On the Issue of the State of the Study of the narrative of Azdi Vazar (1395-1460)

Tesaev Zelimkhan Adamovich Researcher, Institute of Humanitarian Studies of the Academy of Sciences of the Chechen Republic; Postgraduate, Integrated Research Institute of the Russian Academy of Sciences 364001, Russia, Chechenskaya Respublika, g. Groznyi, bul. M. A. Esambaeva, 13 amin.tesaev@gmail.com Other publications by this author

Suleimanov Zelimkhan Zhalaudinovich Researcher, Literary and Memorial Museum of A. S. Suleimanov 366505, Russia, Alkhazurovo village, A. Sheripova str., 10A szelimhan@mail.ru

The article examines a letter written by the Jordanian military and researcher of Chechen origin Abd-ul-Ghani Hassan al-Shiishani (1924-2001) to the famous Chechen ethnographer and writer A. S. Suleymanov. The text of the letter, according to the author, was compiled on May 12, 1990 and is an Arabic-language annotation (Fig. 1) of the historical manuscript and its Chechen translation (Fig. 2), recorded on three pages. It should be noted that both researchers have been in correspondence since June 11, 1976 ^{[1, l. 1-1 vol.]}. Judging by the content of the source under consideration, Abd-ul-Ghani Hassan al-Shiishani discovered in the archive of Sheikh Bahal Tolmirzi az-Zandaki (buried in Quneitra) a manuscript dedicated to the personality of Azdi Vazar (1395-1460), presented in the source as the son of a Mongol-Tatar officer, theologian and preacher, by origin – a Chechen "from the Alans".

The text lists geographical borders, settlements and "tribes" of Chechens, as well as a brief biography and pedigree of Azdi Vazar.

The text of the abstract consists of 34 lines of Arabic text written in naskh's handwriting with elements of ruqaa. When translating the document into Russian, some names and terms are given by us in the original spelling in quotation marks placed in parentheses. In the original text, the Chechen expression "our people" is given in the form of transliteration and in translation we have replaced it with "Chechens".

            We know about the identity of Sheikh Bahal from the data transmitted by Dr. Ahmad az-Zandaki from Jordan. Sheikh Bahal – aka Abd-ul-Wahhab az-Zandaki, son of Tolmirz and grandson of Elmirz from the Goituki clan of the Zandak community. Sheikh Bahal was married to a woman named Sovdat– the daughter of Baybetir az-Zandaki. They had sons: Hassan (aka Mirzak; born in 1804), Muhammad-Gazi, Haji-Ismail (born in 1857), Muhammad Abd-ul-Wahhab and Effendi, as well as daughters Fatima, Aisha and Zahra. The exact date of the sheikh's birth is unknown, but it is assumed that he was born in Chechnya no later than 1784, died in 1880 or 1884. After the conquest of the Imamate, he performed hijra (resettlement) together with his comrades from the Caucasus to the Ottoman Empire, founded the village of Bahal-Yurt in Turkey. Later, sometime in 1875, he moved to Quneitra (Syrian province of Al-Javlan). His children stayed in the city of Quneitra, the sheikh himself returned back and died in the village of Bahal-Yurt.

In his own Chechen translation of the Arabic-language annotation, A.-G. H. Ash-Shiishani in some cases gives additional variations of the names of the tribes mentioned by Azdi Vazar. In particular, when it comes to the tribes of Askhoi (No. 12 in the list), Bartaloi (""; No. 20), Mart-nah (""; No. 45), Nart-nah (""; No. 46). Note that the variants "Mart-nahash" and "Nart-nahash" listed in the following translation of the annotation are transliteration of Chechen sub-ethnonyms (Arabic translation of plural forms with the postfix -ash). When deciphering the names No. 29 and 30, the researcher suggests the naming of Gela and Siila, respectively. The name of the Mazi-Gutoi tribe (No. 33) is represented by another variant of the arabographic transmission (" "). In addition, the names of tribes No. 4 and 23 (Kiai-Najoi and Khela-DIai, respectively) are mentioned and discussed in a letter from A.-G. H. Ash-Shiishani to A. S. Suleymanov dated October 20, 1990 ^{[2, pp. 29-30; 3, L. 1]}; the Tha-nah tribe (No. 43) – in a letter dated March 4, 1990 ^{[2, p. 28; 4, l. 3]}.

When mentioning Kakheti in the Chechen-language translation of the annotation, we read: "The country [in which] they lived [included lands from the region of] Carcasses [located] north of the Kura" ^{[5, l. 1 vol.]}.

In the part concerning the religion of "fire mazhusi" (the religion of magicians, mazdeism), A.-G. H. Ash-Shiishani in his Chechen–language translation of the annotation makes the following comment: "... magos cIeran din = CIuv delan dineh" (i.e., the religion of fire magicians / "magos" is the religion of God CIuv) ^{[5, L. 1 vol.]}. The scientist considers the same question in a letter to A. S. Suleymanov ^{[4, L. 2; 2, pp. 26-27]}. Also, in the translation of the annotation by A.-G. H. Ash-Shiishani, it is clarified that most of the temples of Chechnya, based on the data of Azdi Vazar, by the middle of the XV century were preserved in the regions of Nashkha and Kersta-Akkha ^{[5, l. 1 vol.]}.

Al-Masudi (X century) once wrote about the confession of the "religion of magicians" in the Caucasus ^{[6, p. 54]}. I. F. Chopin asserts the identity of the "faith of Magicians (fire worship)" and the "Sabean faith" ^{[7, p. 293, 294]}. Finally, Jehoshaphat Barbaro in "Journey to Tanu" (1st floor. XV century.) mentions "Sobeev" next to "Kevertei" and "Aces" (i.e. Kabardians and the Central Caucasian branch of the Alans) ^{[8, p. 22]}. Consequently, the evidence of Azdi Vazar is confirmed by sources.

In total, in the context of Chechen geography, the annotation lists forty-eight names of tribes, ten settlements, five rivers, three regions (including "Karistan Akkha"), two plains (Sotai and Keshan Arenash), the Kizvin Sea and the Nokhchi-Giayresh archipelago. "Arzhun" is mentioned among the settlements. However, in the Chechen translation of Ash-Shiishani, the word is illegible: perhaps "Archun" or "Argun" – ^{[5, l. 1 vol.]}. The settlement "Alan a vol" is also called there ^{[5, l. 1 vol.]}, by which, perhaps, Alan-Aul should be understood. The graters of the annotation, apparently, are Tarki as part of the modern Makhachkala agglomeration.

Based on the annotation, Azdi Vazar in the first half of the XV century left the capital of the Golden Horde – Sarai – and received education in Muslim countries, after which he visited his homeland with a preaching mission, where he found his tribesmen mostly professing Christianity and the religion of "fire mazhusi" (Mazdeism). It must be assumed that Azdi Vazar, who, according to the annotation, lived in a Barn, lived in the Alan (Muslim-As) quarter of the city, about which Ibn Battuta writes (XIV century) ^{[9, p. 306]}.

Earlier, one of the variants of the Russian-language translation of the abstract without presenting the original was published in an article by D. A. Khozhaev ^[10]. At the same time, the Arabic original of the letter, as well as scans of its Chechen translation, stored in the archive of the Literary Memorial Museum of A. S. Suleymanov ^{[5, l. 1-2]}, are published for the first time.

Z. A. Tesaev in 2018 published a monograph ("Chechen "Geography" of the XV century ...") ^[11] – an extensive commentary on the content of the Chechen-language translation of the annotation in question. This work acts as a multidisciplinary study of the historical geography of Chechnya, confirming, first of all, the reliability of the historical and geographical picture of the XV century (in the Eastern Caucasus) presented in the annotation, stated as information gleaned from the work of Azdi Vazar. In particular, one of our current conclusions, indicating the existence in the XV century of an entire archipelago off the southwestern coast of the Caspian Sea ^{[11, pp. 21-25]}, confirms Azdi Vazar's data on the islands of Nokhchi-Giayresh near the mouth of the Terek and Sulak. The same applies to the issue of professing Christianity and the religion of magicians ^{[11, pp. 54-59, 197]}. In addition, A. A. Daho in 2020, based on the data of the narrative "Zhakhotan Teptar" and the field material collected by him, also gives his comment on the term March-nah from the list of Azdi Vazar, drawing attention to the fact that March-nah as a special combat unit-the order appears when describing the events of the invasion of Timur in in 1395 ^[12]. At the same time, this term has not been mentioned anywhere before.

The above information, as well as other facts omitted by us, collectively speak in favor of the authenticity of the painting described by Azdi Vasar, however, as well as the existence of the original manuscript that we have not yet discovered. The search for the source is complicated by the circumstances associated with the destruction and devastation of the city of Quneitra (due to the Arab-Israeli wars of 1967 and 1973-1974), where Bahal Tolmirzi az-Zandaki is buried. It is with this person (the archive of the scientist) that A.-G. H. Ash-Shiishani connects the primary source on which he relied when compiling his annotation. It is possible, of course, that in the future handwritten copies of the source may be found in private archives, but at this stage the study of Azdi Vazar's records is limited to information from the annotation of A.-G. H. Ash-Shiishani.

The statement about the Alan origin of Azdi Vazar is interesting. Modern research shows that from the earliest stage of the formation of the Alan culture, the ancestors of Chechens participate in its ethnogenesis.

First of all, the Beslan burial ground (the necropolis of the Zilginsky settlement) deserves special attention, which is considered one of the "largest among the monuments of the Alan culture of the North Caucasus of the early stage (II–IV centuries AD)" ^{[13, p. 101]}. F. S. Dzutsev and V. Yu. Malashev call it "a reference in the study of the problems of formation, the development and flourishing of the Alan culture of the North Caucasus and the understanding of historical processes in the region in the first half of the I millennium AD" ^{[13, p. 103]}. G. E. Afanasyev and D. S. Korobov, noting "the significance of the contribution of the Caucasian substrate to the formation of the Alan ethnos" due to the data obtained on the poleogenetics of the Alans, write: "It is curious, that the most ancient samples considered to date – buried in the underground catacombs of the Beslan burial ground of the II–IV centuries AD – in two cases belong to haplogroup J1 (samples A-80303 and A-80304) and in one – to haplogroup Q1b1b1 (sample DA162, subclades Q-Y4000), which are currently the moment is most widely used among the Nakho-Dagestan peoples, in the case under consideration – among the Chechens" ^{[14, p. 189]}.

The above samples A80303 and A80304 (II–III centuries), taken from male burials in the 36th and 75th catacombs and showing haplogroup J1-M267+, are the earliest of the samples ^{[15, pp. 181-182]}. Another sample, DA162, is listed in the YFull tree as an "Alan warrior of the II–III century AD" and turned out to be in a direct genetic branch with the Chechen type (community) Shona (Q–BZ5214) ^[16], as well as in a more distant relationship with the types Gordala, Engana, Hinda, Agishbata, Mazarha, Cesi and svanom Gvarmiani from Mestia in a common branch Q-YP4055 ^[17].           

In addition, G. E. Afanasyev and D. S. Gatuev, going beyond the Caucasus, pay attention to the results of the analysis of the paleo-DNA of the catacomb burials of the Podgorovsky burial ground (Alan series, VIII–IX centuries.) in the Don basin. In particular, the haplogroup J2a-M410+ of the buried in the catacomb 10 ^{[15, p. 183]} was identified, characteristic of a number of Chechen typos. This makes it necessary to deepen the analysis of the subclade below. V. A. Kuznetsov, an archaeologist and Alan scholar, one of the main specialists in the history of the North Caucasian Alans, even before the start of DNA research, based on a comprehensive analysis of the available data of archeology, history and language, came to the conclusion about the genetic connection of the peoples of the North Caucasus (including Chechens) with the Alans, as well as about the proximity of the catacombs of the North Caucasus and the Saltovo-Mayak culture of the Don basin.

"These autochthonous tribes," the researcher notes, "genetically related to the North Caucasian tribes of the preceding epochs of Early Iron and Bronze, were the ethnic and cultural substrate that formed the basis of the Alan culture of the North Caucasus" ^{[18, p. 132]}.

            O. A. Mudrak, who described the main monuments of the Eastern European runic of the Saltovo-Mayak culture (Alan-Bulgar archaeological culture of the VIII – early X century), notes its wide distribution in the Khazar Khaganate and the fact that the Digor dialect of the Ossetian and Chechen languages is used for recording. This, according to the researcher, "may indicate a high social status of native speakers of these languages" ^{[19, pp. 415, 416]}. Bilingual and even completely Chechen-speaking sentences and words are marked on the fragments of chalk blocks of the fortress walls ^{[19, c. 297, 299, 303, 309, 314, 316, 337]}. In particular, on the record in Mayatskoe-6, a sentence is found that sounds in the literary Chechen language as follows: "Vuo din shuyro zortala ZIO[malg sanna]." O. A. Mudrak translates it: "Bad horses are broad bark [nastye] (as) chuch[ate]" ^{[19, pp. 303-304]}. At the same time, a pot with the inscription "nalkha" (butter) was discovered in Sarkel (the city appeared in 834 or 837 ^{[20, p. 298]}), and the find in Mayatskoe-13 – "lan" (horseshoe) – is an example of Chechen "rebus epigraphy" ^{[19, p. 316, 337]}.

All these facts correlate with the report in "Ashkharatsuits" (VII century.), attributed to Anania Shirakatsi, about the Black Sea tribe "Nakhchamat-ian-k", whose name was linked by K. P. Patkanov with the self-designation of Chechens (Nakhcha, Nakhchi) ^{[21, pp. 37, 38; 22, pp. 14-15]}. Perhaps, today there is no doubt that this opinion is absolutely true.

The statement about the service of Azdi's father, Vazar Andarbi, in the Tatar army also deserves attention. Apart from reliable information about the Alans in the army of the Khans of the Golden Horde ^{[23, p. 245; 24, p. 156]}, there is at least one source directly indicating the participation of Chechens in the wars on the side of Khan Tokhtamysh (1380-1395) – the manuscript of Major General Sultan Kazy-Giray. Chechens in the list of peoples who are in the Khan's army appear first after the actual "Tatar" tribes ^{[25, p. 497]}.

Next – the text of the annotation: "…

AZDI Waziristani from Alan [and] of the Chechens of ASDI ("") – the son of Vazar (""), the son of Enderby (""), son ADI ("").

Vazar – Azdi's father – was an Alanian ("") military leader, fought in the ranks of the Tatars (""). He lived in the capital of Tartary – Sarai (""). Azdi Vazar's fathers and grandfathers belong to the Chechen people by origin.

Their [area] of residence [were] located on the northern bank of the Kur River (""), as well as on the banks of the Alzan River ("") from the Kakheti region ("") up to the societies ("") of the country of Azerbaijan. Their borders in the north are [these are] the adjacent areas of the Daryal ("") passage, along with the sources of the Terek River ("") up to the confluence of the river mouth into the sea of Qazvin (""). [Also their possessions included] most of the territories of Sotai ("") and [areas] located between the Terek River in the south and up to the Don River ("") and adjacent territories to the delta of the Idal River ("") – the FolgIa River (i.e. Volga. – Z. T.). The country and cities of the Chechens from the north: Mazhar (""), Dadi Kay ("? ? ") = the fortress Balanjar (""), Balkh (""), Malka (""), Nasha (""), Makara (""), Arjun, (""), Alan-the Village (" "), Kivach (""), Float ("") and the mouth of the Terek river by the sea Chatwin. And Keshan-Aresh (""), and Nohchi-Giayresh ("").

The historian Azdi Vazar studied and received his education in the capital of Tatarstan (Sarai). Azdi Vazar was born during the wars with Timur (literally: Timurids. – Z. T.) in 1395 and died in 1460, having lived about 65 years.

Azdi Vazar visited Islamic countries – Egypt (""), Iran (""), the Ottoman Empire ("") and other [states] to acquire knowledge. And he tried to spread Islam on the lands of his ancestors. However, if you believe the legends, he failed [to succeed], since most of the Chechens professed Christianity and worshipped the fire of mazhusi (" "). But despite this, Azdi Vazar managed to spread his ideas and manuscripts among the representatives of his people.

Ancient documents about Chechens, kept in the mountain villages of Nashkhi, have come down to us. In ancient times and in modern times, Chechens relied on the brains of the I arsh (= priests, priests) of the village of Nashkha and the mountainous region of Karistan Akkha (" ") in determining the identity (or mentality. – Z. T.) of [the people], [as reported] in the records compiled by Azdi Vazar.

Some tribes mentioned in the records of Azdi Vazar:

1 – Ada (""), 2 – Usdoi (""), 3 – Sasoi (""), 4 – CI-Nagai (" "), 5 – Daihai (" "), 6 – Hoi (""), 7 – Sukhoi (""), 8 – Sadoy (""), 9 – Bath (""), 10 Malhoa (""), 11 – Our (""), 12 – Asa (""), 13 – Ana (""), 14 – Goito (""), 15 – Arta (""), 16 – Martha (""), 17 – CER-Sukhoi (" "), 18 – Med-Ada (" "), 19 – Nazr (""), 20 Bartoy (""), 21 – Ar-Bath (""), a 22 – Ball Vanoi (""), 23 – Khela-Day (" "), 24 Jada (""), 25 – Edoi (""), 26 – Gun-Dukhai (""), a 27 – Tashas (""), 28 Sartaj (""), 29 – Keloy (""), 30 – Celaya (""), 31 Zuberoa (""), 32 – Sardou (""), 33 – Ointment-Gutai (""), 34 – Vandelay (""), 35th Kestoi (""), 36 – Albas-Dukhai (""), a 37 – Arsoy (""), 38 from Sibai (""), a 39 – Nahda (""), 40 – Nahash (""), 41 of Aksoy (""), 42 – Vakhsh (""), 43 – tha nah (""), 44 – Bay-nah (""), 45 – March-Nahash (""), a 46 – Nart-Nahash (""), 47 – AVAS (""), 48 – Mohasin ("").

There are still some names that are in the process of authentication and scrutiny. I have collected [this information], which has penetrated [into Jordan] from Turkey and Syria, from the [personal] records of Tolmirzi Bahal Az-Zandaki ("_b ").

Abd-ul-GIani Hasan ash-Shiishani collected and arranged it.

[Painting] 12/05/1990".

Figure 1. Abstract by A.-G. H. Ash-Shiyshani Figure 2. Chechen-language translation of the annotation by A.-G. H. Ash-Shiyshani

You can simply select and copy link from below text field.