User:Dog Nogai

I am a historian of the Golden Horde and the Turkic peoples.

Nogai from the Mongolian language Nohoy means - dog.

Pen Test

Anthropological types of Kazan Tatars

The most significant in the field of anthropology of the Kazan Tatars are the studies of T. A. Trofimova, conducted in 1929-1932. In particular, in 1932, together with G. F. Debets, she conducted extensive research in Tatarstan. 160 Tatars were examined in Arsky district, 146 Tatars in Yelabuga district, 109 Tatars in Chistopol district. Anthropological studies have revealed the presence of four main anthropological types among the Kazan Tatars: Pontic, light Caucasoid, sublaponoid, Mongoloid.

We did not take the research "Tatars of the Arsky district of Tatarstan" since the Arsky Tatars are ancient Aryans (Udmurts) Votyatskaya (Kirov region) and Udmurtia.

Tatars of Yelabuga district of Tatarstan and Chistopol district of Tatarstan:

Light Caucasian - 16,7 %

Pontic - 44,4 %

Sublaponoid - 13,9 %

Mongoloid - 25,0 %

Pontic type — Kazan Tatars the consequences of the arrival of Crimean Tatars to the Kazan Khanate in several waves, the last arrival was Khan Safa Giray with his troops.

The light Caucasian type — Kazan Tatars were passed on from Russian slaves who were in the service of the Tatar khans.

The sublaponoid type (Volga-Kama) are representatives of the assimilated Finno—Ugric peoples of the Volga region as Kypchakized Mari (Cheremis), Komi-Zyryans (Permians) and Udmurts.

The Mongoloid type (South Siberian) was transmitted from the Siberian Tatars from Tyumen and part of the Bashkirs and Kazakhs, who also played a role in the Kazan Khanate.

Kazan and Orenburg Tatars

— Miller Karl Wilhelm. "Description of all the peoples living in the Russian state,.." Part Two. About the peoples of the Tatar tribe. S-P, 1776, Translated from German.

Since the time when the Kazan kingdom was defeated by Russian power and added to the Russian state, many Tatars scattered during this war, and the rest moved partly in droves to the then undefeated Tatar regions: that's why much more changes were made in the Kazan kingdom than in other conquered places…

Under this [Russian] rule, many Kazan Tatars, with the permission of it, moved from their former places to live in other countries that seemed more free to them: that's why the number of scattered villages and villages of these Tatars in the border provinces with Kazan, namely in Orenburg, Tobolsk, and partly also in Voronezh, multiplied, and in some others ... however, they are consistent with the Kazan Tatars in their everyday rites of faith: why I will not apply, speaking of these, and refer to these.

The Orenburg Kazan Tatars should by no means be confused with the hordes that migrated to this [Orenburg] province, such as the Kirghiz, and partly the Ufa Tatars. Direct Orenburg Tatars live in Orenburg, partly scattered along the fortresses of the Orenburg line along the Ural River, and partly in special settlements, in their own settlements and the town of Kargal on the Sakmara River, 18 versts from Orenburg… Ufa city and village Tatars are ancient ancient Kazan fugitives, and they are crowded. In the Orenburg Isesh province, a village consisting of some villages has been maintained for more than a hundred years, and is called the Ichkinsky Stream…

All Orenburg and Kazan Tatars outnumber the real Kazan Tatars, and there will be no less than Kazan Tatars living in the scattering. Kazan Tatars got their name from the main city of Kazan… In other respects, according to their own legends, they are not of a special tribe, but descended from the fighters who remained here [in Kazan] on the settlement of different generations and from foreigners attracted to Kazan, but especially Nogai Tatars, who all through their union into a single society formed a special people.

The basis of the Kazan Tatars

The ethnic basis of the Kazan Tatars was mainly composed of Kipchaks (Crimean Tatars and Nogais), also partly local Finno-Ugric peoples (Mari, Udmurts, Permians), Chuvashs, Bashkirs and representatives of the Slavic ethnos.

Khans of Kazan and Kazan Tatars

Ulu-Muhammad Khan, son of Ichkile Hasan-oglan (1438-1445), former khan of the Golden Horde.

Mahmud Khan, son of Ulu-Muhammad Khan (1445-1466).

Khalil Khan, son of Mahmud Khan (1466-1467).

Ibrahim Khan, son of Mahmud Khan (1467-1479).

Ilham Khan, son of Ibrahim Khan (1479-1484, 1485-1487).

Mohammed-Amin Khan, son of Ibrahim Khan (1484-1485, 1487-1496, 1502-1518).

Mamuk (Tyumen tatar) Khan (1496-1497).

Abdul-Latif Khan, son of Ibrahim Khan (1497-1502).

Shah-Ali Khan, son of Kasimov (mishari tatars ~ meschera) Sheikh-Auliyar Sultan (1519-1521, 1546, 1551-1552).

Sahib-Giray Khan, son of Crimean Khan Mengli-Giray (1521-1524).

Safa-Giray Khan, son of Crimean Khan Saadet-Giray (1524-1531, 1536-1546, 1546-1549).

Jan-Ali Khan, son of Sheikh-Auliyar Sultan (1532-1535).

Utyamysh-Giray Khan, son of Safa-Giray Khan (1549-1551).

Yadygar-Muhammad Khan, son of Astrakhan Khan (nogais) Kasim (1552).

Ali-Akram Khan (Nogai dynasty) (1553-1556).

No Bulgarian khans ruled the Kazan Khanate, it's all fake. The Kipchak Tatars who arrived on the Volga-Kamye in the era of the Golden Horde (Jochi Ulus) from different Kipchak suburbs and the Kazan Tatars constitute something other than late arrivals to the Middle Volga and assimilation of local peoples, translating them into Mohammedanism and preaching the scriptures in the Kipchak state language.

Herberstein Sigismund - (1486-1566):

"The Kazan Kingdom, the city of Kazan and the fortress of the same name lie near the Volga, on the left bank of the river, in the east and south, it adjoins the desert steppe, and in the southeast it borders with the Tatars of Sheyban and Kaysat. The king of this country can field 30,000 soldiers, mostly on foot, among whom the Cheremis and Chuvash are the most skillful shooters. The Chuvash are distinguished by their knowledge of shipping.

The Arab historian Al-Omari (Shihabuddin al-Umari) wrote that, having joined the Golden Horde, the Cumans moved to the position of subjects. The Tatar-Mongols who settled on the territory of the Polovtsian steppe gradually mixed with the Polovtsians. Al-Omari concludes that after several generations, the Tatars began to look like Polovtsy: "as if from the same (with them) kind," because they began to live on their lands.

Reduction of the number of Chuvash

The main reason for the decline in the number of Chuvash is assimilation.

In the Russian Empire living in the Kazan province in the census of 1819

Chuvash................ 272 000 h

Tatars.................. 136 500 h (together with the kryashens).

A) in 1826 in the Kazan province there was:

Chuvash total..............371 758 hours

Tatars.......................136,470 hours .

Chuvash for more than 235 288 hours .

B) In 1897, according to the census, it was in the Kazan province:

Chuvash......................513 044 ch .

Tatars........................744 267 hours .

There were more Tatars by 231,223 hours .

The rapid and excessive numerical growth of the Tatar population, which in 1876 was almost twice as small as the Chuvash, and in 1897 exceeded them by almost 2 times, is explained precisely by the absorption of the Chuvash population.

If we take the Kryashens, then it is possible that the Udmurts switched to the Kipchak language but did not have time to Islamize, as evidenced by the map and their national clothes and culture.

Arsk Tatars (Arsky District of Tatarstan) these are kypchakized Udmurts (they are Ary, Votyaks).

Mishari Tatars are a kypchakized Мeschera:

In the documents of the XIV—XV centuries, Mishars are called "meshcheryaks", and in the later XVI—XVII centuries — under the general name "Tatars".

" Those who have become rich have become more rich, those who have become Russian have become Russian, and those who have become rich have no signs of anything of their own. They live in villages in well-arranged houses on the Russian model; they dress exactly like Tatars…They also zealously practice the Mohammedan religion, strictly follow all the laws of Mahomet."— Mordvins, Mescheryaks and Teptyari, N.A. Alexandrova., Moscow, 1900.

In 1897: 622.5 thousand people

In 1926: about 200 thousand people

Fragment from the book "The Gene Pool of Europe" by Oleg Balanovsky

Panorama of peoples against the background of Europe. Non-Slavic peoples of Eastern Europe (series III).

Oleg Balanovsky "The Gene Pool of Europe".

MAPPING SIMILARITIES WITH THE GENE POOL OF KAZAN TATARS (Fig. 5.24)

According to the 2010 census, 2 million Tatars live in Tatarstan. But since these data include both Mishars, and Kryashens, and Teptyars, the number of Kazan Tatars of Tatarstan is probably comparable to the number of Bashkirs of Bashkortostan. However, the Kazan Tatars are characterized by a completely different genetic landscape than the Bashkirs – the area of populations genetically similar to the Kazan Tatars is extensive and all facing Northeastern Europe.

Although the area of populations most similar to the Kazan Tatars (dark green tones showing minimum genetic distances of 0<d<0.05) is small, the area of populations colored in yellow-green tones of small genetic distances (0.05<d<0.10) is extremely extensive (Fig. 5.24). This landscape almost completely echoes the landscape of Northeastern Europe (Figure 5.10), described in detail in the first series of maps (Section 5.1.). The entire northern and western part of the range of similar populations is almost the same (except for the Barents Sea coast) – it includes not only western Finns and Balts, but also the west of Fennoscandia (Fig. 5.10). In the south of this area, the Volga again serves as the border.

But there is a difference. Unlike the peoples of Northeastern Europe, the area of similar gene pools covers Tatarstan and part of the populations of Bashkortostan, indicating the presence of a common Northern European substrate among them. If it were necessary to give an expressive name to the most characteristic features of this map, then it could be called the landscape of the "left bank of the Volga" — since the Volga practically limits the range of gene pools that played the most important role in the formation of the gene pool of the Kazan Tatars. And it should be noted that the Y-chromosomal genetic landscape does not confirm either the Bulgarian or the Golden Horde versions of the ethnogenesis of the Kazan Tatars, but instead emphasizes the powerful Northern European genetic substrate in their gene pool.

MAPPING SIMILARITIES WITH THE CHUVASH GENE POOL (Fig. 5.26)

The next gene pool in our progress from east to west is the Chuvash, which in the data on a wide panel of Y—chromosome haplogroups is so far represented by the only population studied on the territory of Tatarstan. But despite its geographical proximity to the Mishars and Kazan Tatars, and their common belonging to the Turkic languages, and a large number (according to the 2010 census, there are about 1.5 million Chuvash people in Russia), the Chuvash are a genetic island – we do not find other populations genetically similar to them at all.

I immediately remember that the Chuvash language is the only survivor of the Bulgarian branch of the Turkic languages. It is also unique in that it branches off from the common branch of the Turkic languages earlier than anyone else and seems to be the first to penetrate into Europe, moving westward from the distant ancestral homeland of the Turks. This path was not only long, but also long – with inevitable contacts and borrowings along the way. Therefore, it is not surprising that a significant layer associated with the culture of ancient farmers of the Near East is assumed in the culture of the Chuvash. It's hard not to remember this when looking at the genetic landscape of the Chuvash. For the first time, unlike all the previously considered maps, we see that the southern territories – the Caucasus, Transcaucasia and Near Asia – are not painted in the maximum dark red tones of genetic distances as in all previous genetic landscapes, but in orange tones of moderately large genetic differences. And indeed, the peculiarity of the Chuvash gene pool is determined primarily by the sharply increased (compared to all neighbors) frequencies of haplogroups E and J, typical of the Near East.

In general, the genetic landscape of the Chuvash does not contradict (unlike the landscape of the Kazan Tatars) the "Bulgarian" version of their ethnogenesis. However, for decisive conclusions, it is necessary, of course, a detailed study of all three ethnographic groups of the Chuvash, each of which has been influenced by different neighboring ethnic groups. Having put this mosaic together, we may be able to discern the most ancient genetic layer in the gene pool of the Chuvash.

O.P. Balanovsky - The Gene Pool of Europe (О.П. Балановский - Генофон Европы)

KMK Moscow 2015 / ISBN 978-5-9907157-0-7 Russia

Facts from sources

In the book: "Alphabetical list of peoples living in the Russian Empire" of 1895." it is written: Kazan Tatars are the descendants of the Tatars of the Kazan kingdom of the Kipchak Horde (strangely speaking the Kipchak language)! And there are no Bulgarian Tatars there.

Kazan Tatars - the Kipchak Horde

Crimean Tatars - the Crimean Horde

Astrakhan Tatars - the Golden Horde

Siberian Tatars - the Siberian Kingdom

Again, even here we do not see that the Tatars are considered descended from the Bulgars.

Kipchaks - in the Old Russian chronicles – Polovcy, in European sources – Cumans, the Turkic-speaking people of the steppe. But the vast majority of Kipchaks became part of the Golden Horde.

By the 1030s, they occupied the steppe spaces from the Irtysh to the Volga. Since the 11th century, the vast expanse from the Danube to the western spurs of the Tien Shan was known as the Polovtsian Land (Desht-i-Kipchak).

In 1223, when the Mongol detachments of Jebe and Subetei invaded the North Caucasus from the south, the Kipchaks refused to ally with the Alans and allowed the Mongols to deal with them, but then they themselves were defeated. Russian Russian Khan Kotyan, who was wandering in the Black Sea steppes, turned to the Russian princes for help, but the Russian-Polovtsian army was defeated in the Battle of Kalka. In 1239, defeated in the Astrakhan steppes by the army of the Mongol Batu Khan (in the Russian chronicles - Batu), Kotyan, along with 40 thousand Kipchaks, fled to Hungary, which provoked a Mongol campaign against this country. Khan Kotyan was killed by the Hungarian nobility, some of the Polovtsians found refuge in the Balkans. But the vast majority of Kipchaks became part of the Golden Horde. They assimilated the Mongol newcomers and gave them their language. After the 14th century, the Kipchaks became part of the Tatars, Kazakhs, Bashkirs, Karachays, Kumyks and other peoples. One of the Kazakh tribes of the Middle Zhuz in the 16th and 19th centuries was called Kipchaks. Kipchak is translated from Turkic as a Nightingale, and was a generic totem. The Turks often had animal totems. From this it formed the basis of the Russian fairy tale "The Robber Nightingale". It was believed that in the steppe, the Kipchak tribe made the sounds of a nightingale (whistle) for communication (communication).

Nogai Horde.

Nogai Tatars are a Kipchak people, in the north-west their nomads reached the Kazan Khanate. Nogai was reputed to be an outstanding commander: he was the victor of the Hulaguid army of Iran, made campaigns against European states, the possessions of Byzantium, Serbia and Bulgaria recognized vassalage on him. Nogai was so influential that many of his contemporaries and a number of famous scientists considered him the legitimate ruler of the Golden Horde.

The ruler is a commander and a valiant warrior, as a preacher of Islam, united the Nogai people under his caring authority. During the reign of Edige, the process of Islamization is being completed in the Golden Horde.

A place was also set aside in Kazan for the Nogai embassy, called the "Mangyt place".

Nogais of Kuban (Karachay-Cherkessia) Crimean Tatar, Yurts Tatars (Astrakhan) and Alabugat Tatars settled on the lands of Volga Bulgaria.

Nogai Tatars are a Kipchak people, in the north-west their nomads reached the Kazan Khanate. The Nogai Horde was an ally of the Mongols and served Batu faithfully. From this union comes the expression of the Tatar-Mongol yoke.

Tatar language - belongs to the Volga-Kipchak subgroup of the Kipchak group of Turkic languages.

The closest relative of the modern Tatar language is the Bashkir language. In the 6-volume work of the team of authors of the Institute of Linguistics of the Russian Academy of Sciences, which has been created for several decades, the Tatar language is divided into three dialects (Western, Middle and Eastern), however, Barabinsky stands out as a separate language, which together with Tatar and Bashkir languages forms the northern (or Uralic) subgroup of the Kipchak group of Turkic languages. However, in the article published in the same work, an alternative classification of O.A. is given. Mudraka, in which the Barabinsky language does not stand out, and the beginning of the collapse of the common for the middle and eastern dialects of the Tatar language of the great dialect dates from the middle of the XVI century (the approximate time of the fall of the Kazan and Astrakhan khanates). One of the surviving sources describing the pre—Tatar language is — Codex Cumanicus, where - tatar tili ("Tatar language") is given as a self-designation. In the era of the Golden Horde, the Volga Turks became the language of its subjects — a language close to the Ottoman and Chagatai (Old Uzbek) literary languages. During the period of the Kazan and Astrakhan khanates, the Old Tatar language was formed, which is characterized by a large number of borrowings from Arabic and Persian.

Since the second half of the XIX century, the formation of the modern Tatar national language, which ended at the beginning of the XX century, begins on the basis of the Kazan dialect. In the reformation of the Tatar language, two stages can be distinguished — the second half of the XIX — the beginning of the XX century (before 1905) and 1905-1917. At the first stage, the main role in the creation of the national language belonged to Kayum Nasyri (1825-1902). After the revolution of 1905-1907, the situation in the field of reforming the Tatar language changed dramatically: there is a convergence of the literary language with the vernacular. In 1912, Fakhrel-Islam Ageev founded the children's magazine "Ak-yul", which marked the beginning of children's fiction in the Tatar language. In the 1920s, language construction began: the terminological apparatus was developed first based on the Tatar and Arabic-Persian vocabulary proper, and since the 1930s - on Russian and international using Cyrillic graphics.

The modern literary Tatar language is close to the Kazan dialect in phonetics and vocabulary, and to the Mishar dialect in morphological structure.

The pronunciation norm of the modern literary language is assigned to the dialect of the Kazan Tatars.

The Kipchak languages are one of the largest groups of Turkic languages in terms of the number of languages (more than 10), dating back to the unified Kipchak language. Other names: North-west, tau group, etc.

Kipchak languages are spoken throughout Russia from the Baltic and the Black Sea region to the Caucasus and the Urals up to Siberia, as well as in Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan and Uzbekistan. The number of speakers of the Kipchak languages exceeds twenty million.

It includes the following subgroups:

Polovtsian-Kypchak (Western Kypchak, Kypchak-Cuman, Caucasian-Dagestan, Kypchak-Polovtsian) — Karaite, Karachay-Balkar, Krymchak (however, there are many Oguz elements in the modern spoken and especially written speech of the Krymchak language) and Kumyk languages, as well as the dead Polovtsian language, Mamluk-Kypchak language. The Crimean and Urum languages occupy an intermediate position between the Kipchak and Oguz languages (a number of dialects are Kipchak-Polovtsian, a number are Oguz in origin, the literary norm is mixed);

Volga-Kypchak (North-Kypchak, Ural-Volga) — Tatar (including Siberian dialects) and Bashkir languages; or Tatar (including Eastern dialect), Barabinsky and Bashkir languages.

Kypchak-Nogai (Kypchak-Kazakh, Deshti-Siberian, Nogai-Kypchak) — Kazakh, Karakalpak, Nogai, Tobolo-Irtysh Siberian-Tatar, steppe Crimean, Alabugat, Karagash, Yurt Tatar, Uzbek-Nogai;

Kirghiz-Kypchak (East Kypchak) — Kirghiz, South Altai, Ferghana-Kypchak, Barabinsky and Tomsk Siberian-Tatar.

The Volga-Kipchak community is not recognized by many scientists, there is an alternative point of view, according to which the Tatar language is Polovtsian-Kipchak, and Bashkir Nogai-Kipchak. A similar point of view (without dividing the Kipchak languages into subgroups) is formulated in the section by O.A. Mudrak, written for the collective monograph "Comparative historical grammar of the Turkic languages. Regional reconstructions" edited by E. R. Tenishev). At the same time, in the main section of the same monograph, the northern (Uralic) subgroup of the Kipchak languages is singled out, including Tatar, Bashkir and Barabinsk languages.

Аnd again, we do not see any relation of the Kazan Tatars to the Bulgars! Because the Volga Bulgars spoke the Ogur dialect with Rhotacism!

How easy it is to prove in 5 seconds that the Chuvash are descendants of the Volga Bulgars.

1) Tatishchev V.N. in 1721 wrote that the Chuvash were ancient Bulgarians and was personally acquainted with this people, but he did not even know the fact that 90% of the Bulgarian tombstone epitaphs of 400 pieces were written in the Chuvash language in Arabic script!

2) Only in 1863, the Tatar scientist Huseyn Feyzkhanov discovered the secrets of the Bulgarian epitaphs and wrote "Three Bulgarian tombstone Inscriptions", in which he presented to the scientific community the results of deciphering the Bulgarian epitaphs in Chuvash words! That is, Tatishchev at that time did not even know about this fact with the Bulgarian monuments, and H. Feyzkhanov only confirmed this fact about 200 years after Tatishchev's death!

During the Golden Horde period in the XIV - first half of the XV century, a new Tatar people began to form from the Central Asian Tatar tribes that arrived with the Mongols and appeared in the Lower Volga region in the XI century. Kipchaks (Polovtsy, Cumans, Pechenegs). There were only insignificant groups of Kipchaks on the Bulgarian land, and there were very few of them on the territory of the future Kazan Khanate. But during the events of 1438 - 1445, associated with the formation of the Kazan Khanate, together with Khan Uluk-Muhammad, about 40 thousand Tatars arrived here at once. Subsequently, Tatars from Astrakhan, Azov, Crimea, Kasimov, Tyumen, Saray and other places moved to the Kazan Khanate. In the same way, the Tatars who arrived from Sarkel founded the Kasimov Khanate. The new Tatars began to displace the Muslim Bulgars from the Kazan Khanate, who migrated from the left bank and from the southern regions of the right bank of the Volga to the northern regions of modern Chuvashia, falling into the midst of the Bulgars - the remnants of pagans who did not accept Islam, they began to depart from Islam and returned back to their native faith. Some of the remaining Bulgars in Kazan switched from the Bulgarian language to the current Kipchak language and disappeared among the Tatars. This explains the pagan-Islamic syncretism of the pre-Christian religion of the Chuvash, as well as the spread of Muslim names among them. The habit of starting prayers with "Pesmelle" by standing towards the east and kneeling. The complete settlement of the northern half of modern Chuvashia by the Chuvash occurred only in the XIV - early XV centuries, and until that time the ancestors of the mountain Mari (mountain Cheremis) numerically prevailed there. After that, the entire territory of present-day Chuvashia was occupied by the Bulgaro-Chuvash, partially assimilating, partially displacing the Mari people from its northwestern regions.

Assimilation by the Kipchaks of the Finno-Ugric peoples.

Kazan Tatars speak the typical Kipchak dialect of the Turkic languages and are partly descendants of the Nogais, and they, in turn, are Polovtsians (Cumans). Another factor is the sources of the Russian chronicles - "the Tatar people captured the entire Bulgarian land," which indicates to us that the conquered Bulgarian people could not call themselves Tatars in any way, in honor of those who actually destroyed them.

Let's return to the Kazan Khanate and the Tatars. Tatars actually appeared in the Volga-Kamye quite late, only in the era of the hegemony of the "Golden Horde" and consisted mainly of the Kipchak peoples: Nogais and Crimean Tatars. Nogai Tatars, they are also called Crimean steppe Tatars, are the real Polovtsian Kipchaks.

The official state language in the Golden Horde was the Kipchak language. Many sermons of Islam were also conducted in the Kipchak language, sacred books were written in the Kipchak language. Thus, many subjects of the peoples who were part of the Golden Horde or on their side switched to the Kipchak language as Mishars (Meschera), Kryashens, etc.

Islamization in the Volga region was subject to such peoples as Mari, Udmurts, Chuvash, Permians and Mescheryaks (Mishars).  The process of assimilation of the ethnic culture of the Volga peoples with the Tatar culture through their adoption of the Muslim religion with a gradual change of the former ethnic identity to the Tatar one. According to this, Kazan Tatars are heterogeneous and have Finno-Ugric genetics and anthropology.

The conversion of the Finno-Ugrians to Islam and the gradual transition to the Tatar language occurred in connection with the work of Muslim missionaries, Tatar mullahs, who, coming to their villages, conducted their sermons in the Tatar language. Their population willingly converted to Islam, since the policy of aggressive baptism of pagans by Moscow caused dissatisfaction in rural society, which the mullahs willingly used. Islam, which was in opposition to Orthodoxy, was for the pagans of the Volga region, who lived among the Tatars, a means of social resistance. At the same time, the adoption of Islam led to the actual otatarivanie, as pagans after the adoption of Islam gradually became ethnic Tatars.

As historians and demographers V. D. Dimitriev, V. M. Kabuzan and others point out, the increase in the number of Tatars also occurred due to the assimilation of the Chuvash who converted to Islam.

As the historian H. V. Nikolsky notes, "in these conditions, in order to preserve their rights to the lands, the Chuvash rulers adopted Christianity and gradually merged with the indigenous Russian element. Other Chuvash family chiefs approached the Tatar princes in order to jointly counteract the restrictive measures of the government. The Chuvash Murzas of the Nizhny Novgorod Region, mentioned under 1647, did not exist by the beginning of the XVIII century: they had become tatarized and Muslimized." As a result, the Chuvash murzas and princelings Russified or otatarivalas.

Chuvash, Votyaks and Cheremis have always converged more with Bashkirs, and in general with Mohammedans, than with Russians; very many of the Chuvash, even baptized, easily through rapprochement with Mohammedans were seduced into Mohammedanism. In the Orenburg province, in the Verkhneuralsky Uyezd, there is a Teptyarsko-Uchalinskaya volost consisting of 12 villages inhabited by descendants of the baptized Chuvash who adopted Mohammedanism.In the Ufa province, all Teptyari are Mohammedans of the same origin. At the end of the XII and the beginning of the XVIII century, there was strong propaganda in the forms of conversion of Chuvash and other foreigners to Mohammedanism. Chuvash people always willingly visit the mosque, saying that they understand everything there, but nothing in the church.

In the Sviyazhsky district in 1742-1746, 33 newly baptized and 260 unbaptized Chuvash were seduced and circumcised according to the Mohammedan law, and 26 Chuvash women are wives of Muslim Tatars. (Peter Ivanovich Köppen 1861: 507 pages)

In the second half of the XVIII century, a significant number of Chuvash, as was the custom of Tatars, shaved their heads, ate horse meat, and some did not keep pigs (Miller G.F., 1791: 11, 22).

In the eyes of the central villages, the Mohammedan training is dropped off, with the help of their own native language, having accepted the sacrament of Cheremis, Votyaks and Chuvash become Tatars. (Original - На глазахъ цѣльтми деревнями отпадаютъ въ магометанскаго обученія, съ помощію своего же родного языка, приняв таинство черемисы, вотяки и чуваши дѣлаются татарами.)

"It has been written many times that Islamism is spreading especially rapidly between ardent, easily carried away, sensual peoples. Such are the Arabs, such are the Negroes, among whom Islamism has recently made significant progress. They say that Islamism is an incendiary doctrine, and the easier it is to embrace peoples, the more combustible materials are in the nature of the people. We do not understand at all what combustible materials Islamism has reached among the apathetic Chuvash, who can be lured to Magomedov's paradise with gingerbread rather than gurias. They say that Islamism spreads by fire and sword. But it's not with fire and sword that the Tatars are dragging the Chuvash into Islam. Against fire and sword, the police officer would take the most effective measures in a timely manner. Meanwhile, it turns out that even the baptized Chuvash are retreating from Orthodoxy to Islam." (Baron Peter Uslar)

XIX century . For example, in the Tetyushsky district of the Kazan province, baptized Chuvash people in the dd converted to Mohammedanism. Kukshumka (43 housewives), Belaya Voloshka (50 housewives) and Uteeevo (24 housewives). Similar processes were going on in Chistopol and Spassky counties. In the Kazan diocese, according to official estimates alone, in 1866 there were 9,000 natural Chuvash apostates. Moreover, they claimed that their fathers and grandfathers were Mohammedans (Chicherina, 1905: 131-132).

The Chuvash, both themselves and from the Russians, who are called by this name and, above all, who had their homes down the Volga River, are ancient Bulgarians, they filled the entire district of Kazan and Simbirsk, but upon receiving baptism, some of them, unable to enter the Christian faith, moved to the meadow side of the Volga River, Bashkirs and others places where they settled, and others moved to different places, on the upland side of the Volga, mixed with Tatars, Mordvins and Cheremis.

From the bills of sale of the last century on the land of the neighboring village of Akshuata, the former "Tagayevsky district", it is clear that Chuvash lived in the village of Staro-Timoshkina together with the Tatars, despite the absence of the latter (Chuvash), the preserved name of the place "Chuvash mazarks" (cemetery) it further strengthens the unquestionable belonging of this nationality behind him. - Polivanov V.N. "Archaeological map of Simbirsk province". Simbirsk, 1900

Mullahs often helped Chuvash children to get an education. Several Chuvash boys studied at the madrasa with Karim-mullah. And in general, as Nikifor wrote: "The Tatars knew how to have the Chuvash to themselves." So many Chuvash people converted to the Muslim faith, so the Chuvash were getting rich. On February 15, 1896, 492 people from 79 pagan families from the village of Staroe Gankino, Buguruslanovsky District, petitioned the Minister of Internal Affairs and the Orenburg Mufti to classify them to the Muslim faith.

As of 1870, many Chuvash villages began to be considered Tatar, for example: Old and New Nikitino (985 souls), Soldakaevo-Obrykino (181 souls), Novoe Uzeyevo (502 souls), Sredny Chelny (487 souls) in Chistopol district, Tugaevo (1088 souls), Suncheleevo (850 souls) in Tsivilsky district, Belaya Voloshka (864 souls) and Uteevo (437 souls) in Tetyushsky district. Now these Chuvash are no different from Tatars in appearance: they have the same costumes, the same speech. They have mixed marriages: a Tatar marries a Chuvash woman, an unbaptized Chuvash woman marries a Tatar (Bagin S.A., 1910: 124-125, 225).

By religion, most of the Chuvash are Orthodox, but a large number of them still remain pagans. Over the past decades, there have been frequent cases of their conversion to Muslims, and not only pagan Chuvash, but also Chuvash Christians, are converting to Islam. The transition to Islam is made under the influence of the Tatars and is accompanied by the usual assimilation of the Chuvash and other aspects of Tatar life: customs, costume, language, etc. In the Buinsky district of the Simbirsk province, at least eight Chuvash villages are known to have become tatars. In general, the influence of the Tatars on the Chuvash is very strong, while the influence of Islam is especially noticeable among the eastern Chuvash. (A.N. Maksimov "What peoples live in Russia":)

How quickly the Chuvash was being processed can be seen from the following. Based on many documents of the 16th-19th centuries, we find traces of the existence of the Chuvash in places where they currently do not exist at all, but there are Tatars. So the Chuvash lived in Kazan itself, as its permanent residents, in the number of 150 yards, beyond Bulak; the city of Arsk and the Arsk land was entirely inhabited by Chuvash; Laishevsky county on both banks of the Kama was occupied by them; there were no Tatars at all to the west of the Sviyaga River, but there were Chuvash. According to Strezhnevsky V.I. in the “Extract from the separated books of the centurion of the Alatyr Cossacks 155 (1647), extensive estates of the Chuvash murzas in the current Sergachsky district are mentioned; it can be seen from the statement compiled by the Vasilsky district police officer Stanislavsky back in 1802, which explicitly says “they themselves are from the Chuvash”. Further, the Chuvash in the 16th century lived in Sloboda County, along the Chepce River, in Yelabuga County, in Sarapul county, etc. There are currently no Chuvash in all these places: they have become old.

The largest-scale "Islamization" of the Chuvash in the Ural-Volga region acquired after the Manifestos of April 17 and October 17, 1905, which declared freedom of religion. The conversion to Islam led in the first decades of the XX century to an increase in the number of Chuvash Muslims to 2,334 people. Also, the confession of Islam led to the beginning of the XX century to the conversion of about 12 thousand Chuvash. Since the 20s of the XX century, the pace of Islamization has slowed down under the influence of socio-political factors (see Religion in the USSR).

According to N.V. Nikolsky, in 1911 about one million people were considered Chuvash. Of these, more than 981,000 Chuvash were Orthodox, about 15 thousand people were adherents of the folk religion and more than 2 thousand were Muslims [1. 129].

"Mohammedans wash themselves every time before performing a prayer. This external rite of theirs is very popular with some Chuvash. I myself have heard several times from the Chuvash that the Tatars pray to God clean (washed), and not like the Russians, who, according to the Chuvash, pray unwashed. Muhammad's Paradise seems to be highly sensual; therefore, pagan Chuvash people, as a poorly educated people, find it very attractive." — T. S. "In what way do the Tatars attract Chuvash pagans to Muhammadanism?" News of the Kazan Diocese, No. 8, 1877. (Original - "Мухаммедане каждый разъ предъ совершеніемъ молитвы омываются. Этотъ внѣшній обрядъ ихъ весьма нравится нѣкоторымъ чувашамъ. Мнѣ самому несколько разъ приходилось слышать отъ чувашъ, что татары молятся Богу чистыми (омытыми), а не такъ, какъ русскіе, которые, по мнѣнію чувашъ, молятся неомытыми. Рай у Мухаммеда представляется въ высшей степени чувственнымъ; поэтому чувашамъ язычникамъ, какъ народу малообразованному, онъ кажется очень привлекательнымъ." — Т. С. "Какимъ способомъ татары увлекаютъ чувашъ язычниковъ въ мухаммеданство?" Известия по Казанской епархии, №8, 1877.)

But the Chuvash language is very far from ours, but despite this, the Chuvash consider us a kindred people compared to the Russians. If the sovereign had allowed us to call the Chuvash to Islam, we would have spent only a quarter of the efforts that Russians spend to Christianize the Chuvash. And they would have become true Muslims long ago… Russian Russian and Chuvash languages have nothing in common, the Chuvash consider Russians to be strangers and do not want to follow them. — Faizkhan, Husain. 1823-1866 Risala (Treatise)

Nogai influence in Kazan

Kazan Tatars got their name from the main city of Kazan - and it is so called from the Tatar word Kazan, the cauldron, which was omitted by the servant of the founder of this city, Khan Altyn Bek, not on purpose, when he scooped water for his master to wash, in the river now called Kazanka. In other respects, according to their own legends, they were not of a special tribe, but descended from the fighters who remained here [in Kazan] on the settlement of different generations and from foreigners attracted to Kazan, but especially Nogai Tatars, who all through their union into a single society formed a special people. -- Miller Karl Wilhelm. "Description of all the peoples living in the Russian state,.." Part Two. About the peoples of the Tatar tribe. S-P, 1776, Translated from German.

Legends that go back to the Nogai epics: The second version of the name Kazan is a boiling pot. According to the most generally accepted version, the sorcerer advised the Nogais to build a city where a cauldron with water buried in the ground would boil without any fire. As a result, a similar place was found on the shore of Kaban Lake. The version is based on the assumption that the Tatar "cauldron" was called "cauldron". Hence, the name of the city of Kazan allegedly came from.

In Kazan there is a famous "Kaban Lake" similar to the name of the "Kuban River" - which translates from Nogai as "overflowing".

And now the main central Bauman Street in Kazan, which leads to the Kremlin, is one of the oldest streets in Kazan. In the era of the Kazan Khanate, it was called the Nogai daruga. Nogai daruga is a conditional territory, the possessions of which are controlled by the Nogai Horde, they were run by foremen beki:

Alibai Murzagulov, in 1773 the foreman of the Nogai daruga

Kinzya Arslanov foreman of the Bushmas-Kipchak parish of the Nogai daruga

Yamansary Yapparov foreman of the Suun-Kypsak parish of the Nogai daruga

It should be read: The journey to Muscovy of Baron Augustine Mayerberg and Horace Wilhelm Calvucci, ambassadors of the August Roman Emperor Leopold to the Tsar and Grand Duke Alexei Mikhailovich in 1661, described by Baron Mayerberg himself.

As described in these ancient scribal sources, it is said that Kazan was founded by runaway Tatars from the Crimea (Taurida). When Ivan IV the Terrible took this Tatar (Kazan) Khanate together with the Mari (Cheremis), forced them to accept the power of Moscow (read the Cheremis wars). And then right here we see the Bulgars referred to as a separate people and separate neighboring landholdings! Here is the text: However, as a reward for the offense (to the Bulgars), he subdued (Moscow) neighboring Bulgaria, which he could not stand for frequent rebellions, so that this country, not accustomed to submission, learned to wear someone else's YOKE. As is obvious from the description, the Tatars of the Kazan Khanate and the Bulgars of the Bulgarian land are different peoples and territories! This is evidenced by the coats of arms on the great seal of Tsar Ivan the Terrible!

Tatar Queen Syuyumbike who is revered in Kazan was also the daughter of Nogai biya (khan).

BURTAS

Nikolai Ashmarin believed that the word Mordas - i.e. Mordvins - comes from the ethnonym Burtas, since they divide themselves into Erzya and Moksha. The transition took place through a linguistic transition typical for Bulgars (Ogurs) and Oguzes, where the typically Kypchak "M" turns into "B" and "P": the word "I am" (oguzes and ogurs) even in ancient times, they pronounced Bӓ(n), and kipchaks – Mӓn. Tat. men, chuv. pin, turk. bin - "thousand"; tat. milәsh, chuv. pilesh - "mountain ash"; tat. mәçә, chuv. pĕşi, pĕşuk - "cat"; tat. mich., chuv. pichev - "harness, harness", etc. In Tatar, even in Russian borrowings, instead of the initial sound "p" is "m": oven - pech > mich, barrel - bochka > michke. The Volga Bulgarian word "Burtas" passed through the Tatars to Mordas, then to Mordva, where the word bort < mord, as in the word Udmort (Udmurt) means a person , sanskrit: त्रिमूर्ति (tri mūrti) and as - a tribe. In the European part of Russia there are quite a lot of surnames "Mordasov" and "Burtasov", as well as the names of the settlements of Burtasy and Mordasy, Mordasovo.

Doubt about genetics.

Take a glass and add 1 drop of carrot juice there, and then pour 500 ml of orange juice there, give it to scientists and let them find an "extraneous" substance in this juice, I'm sure they will say that there is nothing there except orange juice.

Genes tend to change to the prevailing one in the region. Let's say my grandmother lived 10 centuries ago in Sweden and was ethnically Scandinavian, but moved to live in Egypt, her family continues to live there, injury after injury, (her children, grandchildren, great-grandchildren), all marry local Arabs, guess how they will look anthropologically (externally) and genetically? Will it be possible at all except for 0.1% to find the gene of the Swedes?

Chuvash Etimology

took a turn from another - we'll have to look for authors for everything

According to the version of the Chuvash Bashkirs together with the Chuvash (Ogurs - Bulgars) came to the Volga together. The word "five" in the Volga Bulgarian language is found on the epitaph of the Volga Bulgarians in the text as: "tarikha şeti şur byul şol" — "the length of the seven hundred and fifth year" — where the بول "bul" is "five". Nowadays, in the modern Chuvash language, which is a continuation of the Volga Bulgarian language, the word five is still written as "pil", unlike the typically Turkic "bish", this is due to Chuvash Lambdaism.

In the Chuvash language , the Turkic Š turns into L: qyš < hĕl - winter.

One of the rules states that the sound T, standing at the end of a borrowed word, falls out in Chuvash, for example: friend — dust — tus, cross — krest — hĕres, etc.

Bash kort ~ Bül okar < Five ogurs.

bas. Baškir < chv.Bulogar < Bulgar

Ogur ~ Ökör < Ox, Bull

Oguz ~ Öküz < Ox, Bull

Hungarian Ökör in Chuvash Vogor [wǝgǝr] - rotacism.

Ökör < Öküz = Ox, Bull

Ogur < Oguz = Ox, Bull

See the picture "arrival of the Hungarians" where harnessed oxen drag a yurt on wheels. One yurt with oxen is one tribe: Árpád's wife on Feszty's panorama (Arrival of the Hungarians), oil on canvas.

Ökör < Öküz = Savir (Arabic names Taurus)

In the 19th century, the Kazakhs used the names of the zodiac constellations in Arabic as the names of the months:

SAVVA THE BIG (1803-04) was captured by the Kazakhs Kishi Zhuz of the Tileu tribe.

The second - April, they have "Saur", i.e. "bull"; in this month there is also a holiday called Saban Tue.

Modern names of the months in Uighur:

April - Savir - Taurus

Karakalpak official and traditional names of the months:

April' - Sa'wir - Taurus

They correspond to the Arabic names of the constellations:

Aprel' - Sa'wir - - Taurus

In Ottoman the constellations were called:

Bull - Sevr - Taurus

From Arabic: Suvar - Savir - Taurus, Bull.

- Onogurs -

On ogur < All this goes back to the Chuvash "Von vogor" dial. "Vun văkăr" and the Hungarian "On ökör" - Ten oxen.

Hungarians < Hun ogar ians

văkăr - ökör - Ogur - Ugrian - Ugrians

on ökör - vun văkăr - vungar - Hungarian

Closest to the Chuvash "Vun văkăr" is the Belarusian "Vugorats" and the Slovenian "Vogr".

old rus. оугринъ, ukr. угорець, belor. вугорац, old slav. ѫгринъ, ѫгре, serb. у̀гар, у̀гра, у̀грин, bolg. унгарци, sloven. vogr, vogrin, chez. uher, slovakia. uhor, polend. węgier, węgrzyn, lit. veñgras.

In European languages it has the form lat. Ungari, Ungri, grec. Οὑγγρικός, Οὖγγροι, france. hongroi(s), deut. Ungar(n), engl. Hungarian(s), shved. ungrare.

Among the Greeks, this form was mentioned in the forms: "ono gundur" and "hunu gundur". From Chinese "gundur" this 公牛 - gōng niú - Ox, Bull. china - Hun gōng niú - ten bulls.

Onogur > Hun ogar > Hungar ~ Hun ökör ~ cv. Wun wăkăr ~ ten ox (bulls).The self-name of the Hungarians "magyars", which is translated from the Chuvash "măkăr" - "horn" perhaps in ancient Hungarian it sounded like "mökör".

The very first mention of the Bulgarians was at the beginning of the 3rd century and appear in Chinese chronicles in the form: "the five parts of xiongnu" (hunnu, huns), when General Cao Cao (died 216) of the Wei Empire ruled. The etymology of the ethnonym Bulgar was given more than a hundred years ago by the Hungarian linguist Munkachi Bernat: Bulgar — "five Ugrians".

Bulgars - Bul ökör - five oghur tribes: Bül ökör (gr. Βούλγαροι)

Onogur - On ökör - Ten oxen (tribes)

Saragur - Šar ökör - White oxen (tribes)

Kutrigur - Kotrag ökör - Oxen of Kotrag (tribes)

Utigur - Utti ökör - Oxen of Utty (tribes)

Further V.N. Tatishchev writes:

"Their own name (Bulgars), according to Karpein, is seen as Bilirs, and the Tatars call them Bulir. These Bulgarians among the Russians were divided in two: upper and lower." The Tatars themselves called the Bulgars - Bilirs. And only the Chuvashs have a division into Riding (Virial) and Lower (Anatri).

Chuvash dialects:

Riding dialect / cv.Turi jal ("sound prevails О") — upstream of the Sura;

Lover dialect / cv. Anatri jal ("sound prevails U") is downstream of the Sura.

Von < Vun - Ten

"The remaining Bulgarian peoples of the Chuvash"; “The Volga Bulgarians speak the same language as the Hungarians and the Danube Bulgarians from the same descendants” - Tatishchev V.N. Russian History. — M.; L., 1962.

Down the Volga River, the Chuvash, the ancient Bulgarians, filled the entire county of Kazan and Simbirsk— Tatishchev V. N. History of Russia. — M.; L., 1962. - T. I. - S. 252.

Chuvash, Bulgarian people, near Kazan - Tatishchev V.N. History of Russia. — M.; L., 1962. - T. I. - S. 426.

Down the Kama lived Bilyars, or Bulgarians, and Cholmats (Cholman - the name of the Kama River in Chuvash) ... now the remnants of their Chuvash, who are enough down the Volga - Tatishchev V. N. History of Russia. — M.; L., 1962. - T. I. - S. 428.

The remaining Bulgarian peoples of the Chuvash - Tatishchev V.N. History of Russia. — M.; L., 1964. - T. IV. - S. 411.

200 years later, in 1863, the Tatar scholar Hussein Feyzhanov published an article "Three gravestone Bulgarian inscriptions", in which he presented to the scientific community the results of deciphering the Bulgarian epitaphs in Chuvash words.

Of the 400 found epitaphs of the Volga Bolgars, 90% of them are written in the Chuvash language in Arabic script; 5 pieces are Armenian epitaphs.

Mishars and Magyars.

Information about the ancestral home of the Magyars. In later descriptions than the reports of Richard and Julian, they are recorded in the chronicles of Magister Akosh and Shimon Kezai, interesting data were reflected there than from the Hungarian anonymous, so they did not borrow information from him. According to these chroniclers, the giant Menroth entered the land of Evliath and married Enet. She gave birth to Hunor and Magor (Ogurs and Magyars). Their descendants inhabited the region of Persia, Hungarians were similar in body and color to the Huns, and Hungarians and Huns differed in language like Saxons and Thuringians. Hunor and Magor (Ogurs and Magyars) hunted and, chasing a deer, came to the swamps of Meotida, where they stayed for several years. In the sixth year they came across the children of Belar and took them away with them. Among the prisoners were two daughters of the Alan Prince Dula (a kind of Bulgarians). From the marriage of these women with Hunor and Magor (Ogurs and Magyres / ökör and mökör), according to the version of Magister Akosh and Shimon Kezai, Hungarians (Vunogurs) originated. The Byzantine emperor and historian Konstantin Porphyrogenitus pointed out that the Hungarians had several ancestral homelands, and called them Turks (Turks). The first ancestral homeland was localized by him in a mysterious country where they lived next to the Khazars. The relatives of the Hungarians were called Savarts-asfals (savirs in the Caspian steppes of Dagestan). Obviously, the Byzantine historian considered the Hungarians as part of the nomadic world. He said that the Hungarians lived for some time next to the Khazars. Etelkez (Idel, Atal) was the land to which they migrated together with the Kavars after the civil war in the Khazar khaganate. They only knew that somewhere in the east there is a country Paskatir (Bashkir) - the homeland of the eastern Hungarians. According to Shimon Kezai and Magister Akosh, the ancestral homeland of the Hungarians, Scythia was divided into Bashkiria, Dentia (Decia) and Magoria (the land of the Magyar Hungarians). The Hungarian Franciscan Yoganka characterized the Baskards as Muslims. Richard reported that pagan Hungarians lived near the Bulgar. It was stated that Richard found the eastern Hungarians in two days' march from the country of the Volga Bulgars. The country of these Hungarians was found by Hungarian Dominicans thanks to a woman from eastern Hungarians who married Bulgarin and lived in her husband's homeland. Having met the preachers, she showed them the way. Anninsky mistakenly reported that this country was located on Ak-Ideli. The river mentioned by Richard can be identified with the "White River" in Ufa.

Julian reported that the Mongols had conquered "Great Hungary". At the same time, part of the pagan Hungarians migrated to the right bank of the Volga. It was pointed out that four Dominican monks were ahead of Julian. Eastern Hungarians fled from the Mongols and were ready to convert to Catholicism, just to get to Hungary. The Prince of Suzdal forbade the Dominicans to preach Catholicism among these pagan Hungarians. Catholic monks were expelled by him. It is said that then they approached the city of Recess and got into the country of the Morducans (Mordvins), where one of the princes of that land submitted to the Tatars. On this leg of the journey, Julian joined them. Two monks wanted to reach the land of the Tatars through the country of the Morducans (Mordvins), but their further fate is unknown. Two other monks and Julian sent an interpreter ahead of them, but he was killed by the Morducans (Mordvins). The prince of the Mordukans, who submitted to the Mongols, was Kanazor Mokshan, and it was probably the Mokshans who killed the interpreter (chilheçĕ - translator).

Richard reported that Ungaria Maior was located near Magna Bulgaria (Volga Bulgaria). He also pointed out that the land of the pagan Hungarians began from the Itil River (Volga). The "Macharat" from the "Secret Legend of the Mongols" were probably the eastern Hungarians of the Volga-Ural region. A. Rona-Tash believes that the Hungarians came to the Volga-Kama region together with the Ogurs-Bulgars (Chuvash). The researcher considers the Don-Kuban interfluve to be the region from which Hungarians migrated to Etelkez (Idel-Volga). Similar hypotheses were proposed by L. Bendefi and I. Bob. So, L. Bendefi considered it possible to assume that the land of the Hungarians before moving to Etelkez was the steppes of the North Caucasus, and associated with them Majar on Kum. As for I. Bob's hypothesis, the researcher associated the presence of Hungarians to the north of the Caucasus with the Onogurs (vun văgăr - on ogor), who, in his opinion, were part of the Hungarian-Bulgarian confederation of tribes. The Bulgarian part of the confederation was called the Ugrians (Ogur - văkăr), and the Hungarian part — the Magyars (mishar - măgăr). . . . Kuzeyev considered part of the Volga-Ural region, which stretched from the Volga to the Bugulma Upland inclusive, to be the territory of settlement of Hungarians. E. Kazakov localizes the meeting place of Hungarian Dominicans with pagan Hungarians on the Zai River near Nizhnekamsk. He believes that Julian's Hungarians were the population of the Chiyalik culture. He localized the country of Julian's Hungarians in the country of Paskatir in the south of Tatarstan and in the north of Bashkortostan. Richard and Julian reported that they understood the pagan Hungarians without an interpreter.

D. Nemet, G. Kun, D. Mesharos identified the Magyars with the ancestors of the Mishars. I. Erdely and L. Ligetti identified Hungarians with the ethnonyms Mishari and Mozhary. P. Golden, referring to I. Bob, believes that the Hungarians (Magyars) began to be called "Ugrians" after they merged with the Onogurs in the Eastern European steppes (Vungars - vun văkăr - won ogur - on ogor).

There is a hypothesis that Mishare (Meschera) is the kypchakized Magyars on the Volga (now they are called ancient Hungarians) lived for a long time in the Middle Volga region. These were the ancient Hungarian tribes who did not move to the west at the beginning of the IX century, but remained in the Volga-Ural region. Some of them, under the pressure of the Pechenegs, migrated to the area of the Kama and Zaya basins. At some time their habitation was in the area of modern Ufa and they became neighbors of the Bashkirs and gradually Turkized during the Golden Horde. Assimilated with the local population and mixed with the Turkic tribes, especially with the Kipchak, Meshchersky Yurt, Mohshi Ulus, Uvek, etc. were formed, to be more precise, they are now Kipchakized and now they are often called "Ufa Tatars". In the documents of the XIV—XV centuries, Mishars are called "meshcheryaks", and in the later XVI—XVII centuries — under the general name "Tatars".

" Those who have become rich have become more rich, those who have become Russian have become Russian, and those who have become rich have no signs of anything of their own. They live in villages in well-arranged houses on the Russian model; they dress exactly like Tatars…They also zealously practice the Mohammedan religion, strictly follow all the laws of Mahomet."— Mordvins, Mescheryaks and Teptyari, N.A. Alexandrova., Moscow, 1900.

The Meschera tribe converted to Islam, began to profess and teach the scriptures in the Tatar (Kipchak) language, from this they became Tatars in the Kasimov Khanate and turned into modern Mishars.

The well-known researcher of history Mishar Galimzhan Orlov, generalizing these hypotheses, wrote:

...the Mishari Tatars are a complex ethnocomplex formed mainly before the end of the XVI century within Meschera, Mordovia, Nizhny Novgorod Volga region. The ancient Kipchak layer is distinguished in it, the Bulgarian, Majaro-Burtas, Nogai components participate. The ancestors of the kicking group of Tatars-Mishars (Kadomsko-Sergachskaya) were the Majars (Mozhars, Mochars), who lived next to the Bulgars, scattered in many areas of the Volga region, the Pre-Caucasus. During the period of Mongol-Tatar domination, they find themselves in the upper reaches of the Sura (Zolotarevsky burial ground in the Penza region, the cities of Uvek, Narovchat). Some of them end up in Meshchera (Kadom). The ancestors of the choking group (Temnikovskaya) were Western Kipchaks-Cumans from the lower reaches of the Volga.