UDC 392.91

A. K. Bustanov 1, S. N. Korusenko 2

1 University of Amsterdam, Netherlands

University of Amsterdam, Europese Studies Amsterdam 1012 VB, Spuistraat 134, the Netherlands

E-mail: alf_b@list.ru

2 Omsk Branch of the Institute of Archeology and Ethnography SB RAS

28 Andrianova St., Omsk, 644077, Russia

E-mail: tomil@omsu.ru

The subject of this study is the verification of original Arabic-language sources (genealogies) by comparing them with the materials of censuses among the Siberian Tatars of the XVIII-XIX centuries and modern genealogies. Using the example of one of the well-known families of Siberian Muslims, the Imyaminovs, with the involvement of a complex of sources, the article traces the history of the Bukharians, who developed Siberia from the XVI century and in the XVIII century became a special ethnic group, and in the XX century became part of the Siberian Tatars.

Key words: genealogies of Siberian Tatars, genealogy of Sayyids and Khojas, Siberian Bukharans.

Introduction

Modern Tatars of Western Siberia are descendants of local Turkic-speaking groups, Tatars who migrated to the region from the Volga region and the Urals in the second half of the XIX century, as well as Bukharians from Central Asia, who began to actively settle the region during the reign of Kuchum in the last quarter of the XVI century. Initially, Bukharians were granted privileges in the field of trade and taxation. In the second half of the 18th century, Catherine II's decrees gave them the right to self-government, which led to the consolidation of the Bukharians as a special ethnic group. As a result of M. M. Speransky's reforms at the beginning of the 19th century, Bukharians lost almost all their privileges and found themselves equated to different classes depending on the type of activity (mostly settled foreigners, some part-to the merchant class). However, the management of affairs at the volost level in Tarsky Uyezd was preserved (the Bukhara volost was disbanded only in 1926). By the middle of the XIX century, Bukhara volosts were created in the Tobolsk district and Tyumen uyezd, but in the course of administrative reforms in the early XX century. they were also disbanded.

The last time Bukharians in Siberia were counted in the census of 1926; in subsequent censuses, they were recorded as Tatars. At present, the descendants of Bukharians consider themselves, as a rule, Siberian Tatars, and only in legends and legends the memory of their Central Asian origin is preserved.

The formation of a three-part nominal basis (surname, first name, patronymic) among the Tatar (Turkic) population of Siberia began only in the second half of the XIX century and was finally completed in the 1920s-1930s. In the 18th and 19th centuries, in the Tatar villages of Western Siberia, children received a surname formed from the name of their father, and in rare cases-from the name of their grandfather. The word "surname" in the language of the Siberian Tatars has no analog and is a borrowing. However, for the convenience of presenting the material, it is used in this article.

The work was carried out within the framework of the RGNF project (N 10 - 01 - 67102a/T).

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Genealogies of the Tatar population of Western Siberia, recorded in the last quarter of the XX century, give an idea mainly of two or three, less often four generations in the history of each family. Basic information usually dates from the end of the XIX -beginning of the XX century. Comparison of genealogical schemes reconstructed from the primary materials of the population censuses of the late XVIII-XIX centuries (5th-10th revisions and the census of 1897) with modern genealogies allows us to trace the history of individual family-related groups and the process of forming surnames.

Written genealogies in Arabic script are very rare. Some of them end at the turn of the XIX-XX centuries, while others are traced back to the present day. What are these written sources and what is their reliability?

The presence of written genealogies at all times was determined primarily by the significant social position of the clan or family-related clan, especially during the formation of privileged groups. In the medieval Muslim community of the Central Asian cultural area, Sayyids and Khojas, who had a great weight, traced their lineage back to the Prophet Muhammad. Of fundamental importance in the Turkic Central Asian environment was kinship with the Genghisids, who from the 13th century to the Russian colonization monopolized the right to power. These two features are reflected in the phenomenon of written genealogies.

The subject of study in this paper is the genealogies of shajare (Arabic, shajara / "tree"; Sib. - tat. - shezhere, sachere, etc.) of the West Siberian Tatars. At the end of the 19th and beginning of the 20th centuries, the society developed an interest in local lore issues, thanks to which genealogies of various peoples, including the Siberian Tatars and Bukharians, began to be published. Works of this kind not only listed generations, but also provided various historical information [Ashadjara..., 1908].

The genealogies of the Siberian Bukharians have been repeatedly considered in the works of researchers (Valeev, 1991; Iskhakov, 1997; Radlov, 1872; Kaganov, 1904). Until the beginning of the 20th century, Bukharans often presented the shajare (shajara) translated into Russian to local administration bodies as official documents. They "considered their shezhere as documents confirming the foreign origin of their ancestors and giving them the right to enjoy various privileges granted to them at different times by the decrees of the Russian tsars - Alexey Mikhailovich, Peter I, Catherine II" [Valeev, 1991, p.100].

Most of the written genealogies, together with the once rich Muslim theological libraries of the Siberian Tatars, were destroyed during the struggle against religion, especially in the 1930s. Many written documents, according to a well-established tradition, were buried in the graves of elders and mullahs (Archive of MAE OmSU F. 1. D. 166-1. L. 47, 51). That is why the shejere preserved to this day are unique historical sources.

In the course of special surveys conducted among residents of the villages of the Omsk and Tyumen regions, the cities of Omsk, Tobolsk, Tara, Tyumen and Novosibirsk, as well as in the department of manuscripts of the library of Kazan State University, in the department of manuscripts and documents of the Archive of Orientalists of the Institute of Oriental Manuscripts of the Russian Academy of Sciences, more than 300 manuscripts It reflects the high level of written culture of the Siberian Tatars. We will also analyze one document - " Genealogies of the village of Khoja-aul "(AV IVR RAS. F. 131. Op. 1. N 8. Folder 2), which presents the genealogy of the Imyaminovs*. Their descendants still live in d. This genealogy is indicative: it begins with the history of Sayyids under Khan Kuchum ("Shajara risalasi"). In addition, it can be compared with the materials of censuses of the XVIII-XIX centuries and modern genealogies of the Imyaminovs, as well as documents of the Russian administration.

One of the most important elements of the genealogies, including the Shajar of the Siberian Bukharians, was the so-called legend about the origin of the family and its ancestor. Legendary genealogies are very important, because they, along with other details, recorded the status of the ancestor of the family, which determined the position of his descendants in the social hierarchy of society and generally consolidated their class status. A number of genealogies of the Siberian Bukharians include "Shajara Risalasi "("Treatise on Genealogy"), which presents the history of the Sayyids - an elite family that came to Siberia.

The essay "Shajara Risalasi" and its lists

The first mention of this source is found in the works of G. F. Miller: "And only in one Seitic (emphasis added). - Auth.) a family that lives near Tobolsk in Sabanak and Tadzim yurts, there is a legend that they trace their lineage back to the time of Kuchum. This family is also remarkable for the fact that its ancestor is Din-aul-khoja (Din - ' Ali-khoja. - Auth.), originally from Urgench, was married to the daughter of Khan Kuchum

* In reality, the name of the person from whom the surname was formed is Ibn Yamin (from Arabic. "Son of the Right Hand"), but several variants were recorded in Russian documents by scribes (including Veniamin-a literal translation from Hebrew), and eventually the surname Imyaminovs was fixed in modern documents among representatives of this family.

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by the name of Nal-Hanisha. In Tobolsk, I was informed of the following genealogy: Din-aul-khoja had three sons-Sultameth-khoja, Seitmemet and Akseit, who settled in Tara; the sons of Sultamet: Yusup-khoja and Ayup-khoja lived in Tobolsk. Ayup-khoja's sons, Sultanet-khoja and Yaya-khoja, lived in the above-mentioned yurts in my time" [1999, p. 196]. From this passage alone, it is clear that the lineage from Deen-'Ali may have developed further along at least three lines related to his sons.

Until recently, there were known: the Tatar text published by V. V. Radlov, dictated to him by Mullah D. Saurgachi, its translation into German and Russian [1872]; a version in the book of R. Fakhr ad-Din [Riza ad-Din b. Fakhr ad-Din, 1909]; a brief description of the manuscript discovered by MA. Usmanov in Begishevo village, Vagaysky district, Tyumen region. [Usmanov, 1972; Usmanov and Shaikhiev, 1979]. The work on compiling the so-called critical text of the essay, which would take into account all the discrepancies in the lists, was not carried out. Nevertheless, publications and translations of individual lists formed the basis of historical and even philological works, which is methodically incorrect. As a result of our archaeological search, four new lists of "Shajara Risalasi" were revealed.

The name" Shajara risalasi " was given to the source by the famous Muslim figure Riza ad-Din b. Fakhr ad-Din at the beginning of the XX century. The text, replete with Arabic-Persian vocabulary, could not be accepted by the broad masses of the people. This product of elite culture was intended to legitimize the high social status of the Siberian Khojas (spiritual status, large land holdings and trade privileges). The author deals with the history of not only the Siberian Yurt, but also the Shibanid state in Bukhara, as well as relations with Moscow and the Kasimov Khanate. Therefore, the characterization of the treatise as a local history work is not entirely justified (Usmanov and Shaikhiev, 1979).

The question of the scientific value of the text published by Riza b. Fakhr ad-Din is rather complicated. The fact is that one of the lists of "Shajara Risalasi" was adapted by him for publication in the literary Turkic language of the Ural-Volga region: it shows significant lexical and phonemic differences from the known manuscripts. The publication of V. V. Radlov introduces us to the general content of the monument, but it does not bring it much closer to the original text, although it is closer to the original manuscripts. In addition, thanks to the transcription system of V. V. Radlov, we know how the work sounded in the mouths of Siberians, but Arabic graphics with its specifics do not allow us to imagine this.

Among the papers of Riz ad-Din B. Fakhr ad-Din, sent by him in 1935 from Ufa to the Leningrad Branch of the Institute of Oriental Studies of the USSR Academy of Sciences, A. K Bustanovs discovered a whole complex of sources on the Islamic history of Siberia, including lists of the "Treatise". To date, six lists of this composition are known:

1. Begishevsky list. Eastern sector of the Department of Manuscripts and Rare Books of the Scientific Library of Kazan State University, code 3414 t. Dating - the beginning of the XIX century.

2. List of Riz ad-Din b. Fakhr ad-Din. AV IVR RAS. F. 131. Op. 1. N 9. L. 17-18. Dating back to the 1920s.

3. The Radlov list. Department of Manuscripts and Documents of the Institute of Oriental Manuscripts of the Russian Academy of Sciences (St. Petersburg), code B 4609. Dating - the end of the XIX century.

4. Seitovsky list. AV IVR RAS. F. 131. Op. 1. N 8. Folder 2. L. 13-18. Dating - early XX century. The most complete list with the owner and detailed pedigree. The owner of the original, from which this copy was taken, was the designated Mullah Muhammad-khoja b. Nowruz-khoja Ibn-Yabinov (born in 1837).

5. The list of 'Abd ar-Rashid Ibragimov. AV IVR RAS. F. 131. Op. 1. N 8. Folder 2. L. 19-25. Dating - early XX century.

6. List in the composition of the essay "Muslims in Siberia". AV IVR RAS. F. 131. Op. 1. N 8. Folder 2. L. 4a-8b. Date of writing: 1893.

A detailed edition of the text of "Shajara Risalasi" is currently being prepared, taking into account discrepancies in the lists, supplemented by a thorough source study. In this article, we are interested in two points related to external criticism of these sources: 1) the date of monuments, which is determined by the beginning of the XIX-beginning of the XX century. If we take into account the mention of G. F. Miller, then the monuments can be attributed to the beginning of the XVIII century. Usually researchers were attracted to the first part of the genealogy - "Shajara Risalasi" and were not at all interested in the continuation, in which the history of the family is traced to the present. An exception is the work of F. T. Valeev [1991]: a comparison of the facts of handwritten and published genealogies with the materials of population audits allowed the author to indicate the dates of life of representatives of the Aitykin family - the most significant family of the trade elite of the Siberian Bukharians of the XVIII-early XX centuries. The genealogy of the Aitykin family discovered by F. T. Valeev includes the text "Shajara Risalasi", is traced back to Sayyid-Ata and his descendant Din - ' Ali-khoja and continues the line of one of the sons - Sayyid-Muhammad. Descendants of the second line from the son of Din - ' Ali-Sultan-Muhammad settled near Tobolsk, as can be seen from the work of G. F. Miller, in Sabanakov yurts. We will consider the third line connected with another son, Din - ' Ali-Ak-Sayyid, whose descendants formed the Imyaminov family, who represented the landowning elite of the Siberian Bukharians.

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The construction of the family of Din - ' Ali-khoja specifically to Say-id-Ata is of fundamental importance. It is interesting that the role of both in the history of the Siberian Yurt and the Golden Horde is almost identical: Din - ' Ali-khoja was invited by Kuchum to spread the Muslim faith; in the Persian-language source of the XV century "Shajarat al-atrak" Sayyid-Ata in 720 AH (1320) converts the Golden Horde Khan Uzbek to Islam [The Shadjrat ulAtrak..., 1838, p. 231-232]*. The latter, according to T. I. Sultanov, is confirmed by coins: since 721 AH (1321), the Muslim name "Sultan Muhammad Uzbek Khan" appears on them [2006, p. 240]. Legend has it that the saint learned Sufi wisdom in Tashkent from the famous Zangi-Ata (1258).

The figure of Sayyid-Ata is also mentioned in the hagiography of Su-leyman Bakyrgani (1186), one of the graves of Sayyid-Ata is adjacent to the mazar of the mentioned shaykh [Hakim-Ata kitaby, 1840, p. 23]. In the later essay "Temur-nameh" there are stories about numerous miracles of Sayyid-Ata [Zhandarbek, 2003, p.328, 332, 334]. But the memory of shaikh was preserved not only among the common people; according to the observations of N. Khanykov, the descendants of the famous Sufi could hold high posts at the court of the Bukhara khans [Description of the Bukhara Khanate..., 1843, p. 182]. All these data testify to the high spiritual authority of Sayyid-Ata. But the construction of a genealogy to it could well be a fiction. In the Muslim East, such chains with links "lost" in the distance of centuries were not uncommon. It seems that this part of the information can be verified only with the help of Central Asian materials; this line of search will have to be postponed until the relevant sources are studied. Meanwhile, the very fact of Din-'Ali-Khoja's arrival from Urgench to Isker, to the court of Kuchum, finds unexpected confirmation in the official sources. In the translation of the letter of the mid-1590s of Khan Abdulla Kuchum, we read: "... we sent you Ali Khodzoyu, he is your son-in-law, and my God-worshipper, and you would have sent him your true joy..." (quoted from: [Ziyaev, 1983, p. 22]**).

Thus, the main outline of the "Treatise" is based on real events. Din - ' Ali-Khoja was in the embassy of the Khan of Bukhara and, obviously, was not in Siberia for the first time. According to the Tractate, the first trip of Kuchum's future son-in-law took place around 980 AH (1572).

Khoja-aul, or Seitovo

The history of the Imyaminov family is connected with the territory that the representatives of this family developed and founded the settlement on. Let us consider the historical traditions associated with the appearance of modern d. Seitovo, Tarsky district, Omsk region. They were recorded from the villagers during an expedition in 1998. Several versions of the legends were collected,which will be analyzed.

There was a battle near this place. One of the fighting sides is Kuchum's army. The battle was won. Kuchum had several sons. One of them - Seit - Kuchum left with the detachment here. A settlement was formed. They named it after Kuchum's son, Seitovo. Kuchum sent his other son, Ishei, with a detachment further on, and he formed the village of Isheevo. My grandmother told me about it. The son found a saber outside the village in a clearing Option one :( Archive of MAE OmSU F. 1. d. 111-1. L. 41). This version refers to real historical events, but they are shifted in space and time. The battle between Kuchum and Ermak is described in all Tatar villages located on the banks of the Irtysh (and not only), and it is always emphasized that the battle took place near the location of the settlement, this clarification is a sign of the mythologization of the event. Seit in this tradition is called the son of Kuchum, but in the considered version of "Shajara Risalasi" it is written:: ... For this, Din-Ali-Khoja Kuchum Khan gave a daughter, a khansha named Leila. The first year in this city Isker lived. Then this yurt collapsed, and Kuchum Khan died. In Moscow, the great Padishah gave the Kerman yurt to Kuchum Khan's son Arslan Sultan. This Din Ali Khoja and Khansha Leyla had three sons. The name of the eldest is Sultan-Muhammad-Khoja, the name of the second is Sayyid-Muhammad-khoja, and the name of the third is Ak-Sayyid-khoja. Sami zhmli in the city of Tara (AV IVR RAS. F. 131. Op. 1. N 8. Folder 2. L. 13-18). From this passage, it is clear that Ak-Sayyid, who can be conditionally called the founder of the Islamic state. Seitovo, was the grandson of Kuchum on his mother's side.

One more remark concerns the formation of D. Isheevo. In fact, this settlement was founded by the inhabitants of Seitovo in the second half of the XIX century, as a settlement, but this event has nothing to do with Kuchum's son-Ishei: it did not exist. In addition, the settlement was formed not by Bukharians, but by Yasach Tatars: the Zaimka of Isheev and the Nettle settlement of the Seitov Yurts, common possessionsYasach Tatars of the Niyas Isheev family (emphasis added). - Author). There are two villages in this dacha: Isheev, the first one on the right side of the Uy River, and there is one house in it, in which, on the occasion of the temporarily overworked part of this land, the yasachs live

* Based on this publication, a Russian translation by V. G. Tiesenhausen was made (Zolotaya Horda v istochniki..., 2003).

** For the date of the epistle, see [Trepavlov, 2001, p. 374].

*** Kerman here should be understood as the city of Kasimov and the kingdom itself, which was ruled by the grandson of Khan Kuchum Arslan. It has not yet been possible to explain why in the text he is called the son of Kuchum by Laila bek.

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Tatar dachas are inhabited by a peasant of Butakovskaya volost, and the last one is on the left side of that river, it has 9 houses, there are 27 souls living in it yasachny Tatars are registered in the yurts of the Seimovs according to the audit (GU ISA. F. 183. Op. 1. D. 51. L. 93-93 vol.). Thus, not all the facts presented in this tradition took place in reality.

Option two: The village of Seitovo is called Khoja-aul in Tatar. He founded the village of Seyid named Khoja. He was a mullah, and he came with his wife. Seyid was engaged in farming, building, but mostly prayed. I don't know where it came from, but I know that it passed through D. Petrovo, in which he was offered a house and farm. But he said he could handle it on his own, so he came here. I don't know why he chose this place, but maybe it's because of the beautiful places and the abundance of clay. Later, Khoja Ahmed came to see him, he was also a true believer and also prayed with Seyid. Their descendants formed a settlement and now live here (Archive of MAE OmSU F. 1. d. 111-1. L. 42). If the first version of the legend described the times of Kuchum, then the second one is quite difficult to link to any chronological segment. It contains the local unofficial name of the village - Khoja-aul, which is often used by its residents. It should be noted that unofficial names of villages are found in documents of the Russian administration from the beginning of the XVIII century. (for example, in the Watch Book of Tarsky Uyezd in 1701) and before the beginning of the XX century. (for example, in the work of S. K. Patkanov [1911], created on the basis of the materials of the census of 1897, in many places the second names of settlements are given). In this version, it is emphasized that it was Khoja who founded the village*. This variant is indirectly connected with the genealogy of the Imyaminovs: a Seyid named Khoja is probably Ak - Sayyid-khoja. The mention of D. Petrovo as the place where Seid first intended to settle allows us to link the foundation of Seitovo with the second half of the XVII century, when a cluster of Russian villages appeared in this place. This village is not mentioned in the Watch Book of Tarsky Uyezd in 1701, but it is marked on the maps of S. U. Remezov [The Atlas of Siberia..., 1958, p. 92]. The fact is that until 1897, officially approved localities were recorded in census documents; later, the method of conducting the census changed and the actual population was taken into account, so all settlements are indicated in the materials of the 1897 census.

Option three: Earlier in place of D. Seitovo was a caravan route. It was here that the caravan drivers stopped to rest. I don't know what they traded or how many people the caravan included. Together with them, Muslim preachers also passed along this path. Two of them died, and they were buried in what is now the cemetery, in the center. Since that time, this place has been considered sacred. One of the richest merchants, a native of Central Asia, from Tajikistan, settled near this sacred place, and his people formed a settlement here. When the rich merchant died, he left a son - Seitmamet, who was like a king in this settlement, and the village of Seitovo was named in his honor (Archive of MAE OmGU F. 1. d. 111-1. L. 44). In this version, the main information is about the caravan route, which is associated with the trade caravans of Bukhara. But then Muslim preachers appear in the plot. In reality, trade and missionary activity were combined. The Seitmamet (Sayyid-Muhammad) mentioned here is the son of Din - ' Ali, on whose line the Aitykin family descended. Aitykins are known not only as representatives of the trade elite, but also as landowners. A mid-nineteenth-century document, "A List of dachas owned by the Tobolsk Province of the Tarsky District of the Yasach Tatars and Bukharians of the Podgorodnaya and Bukharskaya volosts," indicates that the lands adjacent to the village of Samsonova are disputed by the peasants of the villages of Samsonova and Cheredova in the Butakovskaya vol. and a merchant Bukharian from the city of Tara, Abdulla Niyasov Aitykin, the heir of Niyas Aitykin (GU ISA. F. 183. Op. 3. D. 518). Samsonovo is the closest settlement to Seitovo (now Samsonovo is the center of the municipality to which Seitovo belongs), and there is no doubt that the siblings Sayyid-Muhammad and Ak-Sayyid once acquired land not far from each other, and may have originally owned it together. This document also states that "the Bukharian Abdul Aitykin, the heir of Niyas Aitykin, has no use for the land plot listed under the letter A, but claims that this entire dacha belongs to him according to the extract of 1701**. A merchant of Bukhara, Abdul Aitykin, a merchant of the 1st guild, has a residence in the city of Tara, where he is also registered according to the audit" (Ibid. l. 20-20 vol.). Here you need to

* According to the arabist V. N. Nastich, the term "x in aja" is included in the following chain: Sanskrit, - Prakrit, uvājjhāa - old Guigur. xvaja (in Buddhist texts) - Persian.-taj. x in aja-khoja-Tatarsk. khozya - rus. master. The meaning changed: monk-saint - "gifted with [higher] knowledge "through" knowledgeable-literate "(among Muslims, first of all, an expert in Arabic and the Koran, especially "respected - venerable" and up to" lord "and even"chief"). Khan Aja is a respected person who knows the Koran well, can read and write Arabic, and therefore holds various high positions with full rights [2005, p. 75, 78].

** This refers to an official document on the right of land ownership-an extract from the Watch Book of the Tarsky Uyezd in 1701, in which only the lands of the Bukharians were rewritten (RGADA. F. 214. Kn. 1199).

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It should be noted once again that one line (Sayyid-Muhammad) formed the basis of the commercial elite of Bukhara, and the other (Ak-Sayyid) - the landowning elite.

In connection with the story of two preachers, it should be noted: in the center of the cemetery d. Seitovo is a tombstone, the inscription on which, if it was, was erased. The fact that it is a tomb structure is indicated by signs of artificial stone processing; similar structures (but with inscriptions) are also found in neighboring villages inhabited by descendants of Bukharians (Sebelyakovo, Aitkulovo); there is a whole complex of mythological ideas associated with this stone. It seems that the tombstone in the form of a tapering figure symbolizing the spiritual world belongs to one of the descendants of Din - ' Ali-Khoja, most likely Ak-Sayyid, often mentioned by local residents. Despite the absence of such a phenomenon of religious practice among Tar Tatars as holy places (Astana), the entire cemetery is considered sacred here and is even called in a special way-khutsa ziyarat (cemetery of lords). Indeed, according to informants, in Seitovo, Sebelyakovo, Aitkulovo and, possibly, in Rechapovo, representatives of the same cohort of Siberian Sayyids and Khoja were buried.

Here are a number of historical documents and testimonies that contain information about d. Seitovo. One of the earliest sources is the Watch Book of the Tarsky Uyezd of 1701 (RGADA. F. 214. Kn. 1182. L. 425), which lists the entire Russian and Turkic population (with the exception of the Bukharians, for whom a separate patrol was conducted - an inspection of the land). The document says: "The village of Seitova (aka Bulunbayeva Aptalova) is located above the Irtysh River. There live in that village service-bound and shabby Tatars" (Ibid., l. 384 vol.). In the XVII-first half of the XIX century. the system of settlement of Tatars was not yet established, migrations took place, there were summer and winter roads, villages were divided and connected, so the watch book should be used for comparison with the modern system of settlement of Tatars with great caution. At the end of the XVIII century, the revision materials separately recorded the population of the village of Aptalova. In the watch book, in the place of the description of the common allotments of the service and zahrebet Tatars, d. Seitova one of the borders indicates the lands of Yasach Tatars Yurt Izembaev. The latter are not registered in the watch book, but in a document of the 1830s. "Statement on the Tarsky district on the amount of land owned by Bukharians".: "The Seitovsky yurt is a common possession of Bukharians. According to this extract of the scribe of the Moscow nobleman Ivan Kachalov in 1701, and in it written the stone fortress of 204 (1696 - Auth.), given by Prince Ashimdar Kladnin and Azbek Kokshenyakov, who now own Bukharians to the ancestor Akseit Akseitov inIzinbayeva, which is now Seitova (emphasis added). - Author) villages "(GU ISA. F. 183. Op. 1. D. 3. l. 3 vol. - 4).

As follows from this document, initially there were two villages - Izembaeva (yasachny Tatars lived in it) and Seitovo (sluzhilye and zahrebetny Tatars), which later formed one settlement. The former owners of the land acquired by the Bukharians are also indicated here. It is interesting that in the Watch Book of Tarsky uyezd in 1701 in d. Prince Itebok Kokshenyakov was "rewritten", which may be associated with the one named in Vedomosti... Azbek Kokshenyakov (Russian scribes often distorted Turkic names). Information about the acquisition of land by the Bukharian Akseit Akseitov is available in another source - the Tarsk Watch Book of 1701 (RGADA. F. 214. Kn. 1199. L. 69)*.

D. Description Seitovo is also found in the travel descriptions of G. F. Miller, compiled in 1734 during a trip to the Irtysh: "Khoja-aul, in Russian Said yurts, on the eastern (right. - Auth.) on the shore, 5 versts from [aul] Sibelyak. It is inhabited by servicemen, yasachs and Bukharans... Izembai-aul, on the eastern bank, half a verst from the village of Khoja. It is inhabited by yasachnymi people... Aptal is a village on the eastern bank, 3 versts from the village of Khoja. It is inhabited by yasachs, servants and Bukharians" [Siberia of the XVIII century..., 1996, p. 90-91]. In the materials of the 5th - 10th revisions (1795-1858), the population of Seitovo was assigned to the Ayaly, Bukhara, and Podgorodnaya volosts. In the materials of the census of 1897, Seitovsky yurts are listed in the Bukhara and Ayaly volosts under the name Kurmanovsky. Currently, Seitovo and Kurmanovo are located on opposite banks of the Irtysh River opposite each other.

Analysis of various sources suggests that Seitovo was founded by Bukharians who acquired the lands of local Tatars in the second half of the 17th century. Throughout the existence of the village, a heterogeneous ethnic and class composition of the inhabitants is recorded.

History of the Imyaminov family

The given historical traditions use such social terms as seit (sayyid) and khoja, and it is with them that the names of the settlement (official and unofficial) are associated. What does the modern Imyaminov family have to do with the founders of the village?

The first acquaintance with the Imyaminovs took place during the collection of genealogies of the inhabitants of d. Seitovo (expedition of 1998). According to household books, in 1997, 86 families lived in Seitovo, 8 of them had fa-

* This source, named by N. N. Oshoblin [1895, p. 66], contains descriptions of only Bukhara settlements and lands. Among the settlements of Bukharians, the village "Seitova Aptalova ta zh" is also rewritten (Ibid., l. 55 vol. - 67).

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1. Genealogy of the Imyaminovs (Seitovsky list). AV IVR RAS. F. 131. Op. 1. N 8. Papka2. L. 18.

milia Imyaminova. The ethnic and ethno-genetic identity reflected in the genealogies of representatives of this surname is associated with the local Turkic-speaking population-Siberian Tatars. In the late 1990s, annual works were carried out in the Tobolsk archive with the materials of the 4th-10th population audits and the primary materials of the First General Population Census of 1897, on the basis of which the genealogical schemes of the Turkic-speaking population of the northern regions of the Omsk region were reconstructed. When comparing the genealogical schemes reconstructed from archival materials of the Bukharans of the Seitovsky yurts with the modern genealogies of the inhabitants of d. It turned out that the Imyaminovs ' ancestors were Bukharians. In the materials of the revision of 1795, the Bukharian Kembyatov Selemyan was indicated. In later documents, he is listed as Velyamin, Veniamin, and in the materials of the census of 1897, all descendants are recorded under the surname Imyaminovs [Korusenko, 2006, pp. 170-171].

In 2008, in the Archive of Orientalists of the Institute of Oriental Manuscripts of the Russian Academy of Sciences, A. K. Bustanov discovered the Seit list with an indication of its owner, including "Shajara Risalasi" and an expanded genealogy (Figure 1). According to the document, the founder of the family was Din - ' Ali-khoja, and the genealogy itself is connected with one of his three sons - Ak-Sayyid. The owner of the original, from which this copy was taken, was the designated Mullah Muhammad-khoja b. Nowruz-khoja Ibn-Jabinov (born in 1837), who was recorded in the primary census sheets of the census of 1897 as Imyaminov Mughamet Nauru sov. The source confirms that he was not only a registered mullah, but also a farmer-owner. Comparison of the reconstructed genealogical scheme with the Seitov list allows us to conclude that the latter represents the Imyaminov family tree, brought to the beginning of the XX century (Fig. 2). The validity of this conclusion is confirmed by materials from another source - the Tarskaya Sentinel Book of 1701. Among the residents of d. Atykhozhi Akseitov (literal reading), who is undoubtedly the son of Ak-Sayyid-Ata-khoja (Figs. 2, 5), whose place of birth is indicated as Tomsk, and the time of arrival in the Seitovsky yurts is 1683. The watch book records his son Seit, aged six (see Khan-Sayyid-khoja-Fig. 2, 7), and his brother Alawadi, aged 23 (see Allauddin-khoja-Fig. 2, 6) . From the description of Ata-khoja's land holdings given in the same source (it also includes the text of the petition) it follows that the land belonged to his grandfather and father, the latter bought it from the Yasach Tatars of the Ayaly region. The ownership of the land was legally confirmed on the basis of a document issued to Ata-khoja - an extract from the Tarsk Watch Book of 1701.

Land holdings were located on both banks of the Irtysh River and in the XVIII-XIX centuries were assigned to the descendants of Ata-khoja. To prove the origin of the land owners from Ak-Sayyid and his son Ata-khoja, a pedigree was necessary, since the family system was not yet established, and the father's name was recorded as a surname in office documents. In fact, this family can be considered as the landowning elite of the Tarsk Bukharians. Documents of the mid-19th century serve as confirmation, in particular, " The List of dachas owned by the Tobolsk province of the Tarsky district of Yasach Tatars and Bukharians of the parishes of Podgorodnaya and Bukharskaya, yurts: Sebelyakovs, Seitovs... "(GU ISA. f. 183. Op. 3. D. 518), compiled in 1852. Dachas refer to the land on which the settlement is located, and the land that was both in common and in individual ownership. The document contains information about ancestral land holdings that are inherited. Dacha No. 9 belonged to the Bukharian yurts of the Seitovs-Venyamin Naurusov (see Ibn Yabin-khoja - figs. 2, 16) and Ataguchi Venyaminov (see Fig. Ata-khoja - Fig. 2, 19) with relatives. As follows from the document, " this dacha according to the statement of 1701 on September 11 is in the possession of the yurts of Seitovs Venyamin Naurusov and Ataguchi Venyaminov with relatives, a total of 8 and 13 souls per person. They have a residence in Seitov yurts at their dacha, where they are registered under the audit. Other Yasach Tatars

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2. Genealogical scheme of the Imyaminovs.

and the Bukharans who are registered in those yurts under the audit have a residence in this dacha and use animal release allegedly without the consent of the real owners, as the Bukharian Atagucha Venyaminov explained in his review why he submitted a request to the Tobolsk state Chamber in 1852, complaining about the constraint of the yasach Tatars living arbitrarily in his dacha and Bukharans who are asked to be tagged. Indeed, those Bukharians and Yasach Tatars, with the exception of the 13 souls of the real owners, who live and are registered under audit in the yurts of the Seitovs at this dacha and use the release for livestock, but have special ownership of other land, in the dachas belonging to them according to fortresses and without documentation. But to remove them from this dacha is absolutely impossible, because these yurts have existed for a long time" (Ibid. l. 7 vol. - 8 vol.). In addition to these lands, in the possession of the Imyaminov family there was a "latrine dacha", a total of 1203 dessiatines. Thus, large land ownership became the hallmark of the clan.

The high spiritual status of the descendants of Din-'Ali-Khoja was not lost either. On the contrary, when the khan's house and the former elite lost their real power, the role of the clergy, supported by financial resources, increased significantly. Judging by the manuscripts on the Islamization of Siberia, the descendants of Din - 'Ali-Khoja were given the title of "Tarsk akhuns" - the head of the regional community. In the revision of 1795, the head of the court was recorded as a Bukharian of the Seit yurts Suleiman-khoja with his son Naurus (GUTO GAT. F. 154. Op. 8. D. 138.

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L. 141) (Fig. 2, 11, 14), and in 1811 - already his grandson Naurusov Ibn Yabin (Ibid. d. 306. l. 11 ob.) (Fig. 2, 16), whose name became the basis of the Imyaminov family name. It is possible that Ibn Yabin continued the dynasty of clerics, since his eldest son Nauruz (Figs. 2, 18) was listed in the metric book as the imam of the Sebelyakovo and Seitovo mosque from 1834 (GU ISA. F. 383. Op. 2. D. 4. L. 6 ob), as well as his eldest grandson Muhammad-2, 26), and the great-grandson of Sharaf al-Din-Khoja (Fig. It was in the hands of this Muhammad b. Nowruz that the list of the "Treatise on Genealogy" was kept.

Conclusion

The question of the degree of reliability of the genealogical writings of the Siberian Bukharians cannot be solved unambiguously. It would seem that the source does not cause criticism as a "cast of objective reality": the names of characters who lived in the XVII-XX centuries are also found in other documents. However, the connection with the family of the Prophet and semi-legendary holy shaykhs (for example, Sayyid-Ata) should be interpreted within the framework of the social status and material status that the owners and customers of written genealogies had. The connection with the legendary figure of the Central Asian "hagiographies" mirrored the degree of influence and even the range of activities of a noble family, and also served the purpose of legitimizing its special position. Comparison of Russian and Arabic written sources allows us to build genealogical schemes that reflect migrations to other localities, relationships with other clans, and, of course, the depth of people's historical memory.

The descendants of the Imyaminovs continue to live, unaware of their brilliant past. Their genealogy is preserved in the above-mentioned list of the "Treatise" and the copy taken from it by 'Abd ar-Rashid Ibragimov, which survived solely thanks to the titanic work of Riz ad-Din b. Fakhr ad-Din to preserve the written heritage of the Tatar people.

List of literature

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Valeev F. T. Rodoslovnye zapiski (shezhere) sibirskikh tatar kak istoriko-etnograficheskiy istochnik [Pedigree records of Siberian Tatars as a historical and ethnographic source]. Omsk: Omsk State University, 1991, pp. 98-104.

Zhandarbek Z. Z. Yasaviya i etnicheskaya istoriya naseleniya Dasht-i Kipchak (po materialam kazakhskikh shedzhere) [Yasaviya i etnicheskaya istoriya naseleniya Dasht - i Kipchak (po materialam kazakhskikh shedzhere)]. Ascetics of Islam: The Cult of Saints and Sufism in Central Asia and the Caucasus, Moscow: Vostochny lit., 2003, pp. 326-335.

Ziyaev H. Z. Ekonomicheskie svyazi Srednoi Azii s Sibir'yu v XVI veka [Economic Relations of Central Asia with Siberia in the XVI century]. Tashkent: Fan Publ., 1983, 167 p.

The Golden Horde in Sources: A collection of materials related to the history of the Golden Horde, translated by V. G. Tizenhausen / comp., input. R. P. Khrapachevsky's article of Commendation, Moscow: Nauka Publ., 2003, vol. 1: Arab and Persian Works. - 448 p.

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Korusenko S. N. Ethnosocial history and interethnic relations of the Turkic population of the Tarsky Irtysh region in the XVIII-XX centuries. - Omsk: OOO "Publishing House "Nauka", 2006. -218 p.

Miller G. F. Istoriya Sibiri [History of Siberia], Moscow: Vostochnaya Literatura Publishing House of the Russian Academy of Sciences, 1999, vol. 1, 630 p.

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Ogloblin N. N. Review of columns and books of the Siberian Order (1592-1768), Moscow: University Press, 1895. 1: Documents of the voivodeship administration. - 429 p.

Khanate, description of Bukhara compiled by N. Khanykov. - SPb.: [Tip. Imp. Akad. nauk], 1843, 253 p.

Patkanov S. K. Statistical data showing the tribal composition of the population of Siberia, the language and genera of foreigners (based on the data of the special development of materials of the census of 1897). - St. Petersburg: [B. I.], 1911. - Vol. 2: Tobolsk, Tomsk and Yenisei provinces. - 432 p.

Radlov V. V. Samples of folk literature of the Turkic tribes living in Southern Siberia and the Dzungarian steppe. - SPb.: [Tip. Imp. Akad. nauk], 1872. - Part IV Adverbs of the Barabinsk, Tarsk, Tobolsk and Tyumen Tatars. - 411 p.

Riza ad-Din b. Fakhr ad-Din. Asar. 10 juz, 2 gild. Orenburg: M. F. Karimov Publishing House, 1909, 95 p. (in Russian)

Sibir ' XVIII veka v putevykh opisaniyakh G. F. Miller [Siberia of the XVIII century in the travel descriptions of G. F. Miller]. Novosibirsk: Siberian Chronograph Publ., 1996, issue 6, 310 p.

Sultanov T. I. Genghis Khan and the Genghisids. Fate and power. Moscow: AST PUBL., 2006, 445 p.

Trepavlov V. V. Istoriya Nogayskoy Hordy [History of the Nogai Horde]. Moscow: Vostochny lit., 2001, 751 p.

Usmanov M. A. Tatar historical sources of the XVII-XVIII centuries. - Kazan: Publishing House of Kazan, State University, 1972. - 224 p.

Shaikhiev R. A. Usmanov M. A., Samples of Tatar folk-local lore works on the history of Western and Southern Siberia. Sibirskaya arkheografiya i istochnikovedenie [Siberian Archeography and Source Studies]. Novosibirsk: Nauka Publ., 1979, pp. 85-103.

Хаким-Ата китабы. - [B. M.], 1840. - 23 p.

Siberia The Atlas of by Semyon U. Remezov. Facsimile edition with an introduction by Peo Bagrow. - S. - Gravenhage: Mouton & Co, 1958. - 250 p.

The Shadjrat ul Atrak or genealogical tree of the Turks and Tatars / transl. C. Miles. - L.: W.H. Allen and Co., 1838. - 383 p.

The article was submitted to the Editorial Board on 21.12.09.

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