden death of a despicable person, the expressions were usually pronounced: "dog - dog death" or "died like a dog". Zelvis, analyzing the perception of the dog in different ethno-cultural traditions, reported: "For many centuries, the dog in Russia was a symbol of foolishness and alienation. One of the most humiliating punishments was beating a dead dog. Physical contact with a dog can cause a feeling of disgust" [1984, pp. 137-138]. The formation of a negative image of the dog in Russia probably contributed to the fact that dog heads were worn by the oprichniks of Ivan the Terrible, who were "famous" for their immeasurable cruelty and bloodthirstiness. The dog's head, strapped to the saddle of the oprichnik's horse, symbolized fanatical loyalty to the tsar, as well as the ability to "sniff out" enemies and mercilessly punish (bite) them like this animal.

In the Khakass culture, the negative perception of the dog was formed taking into account the fact that this animal is an omnivorous predator, often a scavenger. Observations about the bloodthirstiness of the dog were expressed in the following mytho-poetic formula: Adai khany halbaan - 'There is not even blood left that the dog would lick' [Altyn Chus..., 1958, p. 46]. In this connection, the remarks of the famous eighteenth-century German researcher I. Gmelin concerning the Kyzyl people * are of great interest: they "do not have a single sheep; they say that their sheep are exterminated by dogs" (cit. by: [Yarilov, 1899, p. 11-12]). Ideas about the bloodthirstiness of dogs are reflected in folklore, for example, in the Song of the Maid of the princess Kobirjin-khys:

If we're strong enough,
Then we will reach our fatherland -
Abakan valley.
If our strength is not enough,
Then we will become dog food

[Butanaev and Butanaeva, 2008, pp. 256-257].

The all-devouring nature of the dog is shown in a common stable expression: pazym adai chizin - 'let the dog eat my stupid head' [Borgoyakova, 2000, p. 56]. The identification of the image of a dog with individual parasites is very symbolic, which is revealed in the following riddles: Khalyn arazanda tabyzi chokh adaylar chr'che (pit) - 'Voiceless dogs roam in the impenetrable taiga' (lice), Chys arazynda'pi chokh aday chr'che (pit) - 'Voiceless dogs walk in the black forest (lice)' [Butanaev, Butanaeva, 2008, p. 307, 324], ' A tree has no core, but a dog has no voice (a tree has hair, dogs have lice)'[Kaganov, 1907, p. 369].

Due to its biological characteristics, the dog was perceived to a certain extent as an unclean animal. Her presence was forbidden during collective ritual actions - sacrifices to the spirits of the mountains and the sky (tigir tayy) [Ostrovskikh, 1895, p. 337; Kaganov, 1897, p. 34, 40; Butanaev, 2003, p. 169], as well as family and ancestral rites, for example, when feeding tdss-ancestral spirits [Kaganov, 1907, p. 411] and worshipping the deity of fire [Yakovlev, 1900, p. 108]. Similar norms and regulations took place in the Altai culture [Potanin, 2005, p. 80].

The dog as an alien being

The "friend/foe" opposition is the most important structure-forming category of traditional culture. The image of the dog occupied an intermediate position in this contrast. The dog could equally belong to the sphere of both its own and someone else's. In the mythological consciousness, she, being a pet, was perceived as "her own". At the same time, as an unclean animal, the dog belonged to the category of "alien". Having a borderline status, the dog acted as a mediator and psychopomp. So, in the legend "Kureldey-Mirgen", a black dog with fiery eyes and a bloody mouth (Hara adai from tumzukh), swallowing the hero, moves him to the otherworldly space - "on the other side of the seven lands to the high white mountain". In this work, the plot of the return of the hero Kan-Mirgen from another world is very remarkable, which is quite comparable to his mystical rebirth. Here are some examples

* The Kyzyl people (Khyzyl) are an ethnic group of the Khakass people.

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The passage that interests us is: "Carefully he (Kureldey-Mirgen. - V. B.) fixed a ring around the dog's mouth, a chain around its neck, and bound its legs tightly; drawing out his sword, he cut open the dog's belly. Kan-Mirgen came out of it unharmed; the loss was only in his hair, there was nothing else. Immediately Kureldey Mirgen took it and cleansed it with the Virgin grass and sea water; so Kureldey Mirgen found the hair again. After that, Kan-Mirgen strongly praised Kureldey-Mirgen for bringing him back to life" (Kaganov, 1907, pp. 220-225). In another folklore work, there is such a plot: the hero, going to the Lower World, takes with him the skull of a dog ( huu pazy) - to overcome fear and meet dead people. The skull is metamorphosed. A formidable dog appears before the inhabitants of the other world [Okhotnik, 1956, pp. 42-49]. In the legend "KмMсS-Irgek", the "red dog" transports the heroes to the Lower World [Potanin, 2005, pp. 619-620]. In the heroic legend " Ala Khartyga "there are"seven dogs with copper tongues and iron claws". They are in the golden mountain on a leash. Becoming the master of these mythical creatures, the hero gets immortality and happiness, but this is fraught with great danger. Dogs can break loose at any time and destroy the whole world [Titov, 1856, p. 187-226; Potanin, 2005, p. 736].

A dog endowed with the qualities of a mediator was often used in rituals related to divination [Butanaev, 2003, p. 65]. Its behavior is reflected in the signs: "If the dog eats greens or has a loud rumbling in its stomach, it will rain" (Kaganov, 1897, p. 60), if the dog curls up in a ball and hides its nose - to cold weather (PMA). It was believed that the dog was a messenger of death. "Our common people believe that if a dog howls, it certainly portends someone's death, and they sentence it to howl on its own head" [Titov, 1856, pp. 225-226]. Residents of the Jus steppes in Khakassia believed that if a dog howls from Saraadai kлl ('Yellow Dog Lake'), it means that someone will die (Butanaev, 2003, p.62). Similar ideas are found among the Altaians. It is believed that "a howling dog can smell death" [Muitueva, 2004, p. 147]. The inclusion of the image of a dog in the sphere of death and funeral rituals is also found in the following riddle: - ' The dog barks plaintively, but the person of a non-sleeping village does not get up (crying for the deceased in the cemetery)'[Butanaev and Butanaeva, 2008, p. 316, 336].

The Khakas preferred to keep black and white dogs at home. Beware of yellow and flycatcher dogs. This attitude was allegedly formed out of fear of a mythical character named Saraadai Khan ('King of the Yellow Dogs'), who was the head of the entire dog world. According to beliefs, he had a dog's torso and a human head. Saraadai Khan was in the realm of dead souls, where he judged and punished the guilty. People believed that the lost soul of a hubai person who died far from home, as well as the soul of a tortured dog aan in the form of a dog (usually yellow), brings harm to people [Ibid., pp. 62, 64, 88]. The connection between the image of a dog and the world of the dead can be traced in Khakass mythology: the sons ofзZтT Khan-the head of the kingdom of the dead ,скSker Molat and Khara Motegei-are depicted as creatures with dog heads [Ibid., p. 106]; the пестZтTs were served by colorful dogs [Butanaev, 2006, p.143]. In addition, it was widely believed that the spirits of the mountains ( eeleri) could be shown to people in the form of yellow dogs (Kaganov, 1909, p. 270).

Thus, the dog is one of the incarnations of the demonic world. As N. F. Kaganov noted, spirits with an evil soul could turn into dogs [1907, p. 218]. According to popular beliefs, the evil power of the Ainu quite often takes the form of a black dog [Kastren, 1999, p. 220-221; Burnakov, 2006, p. 71]. According to V. Ya. Butanaev, the malevolent spirit of Saldym "appears only at night, in the form of a black dog running along the street with a tambourine in its paws", and "the demonic spawn "pooh" could be shown, including in the form of four-eyed black dogs " [2006, pp. 66-67]. In the Khakass mythology, such demonic characters as those with canine features were distinguished. They had a human body and a dog's head (Butanaev, 2003, p. 108). Identification of the dog with evil spirits can also be traced in Russian culture.: "The dog in the popular consciousness could successfully compete with the devil. Cf.:" To hell with him!" - "The dog is with him!", "The devil knows!" - " The dog knows him!"and even "Well, to hell with it! "" [1984, p. 138].

The ability of dogs to bite with mythological consciousness was considered as causing not only physical, but also mystical harm. People believed that "if a dog bites someone in a dream, it means that the devil will harm them; to kill a dog means not to get sick" (Kaganov, 1907, p. 592). In Khakass culture, a mad dog bite was perceived as the gravest desecration. To get rid of filth and disease, a person was prescribed to live on alms for 40 days. Accompanied by a loved one, he, moving up the river, had to visit 40 yurts and in each of them three times posolon go around the hearth and step on the ashes from the door 3 times. In the end, the victim had to walk around 40 poplars three times [Katanov, 18936, p. 536; 1897, p. 53, 62, 75; Butanaev, 2003, p. 64-65]. When bitten by a non-rabid dog, folk magic was again used: "The old woman takes a thimble, and holding it with three fingers, puts it three times to the sore spot and says:" Oh, dog, take your dirty trick, distract your evil deed, so that this place does not ache and does not hurt in any way!""[Katanov, 1899, p. 394].

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The Khakas, realizing the demonic nature of the dog, always drove it out of the yurt during a thunderstorm. They explained this by saying that "the spirit of heaven does not like dogs" (Kaganov, 1896, p. 424). This custom was based on the belief that the dog (or in it) could hide the evil power of Ainu, and Khudai (God) at every opportunity tries to hit it with lightning [Popov, 1884, p.46; Kaganov, 1897, p. 52]. Similar ideas are noted among the Buryats: Tengri always tries to hit the evil spirit Arakhyn-Shitkur with lightning, which often hides under the guise of a dog [Potanin, 2005, p. 141].

There was a widespread belief among the Khakas that the mystical power of the dog (in particular, its screeching and barking) could help during solar and lunar eclipses. Therefore, trying to make the animal squeal, they twisted its ears painfully [Popov, 1884, p. 34; Butanaev, 2003, p. 45, 47]. Similar traditions are noted among the Altaians and Buryats. During a lunar or solar eclipse, they also clanged iron objects, fired guns, and always beat dogs [Potanin, 2005, p. 191, 192].

Belief in the magical properties of the dog contributed to the penetration of this image into the mytho-ritual practice of Khakass shamans. In the past, night kamlaniya accompanied by barking dogs were common for the life of the Khakass people. However, this ethno-cultural phenomenon made an indelible impression on some researchers. The well-known Finnish researcher M. A. Kastren wrote the following description of the scene of night kamlaniya among the Khakas: "He (shaman - V. B.) comes out of the yurt and, despite the darkness, runs around the steppe, drumming, whistling, shouting and howling like a madman. Soon, his frantic screams were joined by the terrible barking of dogs that were alarmed by him" [1999, p. 217].

The dog played the role of the most important dog - the shaman's helper spirit. The number of dog spirits each kam had was different - from one to nine [Potapov, 1981, p. 135; Burnakov, 2008, p. 608; 2011, p. 239]. The image of this helper spirit was necessarily marked in shamanic paraphernalia. His image was found on sacred ribbons of syzym, which were sewn to the kama costume [Butanaev, 2006, p. 79], as well as on tambourines [Katanov, 1889, p.114; Sukhovskaya, 1901, p. 3; Yakovlev, 1900, p. 117]. During the journey to the other world, the dog was supposed to guard the" rear " of the shaman and the patient [Katanov, 1893a, p. 30; 18936, p. 540; 1907, p.580]. Having established the cause of the disease, " the shaman drove out the Ainu, and the dogs grabbed him with their teeth and carried him away from people "[Potapov, 1981, p. 135]. According to myths, the entrance to Erlik Khan's yurt was guarded by two black dogs the size of a calf, which were named Iger-Kizer or Khazar-Pazar. They were tied with iron chains on both sides of the doors of the copper palace [Butanaev, 2006, p. 54]. Altai shamanic texts also speak of Erlik Khan's watchdogs, which are called erliktyg taigandars [Potanin, 2005, p. 66, 290-291].

In Khakass folklore, the images of dogs and shamans are so close that they sometimes appear in a single semantic context. This is evidenced by proverbs and riddles: Malлlze-adai toh, kizi -ham toh - 'If the cattle die, then the dog is full, if the person is sick, then the shaman is full'; chylda adai sitis,

chylda ham sitis - ' In the year of cattle deaths, the dog is fat, in the year of epidemics, the shaman is fat '[Ibid., p. 146]; Pachazy choh adai, chyregi choh abaai (ham) - ' A dog without a brother-in-law, a brother without a heart (shaman)'[Butanaev and Butanaeva, 2008, p. 316, 336].

In the worldview of the Khakass people, the dog as the most complex iconic character began to appear in folk eschatology. "The copper hero has seven dogs on iron chains. When they break out, bark and howl, then it will be the end of everything: people, animals, and birds" [Titov, 1856, p.190]. "A soulless black dog will run around the Khoorai (Khakassia) (prediction of a future catastrophe)" [Butanaev and Butanaeva, 2010, p. 105]. According to V. Titov, the formation of this eschatological motif with the participation of dogs(s) was influenced by Buddhism [1856, p.225].

Conclusion

In the worldview and ritual practice of the Khakass people, the image of a dog was widespread. It is characterized by a large symbolic variety. In traditional thinking, a dog is a useful pet with positive characteristics. She was elevated to the rank of sacred characters. However, in the mythological consciousness, the dog, as a creature related to the realm of the otherworldly, and therefore alien, looks like a carrier of danger. The fear that caused such qualities of the dog as anger, aggressiveness, in the archaic consciousness and psychology of people was replaced by a natural desire to neutralize the danger emanating from it. As a result, the image of the dog as an insignificant creature was formed. A significant role in creating an ambivalent image of this animal was played by its zoological features and habits. But the dog's iconic perception wasn't frozen. It was influenced by the objective changes that were taking place in people's lives and public consciousness. Interethnic and intercultural interactions of the Khakass people with the surrounding ethnic groups, including the Turkic-Mongolian and Russian peoples, affected the formation of views on the dog. Buddhism and folk Orthodoxy had a great influence on the religious and mythological ideas of the Khakass people. It probably caused the following reasons:-

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the phenomenon of ambivalent perception of the dog as a sacred animal and at the same time as an impure creature with many repulsive qualities.

The Khakass narrative about the origin of man and his guardian-a hairless dog, about bread - a dog's share, about two dogs of Erlik Khan - carriers of happiness and wealth-shows a great similarity with the myths of such Turkic - Mongolian peoples of Siberia as the Altaians, Shors, and Buryats. A common feature is the dog's involvement in rituals related to the human life cycle, as well as ideas about lunar and solar eclipses.

The materials reveal specific features inherent in the traditional worldview of the Khakass people, in particular, mythological stories about a dog-a wonderful helper, a warrior, as well as an animal that is associated with the origin of individual Khakass surnames. Unique in the culture of this people are the mythological ideas about the head of the dog kingdom-the yellow dog Saraadai Khan, as well as about such demonic characters as mohsagaly, saldama, pooh, etc., appearing in the form of a dog. Specific ideas are about special categories of souls-hubai and aan, whose carrier is supposedly a dog. The mytho-ritual complex associated with the inclusion of a dog in traditional medicine, for example, treatment for the bite of a mad dog, as well as in shamanic ritual practice, etc., is also special.

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