UDC 39

Institute of Mongolian, Buddhist and Tibetan Studies, BNC SB RAS 6 Sakhyanova St., Ulan-Ude, 670047, Russia

E-mail: l_imehel@mail.ru

The article suggests that Transbaikalia was part of the habitat of medieval Dagurs (Daurians) until about the middle of the 17th century. The thesis about the Baikal ancestral homeland of the "old" Barguts is defended, the reasons and time of their exodus from the original territory of residence are revealed. The author raises the question of the role of the Daursand Barguts in the formation of the indigenous population of the Baikal region, and reveals their traces in the local toponymy.

Keywords: ethnic history, migration, Russian service people, Dagurs( Daurs), Barguts, Transbaikalia, Barguzin valley.

Introduction

Comparative historical and ethnographic studies of individual ethnic communities or groups open up wide opportunities for a more in-depth study of various aspects of material and spiritual culture, as well as ethnic history. The objects of this study are the small ethnic groups of China Dagurs (Dauras) and Barguts. This choice is due to two important reasons. First, these ethnic communities have been living in adjacent territories for quite a long time, sometimes interspersed. Secondly, there is a common Baikal stage in their ethnic history. The latter circumstance is particularly interesting and is chosen as the main topic of our research.

In fact, the problem of Daguirin ethnogenesis has been studied specifically in Russian Oriental studies only in recent years. For example, today the Buryat researcher B. D. Tsybenov is purposefully developing this topic [2006a, b; 2007a, b]. Most of the works of Russian authors are devoted to the characterization of lexical and grammatical features of the Dagur language (Poppe, 1930; Todaeva, 1986; Badagarov, 2000; Badmaeva, 2004; Rassadin, 2004). A description of some of the customs and rituals of the Dagurs is given by the Mongolian ethnographer Ts. Handsuren [1974].

We leave out of the scope of this work all complex issues related to the origin of Dagurs. We will confine ourselves to pointing out that by now most scientists adhere to the version of the predominant participation of the Khitan ethnic component in their formation. The main arguments put forward in favor of this theory can be summarized as follows. The connection of the Dagur ethnonym with the name of one of the leading tribal divisions of the Khitan - Dahe seems very likely. An analysis of the available materials allows us to speak about the linguistic affinity of Dagurs and Khitans. Additional and very interesting facts are given in favor of this version by Chinese geneticists (see: [Tsybenov, 2006b]).

Questions of the origin of Barguts are discussed in the works of Zh. Tomortserena [1971], V. I. Rassadina [1989], D. D. Nimaeva [1993].

The main sources for our research are published archival and literary materials, as well as folklore and ethnographic materials.

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information collected during our expedition trips to the Hulun-Buir Aimag of the Inner Mongolia Autonomous Region of the People's Republic of China in the 1990s.

Dauras in Transbaikalia

Within the framework of this article, the question of the possibility of the existence of the Pribaikalian (Trans-Baikal) stage in their ethnic history, which has so far remained out of the field of view of ethnographers, is only emphasized in relation to the Dagurs. Of course, the staged nature of the problem implies the need for its further development.

Daurs (Dagurs) live compactly in the People's Republic of China on the territory of the Hulunbuir Aimag of the Inner Mongolia Autonomous Region and the prov. Heilongjiang, as well as the Xinjiang Uyghur Autonomous Region (approx.4 thousand people). Their total number is approximately 120 thousand people.

The assumption about the presence of Dagurs in Transbaikalia is based on the following facts. First of all, one legend recorded by B. I. Pankratov [1999] is of interest. It tells that the Dagurs were once part of a tribal union headed by a certain Saajigaldi Khan. This khan was defeated in a war with his neighbors and was forced to withdraw to the west. When he left, he took most of his subjects with him, and on the abandoned nomads he left only the weakest and those who were afraid of the long journey, instructing them to guard the graves of their ancestors. The legend says nothing about what fate befell Saajigaldi Khan and his subjects. To solve the question of the place of the past settlement of the Dagurs, the lines of an old song may be of interest:

Origin of budha hoshun
It has its origins in Lake Baikal.
Coming down from their homes,
They settled in the Baigar steppe.

(Translated from: [Ibid., pp. 133-134])

It turns out that some of the Dagurs, due to the unfavorable ethnopolitical situation, probably as a result of the collapse of the Liao Empire, were forced to migrate to more western areas and for quite a long time lived in the territory of modern Transbaikalia. This begs the question: why in Transbaikalia?

According to the Concise Geographical Encyclopedia, Transbaikalia and part of the Amur region were called Dauria until the 17th century [1960, p. 524]. However, this publication does not say when this territory received such a name. It also states that after the XVII century. it has been preserved mainly in the Trans-Baikal territory. At the same time, the Baikal Dauria, from Lake Baikal to the Yablonovo Ridge, and the Selenga Dauria, the southern part of the Baikal Dauria east of the Selenga River, are distinguished. A similar definition is given in the Great Soviet Encyclopedia [1972, p. 562].

There are several works, mostly of a popular scientific nature, under the same name "Selenga Dauria". However, none of the authors seems to have set out to understand the origin of the name. As V. V. Ptitsyn wrote, " since ancient times, this country was called Dauria, after its indigenous inhabitants, the Buryats, who are still called Dauras from their neighbors, the Tungus and Orochon. From the Russians, it received the official name Zabaikalie or Zabaikalskaya oblast... The whole of Dauria, stretching for a thousand versts from Baikal to Vitim, to Argun and the Chinese border... It is divided along the middle, parallel to Lake Baikal, by the huge, impassable, almost unexplored Yablonovy Ridge separating the Baikal Dauria from the Nerchinsk Dauria" [1896, p. 1]. Ptitsyn divided the Baikal Dauria into the north-eastern, Vitim, and south-western, Selenga, which includes the Selenga Valley with its tributaries-the Uda, Khilok, Chikoi, Djida, and Temnik rivers [Ibid., pp. 1-4]. I. A. Rukavishnikov defined the boundaries of the region under consideration in almost the same way. Based on its previous administrative divisions, it includes the Orongoi, Selenga, Armak, Zakamensk, and Chikoy volosts; Yangazhinsky, Selenginsky, Borgoysky, Gigetuysky, Arakiretsky, Murochinsky, Kudarinsky, Sheragolsky, Tsagan-Usunsky, and Urluksky villages (Rukavishnikov, 1923, p. 3). V. A. Obruchev limited himself mainly to geomorphological characteristics edges: "In the Selenga Dauria, the space occupied by mountains and hills, and generally elevations, is several times larger than the space occupied by lowlands, which are confined exclusively to relatively narrow valleys. Mountain ranges in Western Transbaikalia rise in most cases to 1,500 meters or more above sea level, and the valleys of large rivers, where the main tracts of agricultural land and most settlements are located, are located at an altitude of 500-700 m" [1929, p. 5].

Of course, this geographical name could not arise out of nothing, it is certainly associated with the ethnonym Daura. So, according to the replies of the Lena voivodes Peter Golovin and Matvey Glebov for September 1641, " lives... up the Vitim River is a Daurian prince named Botoga with his comrades... and de he lives, Botoga, on the Vitima River at the mouth of the Karga River, in one place uluses, and yurts de, my lord, at that prince Bo-

* Baigar-tala is the name of the steppe that stretches between the Nonni and Gann Rivers in China.

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the togas are chopped, and the prince has all sorts of cattle, sire, and a lot of sable, and he has silver, and then, sire, he buys Botog silver and stones on the Shilka River from Prince Lovko, from Botog de, sire, up the Vitim River and to Yaravna Lake on both sides on the sides of the Vitim of the Daurian River, many people are mounted, but they have a bow fight, but they have their own language, sire, and they do not converge with the Yakut and Tungusic languages "[Sbornik dokumentov..., 1960, p. 38]. As far as we know, there is no more information about the Dauras in Transbaikalia in Russian documents of that time. The following reports about the Dauras are contained in the reports of the Cossack atamans Maxim Perfiliev, Vasily Poyarkov, and Yerofey Khabarov during their campaign in the Amur basin in 1643:"... and Umlekan fell into Zia on the right side, and there are no people on it, and on the mouth of the Umlekan River there are ploughed dauras ... " [Additions..., 1848, p. 164]. Thus, around the middle of the 17th century, after the first contacts and clashes with the Russian Cossacks, the Dauras moved towards their former habitats in the Amur region. It should be noted that the sources do not reflect the occurrence of any particularly conflict situations between the Daurians and Russian Cossacks within the Trans-Baikal Territory.

Barguts

Ethnic groups called Barguts currently live compactly within the modern Hulunbuir Aimag of the Inner Mongolia Autonomous Region of the People's Republic of China. They are divided into Huushan barga and shene barga, i.e. "old" and " new " Barguts. The number of the former can be determined within 10 thousand people. They form one independent Hong Kong, the center of which is the city of Bayan Khure. "New" barguts consist of two khoshuns: Shene Bargyn Zuun khushuu - " Eastern hongun of New Barga "(center-Amgalan-Bulag) and Shene Bargyn Baruun khushuu - "Western hongun of New Barga" (center-Altan-Emel). Their number reaches about 20-25 thousand people.*

The natural and geographical conditions of the region are generally the same as in the territory of ethnographic Buryatia**. Here you can find steppes like Aginsky, and forest-steppe, and mountain taiga. Accordingly, the animal and plant world is similar to the fauna and flora of the Baikal region.

The economy of the Barguts, like that of most Mongol peoples, is based on a traditional occupation-cattle breeding. Each family or group of relatives runs their own household independently. In the largest of them, the number of livestock reaches several hundred, or even thousands of heads. Mechanization of labor is quite widespread, because China produces enough agricultural machinery adapted to the needs of small farms.

An important and not fully resolved question is the origin and probable ancestral home of the Barguts. With regard to the "new" Barguts, the situation looks more definite. An analysis of their language and tribal composition leaves no doubt that they are of the same origin as the Buryats-Khorins and separated from the latter relatively recently. According to available data, in 1735 a new group of Mongol-Buryats arrived in Khulun-Buir from Khalkha, and they were called shenebarga in contrast to the old-timers (Kormazov, 1928, p.45; Menshikov, 1917, p. 36). These Buryats could only be Khorintsy. As you know, after the final closure of the Russian-Mongolian border under the terms of the Treaty of Kyakhta in 1727, some of them, unable to reunite with their relatives in Russia, remained on the Mongolian side. This historical event is reflected in the written monuments of the Buryats of the XIX century. [Chronicles of the Khorinsky Buryats, 1935, p. 19; Chronicles of the Selenginsky Buryats..., 1936, p. 4-5]. The fact that the new arrivals were named exactly Shenebarga can be considered as additional evidence in favor of the former ethno-cultural community between the Khori-Buryats and Barguts.

Consequently, we will be interested in the historical fate of the "old" Barghuts. It is quite understandable that their language has a sufficient number of Sinisms and Manchurisms. In general, the speech of the Old Barghuts shows a rather strong influence of the Shilingol dialect, which was adopted as the basis of the literary language of the Mongols of Inner Mongolia. However, from the ethno-genetic point of view, it is more important for us that the Starobargut language has a number of features that bring it closer to the dialects of the Olkhon-Kudara and Barguzin Buryats. This is, for example, the use of the back-lingual spirant [x] instead of the pharyngeal [h]: (uhuu/uhan "water", saha/sahan "snow", har/hapa "month", etc.), as well as the characteristic affix-uun// - UUn (dzaguu / zagahan "fish", daeuuBased on the analysis of linguistic materials, V. I. Rassadin made the following conclusion: "In ancient times, long before Genghis Khan, a part of the Mongol tribes rushed to the west. A part of the Bargu-Buryat clans also left with these tribes.

* The Barghut statistics presented here were obtained from the Committee on National Minorities of the Aimag Executive Committee (Hailar) and from our interviews with informants; they reflect the situation in the early 1990s.

** Ethnographic Buryatia refers to the territory of traditional settlement of Buryats, i.e. Irkutsk, Chita regions and the Republic of Buryatia.

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they went north and settled in the Baikal region. In the 12th century, they were joined by the Buryat nomadic tribes. The remaining Bargu-Buryat tribes in their homeland became the basis of the old Barguts" [1989, pp. 175-176]. As can be seen from the above, the researcher defends the hypothesis of the autochthonous nature of the Starobarguts in the territory currently occupied by them. However, the totality of the available facts gives us the opportunity for a different interpretation of the problem under consideration.

From written sources of the Middle Ages, it is known for certain that representatives of a fairly large ethnic community, known as the Barguts, lived within the modern Baikal region. According to Rashid al-Din, for example, "they are called Barguts because of the location of their camps and dwellings... on the very edge of the areas and lands that were inhabited by the Mongols and which are called Bargujin-Tokum" [1952, p. 121-122]. As follows from the same context, the Barguts also included such tribes as Khori, Tulas, and Tumat. Based on the above, we can conclude that this ethnonym was originally a generalized name for a whole group of different tribes that lived in relatively remote and inaccessible mountain taiga areas, which does not contradict the semantics of the name. This is a topoethnonym that apparently originated among the steppe pastoralists.

It should be noted that the thesis about the possibility of matching the name bargut ("rude, ignorant")also met with no objections among researchers with the Turkic bayyrku ("ancient, patriarchal") [Tsydendambayev, 1972, p. 279; Yudakhin, 1985, p. 99]. The name of the Bayyrku tribe is repeatedly mentioned in ancient Turkic runic writings and chronicles of the Tang dynasty as Bayegu. According to the Chinese chroniclers ' news, the customs of Baiegu "mostly resembled those of Tiyeles, but there was a slight difference in conversation... they were passionately fond of animal trapping" (Bichurin, 1950, pp. 343-344). As for cattle breeding, there is only an indication of the breeding of horses by them. It can also be assumed that they have a relatively developed agricultural culture [Ibid.; Malyavkin, 1989, p. 142]. Thus, the economic and cultural appearance of Bayyrku is quite comparable to that of the Barguts of the subsequent time.

B. R. Zoriktuev, for example, believes that they settled throughout Western Transbaikalia, and suggests that the archaeological culture of the post-Hunnic period in this territory should be "conventionally called the Bayyrku or Bargut culture" (1993, p.123). A similar position is shared by P. B. Konovalov, who is inclined to associate numerous burial grounds in Southern Buryatia dating back to the 8th-14th centuries and referred to as the" Early Mongolian burial complex " with the Bargut community (Bayyrka, bayega) [1993, pp. 9-10]. According to the calculations of Yu. S. Khudyakov, " in the west, the Bayegu lands extended to Lake Baikal. Khubsugul and the upper reaches of the Selenga River, and to the east - to Khentei and the upper reaches of the Shilka and Arguni Rivers, covering the northern regions of modern Mongolia " [1989, p. 29].

In addressing this issue, we proceed from the fact that the borders of Bayegu's possessions have not remained unchanged throughout their entire political history. In the sources of the studied period, the Bayegu are repeatedly mentioned among the tribes that took an active part in events that had important consequences for the military and political situation in Central Asia and neighboring regions [Malyavkin, 1980, p. 114, 117, 119, 120, 124]. Some sources speak of the "nine bayyrku" (yeson bayyrku) [Shinehuu, 1980, p. 34], which can be considered as evidence of their increased power and influence by this time. Obviously, it was during the existence of the Bayyrku coalition that they killed the well-known Turkic leader Mojo (Kapagan-kagan). The title "great erkin", used in relation to the head of bayyrku in the monument in honor of Kultegin (Maloe, 1951, p.41), can also be considered as a confirmation of this. Nevertheless, we consider it necessary to emphasize that the original territory of Bayegu / Bayyrku was located mainly within the modern Barguzin Valley, extending, perhaps, south to the Utsa basin, and west to the lower Selenga River.

However, the sources of the beginning of the XVII century in the Baikal region do not record any significant groups of the population called Barguts. But among the Barguzin Evenks there are legends and legends about the Barguts who lived in Transbaikalia in the past (Khor-chin, solon, Mongol-Barguts). There is also a memory of the so-called Bargut ditches and ancient objects associated with the Barguts.

The question of the reasons and time of withdrawal of the Barghut-Horchins from the previously occupied lands is important. According to some versions of the legend, a birch tree began to grow in the valley, which the Barguts took as an omen of the arrival of white people and decided to commit suicide; according to others, they simply left when they saw the appearance of growths on the birches. Since such stories are very common, it is difficult to draw any concrete conclusions based on them. According to some researchers, the Barguts left long before the arrival of the Russians, most likely as a result of clashes with the Evenks on the basis of land use [Shubin, 1973, pp. 9-10]. Others believed that the Horchins began to leave their homes immediately before the appearance of the Russians, having heard about their usury [Vostrikov and Poppe, 1935, p. 10]. The second point of view seems more realistic. Tunguska tribes, if their total number is-

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The population of the entire Barguzin Valley in the 17th century was approximately 880-1000 people. [Shubin, 1973, p. 11], they could hardly pose such a strong threat to their neighbors, especially given the differences in their economic and cultural type, which exclude any serious disputes over land. Of course, there were skirmishes, but the Tungus, according to their memoirs, " traded with the bargu. It was good until a lot of lucha came" (Neupokoev, 1926, p. 30). The probability that the Barguts left immediately before the arrival of the Russians or even had some short-term contacts with the latter is indicated by the spread of legends about the Barguts-aborigines among the Russian population of Transbaikalia [Tikhonova, 2006, pp. 115-129].

In favor of the Baikal past of the Barguts, some other data can be cited. Thus, in the shamanic invocations of the Old Arguts, there are appeals to the masters and spirits of such places as Uykhan (i.e., Olkhon Island), Barkhan (a sacred mountain in the modern Barguzin Valley). It is also possible to note the existence of an interesting custom among them in the past to put the horse's saddle in front of them to the north, i.e. in the direction of their ancestral homeland.

It is also worth considering the fact that the Starobarguts are also called Chipchin-Barguts. The origin of this ethnonym is not entirely clear. An attempt was made to connect it with the name of one of the leaders of the Ekhirites - Chepchugai (Shebshuu-hei). The latter is known for the fact that, not wanting to submit to the Russians, he fought to the end and preferred to burn alive in a besieged yurt. This assumption seems not without foundation. The name of Prince Chepchugai, who obviously enjoyed quite a lot of influence, could have been retained by some groups of his relatives and descendants. This is evidenced, in particular, by the content of the Barguzin chronicle entitled "The History of the migration of Barguzin Buryats from the north of Lake Baikal under the leadership of Ondrey Shibsheev to Barguzin in 1740" (Rumyantsev, 1956, p.53). The name of the named leader is quite comparable to the name of the legendary prince. Apparently, it was not by chance that it was the direct descendants of Shibsheev who eventually founded the Barguzin Taish dynasty.

In all likelihood, the bloody battle involving the Chepchugai ulus that took place in 1641 and ended in a major defeat of the Verkholensk Buryats (Serebrennikov, 1915, pp. 15-17) led to the flight of significant groups of the local population. The inhabitants of the Barguzin region were probably also involved in these events. First, they found themselves in the path of the likely movement of migrants to the south, towards Mongolia. Secondly, and most importantly, the Barguzin and Verkholensky territories have long been a single ethno-cultural region.

According to available sources, the Starobarguts appeared in Barga around the middle of the 17th century, and directly from the borders of Khalkha, where, as is known,by that time there was also a very difficult political situation. And the region of Hulun-Buir, which was temporarily at the junction of the interests of Russia, Manchuria, and the Eastern Mongol Khans, was, as it were, in the position of neutral territory until the 20s of the XVIII century, representing a convenient refuge for various groups of nomads. By 1700, a part of the Barguts, having passed through Khingan, accepted the citizenship of the Manchu House. In the early 1830s, in order to secure the territories of Inner Mongolia for Manchuria, the Barguts were transferred back together with a group of Dagurs, Solons, and Orochons (Menshikov, 1917, p.36; Kormazov, 1928, p. 45).

Conclusions

So, it can be argued that the Dagurovs stayed in Transbaikalia until about the middle of the XVII century. It was one of the most important stages in their ethnic history. Unfortunately, neither the exact time of the appearance of Dagurs in this territory, nor any details regarding their residence there are yet known. Further research is needed in this direction. The available materials give grounds for concluding that it was natives of the Barguzin Valley who eventually formed the basis of the so-called old Barguts (Huuchin Barga), currently living in the territory of the Hulunbuir Aimag of the Inner Mongolia Autonomous Region of the PRC.

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The article was submitted to the Editorial Board on 13.04.09.

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