“I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALL …manuscripta-orientalia.kunstkamera.ru/files/mo/2011/02/... · “I AM ENTRUSTED WITH ONLY PRAYER BEADS BY ALL ... PXU ¯G of Kunta-
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The department of National Literatures of the National Li-brary of Russia (St. Petersburg) contains “The Translation of Utterances of shaykh Kunta al-MichighƯshƯ�&RQFHUQ-ing the Dogmas of Islam”, published in the publishing KRXVH�RI�$��0��0LNKDƱORY�LQ�3RUW�3HWURYVN��0Dkhachqa-la —M. A.��LQ�������51/��Ʌ��ɤɭɦ���²����
The book is printed with black ink on white factory SDSHU� ZLWK� \HOORZLVK� WLQW�� 7KH� WH[W� LV� VLWXDWHG� RQ� ERWK�VLGHV�RI�WKH�IROLR��H[FHSW�IRU�WKH�ODVW�SDJH���7KH�SDJLQD-tion performed in Arabic numbers in round brackets is SODFHG�DW�WKH�FHQWUH�RI�WKH�SDJH�DERYH�WKH�IUDPH��7KH�WH[W�in Kumyk language is written in Arabic script by means of elegant naskh, the only one used for the entire lithog-UDSK\��7KH�ERRN�LV�LQ�H[FHOOHQW�FRQGLWLRQ��,W�FDPH�WR�WKH�RNL by mail in the capacity of compulsory copy, and the QXPEHU�RI�LWV�SRWHQWLDO�UHDGHUV�E\�GH¿QLWLRQ�ZDV�VPDOO�
As indicated above, the book (its second edition) was published in 1911. It is authored by Kunta-shaykh (Chechnia, MichighƯshƯ��� 7KH� WUDQVODWLRQ� LV� FDUULHG� RXW�by ShikhDPPDW�TƗڬƯ�� WKH� VRQ� RI� %D\EXODW� IURP� (USHOL��%XƱQDNVNLƱ�GLVWULFW��>�@��D�WDOHQWHG�SRHW��ZULWHU�DQG�WUDQV-lator, known for publishing religious literature. It will VXI¿FH�WR�QRWH�WKDW�LQ�D�PDWWHU�RI����\HDUV������²������ShikhDPPDW�TƗڬƯ prepared and published over 30 book (i. e. three books per year on average). Most of these pub-lications were written in Kumyk language, but there are those that were written in Arabic. Mostly they are transla-WLRQV�RI�$UDELF��7XUNLF��7ƗWƗU��Chechen scholars and theo-logians into the author's mother tongue [2].
The language of protograph is unknown, but it can EH� FRQMHFWXUHG� WKDW� WKH� WH[W� ZDV� WUDQVODWHG� IURP� WKH�PDQXVFULSW�ZULWWHQ� LQ������E\� WKH�SULYDWH�VHFUHWDU\�DQG�PXUƯG of Kunta-ڭƗMMƯ��D�Chechen from Alkhan-Yurt, ‘Abd DO�6DOƗP� 7XWJLUHHY�� 6XSSRVHGO\�� WKH� XWWHUDQFHV� RI� WKH�shaykh�ZHUH�ZULWWHQ� GXULQJ� KLV� H[LOH��ZKHUH� WKH� WZR�RI�them were together in the course of seven months. ‘Abd DO�6DOƗP�ZURWH�
I named these records of mine “the Answers of the $OO�.QRZLQJ� 7HDFKHU� WR� WKH� 4XHVWLRQV� RI� DQ� ,QTXLVLWLYH�Student”, committing to paper everything that I have heard from him in full and without any abridgements [3].
The entire book is written in the style typical for Mus-lim works of the pre-revolutionary Northern Caucasus, in the genre of questions and answers. The wording for TXHVWLRQV�LV�PLVVLQJ��WKH�DQVZHUV�EHJLQ�ZLWK�WKH�IROORZ-LQJ�ZRUGV��³7KH�VDLQW�RI�$OOƗK�.XQWDڭ�ƗMMƯ�DOVR�VDLG«´�The instructions are devoted to the major aspects of Mus-lim theology, religious practice, ethics and various aspects RI�PDWHULDO�FXOWXUH�>�@�
The book concludes with two hymns (naξP) in Ara-bic language in dedication to Prophet Muڭammad. The ¿UVW�LV���OLQHV�ORQJ��WKH�RWKHU�RQH�²�����,W�LV�IROORZHG�E\�D�WUDGLWLRQDO�SUD\HU�JORUL¿FDWLRQ�LQ�KRQRXU�WR�0RVW�+LJK�$OOƗK�DQG�+LV�SURSKHWV�
In the progress of work relating to the article it was revealed that the manuscript we had great interest for was translated from Kumyk into Chechen by a certain Agha 0ƯU]Ɨ�E��Shu‘ayb al-GuyڳƯ��,Q������LW�ZDV�WUDQVODWHG�LQWR�Russian language by A. M. Garasaev and published in the %XOOHWLQ�RI�0RVFRZ�8QLYHUVLW\�>�@�
The described lithography is an interesting docu-ment related to the spread of the religious movement in the Northern Caucasus that united the followers of shaykh Kunta-ڭƗMMƯ��7KH�ODWWHU�SOD\HG�DQG�FRQWLQXH�SOD\LQJ�D�VLJ-QL¿FDQW� UROH� LQ� WKH� UHOLJLRXV��SXEOLF�� VRFLDO�DQG�SROLWLFDO�life in the region. It largely has to do with tremendous popularity of shaykh Kunta-ڭƗMMƯ�LQ�WKH�1RUWKHUQ�&DXFD-sus. Thanks to him back in the early 60s of the 19th cen-tury a κnjIƯ�WHDFKLQJ�UHODWHG�WR�WKH�QDPH�RI�µ$EG�DO�4ƗGLU�*ƯOƗQƯ������²������JDLQHG�D�IRRWKROG�LQ�Chechnia, In-ia, In-a, In-
gushHWLLD�DQG�LQ�SDUW�LQ�'ƗghLVWƗQ�DQG�2VVHWLLD��7KH�VHU-mons of Kunta-ڭƗMMƯ� DERXW� SHDFH�� EURWKHUKRRG�� VXSSRUW�of the destitute and orphans met the general feeling and state of mind of the nations of the Caucasus, tired of end-less wars. The main points of his sermons were the ideas of non-resistance to evil by means of violence. He called mountain dwellers to cease bloodshed and switch over to peaceful way of life. Dhikrism contradicted the ideol-ogy of ghD]DZƗW, demanding the continuation of struggle against the enemy to the bitter end. Kunta-ڭƗMMƯ said, “I am HQWUXVWHG�ZLWK�RQO\�SUD\HU�EHDGV�E\�$OOƗK��DQG�,�ZLOO�QRW�WDNH�QHLWKHU�D�GDJJHU�QRU�D�ULÀH�LQ�P\�KDQGV´�>�@�
In spite of his great popularity in the land, little is known about the life of Kunta-ڭƗMMƯ��7KH�PDMRU�SRUWLRQ�RI�information on his life is gathered from oral legends and numerous religious hymns (naξP), composed about him EHIRUH�KLV�H[LOH�DV�ZHOO�DV�ODWHU�
Kunta-ڭƗMMƯ� ZDV� ERUQ� ca. ����� LQ� WKH� VHWWOHPHQW� RI�Melcha-Khi in a poor Chechen family. His father's name was Kishi, and his mother — Kheda. Some time later his family moved to a mountain aul known as Ilskhan-Yurt, ZKHUH� KH� OLYHG�XQWLO� KLV� H[LOH��7KH� OHJHQGV� UXQV� WKDW� LQ�his childhood Kunta loved to spend time in solitude, was TXLFN�ZLWWHG� DQG�JLYHQ� WR� UHÀHFWLRQ��+H� OHDUQHG�$UDELF�JUDPPDU��FRXOG�UHDG�WKH�4XU¶ƗQ��DQG�ZDV�YHU\�UHOLJLRXV��$W� WKH� DJH� RI� ��²��� WRJHWKHU�ZLWK� KLV� IDWKHU� KH�PDGH�a ηajj�WR�0DNND��ZKHUH�KH�PHW�WKH�IROORZHUV�RI�WKH�4DGL-UL\\D�EURWKHUKRRG�>�@�
Some researchers are inclined to think that Kunta-ڭƗMMƯV�DFTXDLQWDQFH�ZLWK�WKH�QHZ�νDUƯTDW took place long before his ηajj, and had to do with his reading of Is-lamic literature. Others believe that his acquaintance with WKLV� WHDFKLQJ� EHJDQ� GXULQJ� KLV� ¿UVW� ηajj� �����²�������and a deeper mastering of it — during his pilgrimage to WKH�KRO\�SODFHV�LQ�����²������([DFW�LQIRUPDWLRQ�DERXW�LW� LV�PLVVLQJ��7KH� RQO\� GH¿QLWH� SLHFH� NQRZQ� LV� WKDW� KLV�active preaching activity began after his second ηajj. The DVVRFLDWH�RI�WKH�KHDG�RI�$UJXQVNLƱ�RNUXJ�RI�7HUVNLƱ�UHJLRQ�A. P. Ippolitov wrote that the number of his followers dra-matically increased:
Dhikrists from Nazran auls had their own foremen with chosen PXUƯGs… Soon Chechnia, Nazran and the majority of mountainous communities of Chechen tribes were cov-ered with this mystic teaching as though it was a strong QHW�>�@�
Anyone who was interested could become an adherent of this new teaching. The initiation into PXUƯGs was rather simple: Kunta-ڭƗMMƯ�RU�KLV�DWWRUQH\��ZLNƗO), took the one joining the brotherhood by the hand and asked whether he, acknowledging in his heart the holiness of the chosen teacher, pledges to utter the formula of “/Ɨ�LOƗKD�LOOƗ�OOƗK” one hundred times after each QDPƗ] and participate in the ritual of the circular dhikr [9].
The number of adherents of the new teaching was FRQVWDQWO\�DQG�VLJQL¿FDQWO\�JURZLQJ��:RPHQ�DOVR�MRLQHG�the ranks of PXUƯGs. They were allowed to participate in UHOLJLRXV�DFWLYLW\��H[SUHVVHG�LQ�WKH�SXEOLF�UHDGLQJ�RI�Ɨ\ƗW, various prayers and performance of dhikr. A multi-branch underground (on account of the negative attitude it was acquiring from the authorities) religious and political or-
ganization emerged all over Ingushetiia and Chechnia. It was headed by the PXUƯG foreman tkhDPGD and his H[HFXWLYH� DVVRFLDWH� turkh, who communicated orders to PXUƯGs [10]. The authorities, disturbed by this religious organization that continuously gained strength, began persecuting “dhikrists”. Kunta-ڭƗMMƯ� DOORZHG� KLPVHOI� WR�apprehended with the purpose of warding off the danger IURP�KLV�IROORZHUV��$FFRUGLQJ�WR�RI¿FLDO�VRXUFHV�WKH�DU-UHVW�ZDV�PDGH�RQ�-DQXDU\��UG�RI������ LQ� WKH�YLOODJH�RI�Serzhen-Yurt. Having learned that arrested Kunta-ڭƗMMƯ�LV�in the settlement of Shali,
three thousand fanatics (including several women) with-RXW�¿ULQJ� D� VKRW�ZHUH� DGYDQFLQJ�ZLWK� GDJJHUV� DQG� VDEUHV�DJDLQVW�D�GHWDFKPHQW�RI�VL[�EDWWDOLRQV�WKDW�ZDV�ZDLWLQJ�IRU�them [11].
According to various sources the death toll numbered IURP� ���� WR� ���� DGKHUHQWV�� DPRQJ� ZKRP� WKHUH� ZHUH�women.
7KH� WUDJLF� RXWFRPH� OHG� D� VLJQL¿FDQW� QXPEHU� RI shaykh's adherents to migrate to Turkey, and shaykh him-VHOI�ZDV�H[LOHG�³IRU�LQGH¿QLWH�WLPH´�WR�WKH�YLOODJH�RI�8V-tiuzhno of Novgorod province. There are no further data on the fate of Kunta-ڭƗMMƯ��+LV�IROORZHUV�EHOLHYH�WKDW�KH�hid himself and will come again on the eve of the Judg-ment Day. There is a belief that Kunta-ڭƗMMƯ�LV�RQH�RI�WKH�����VDLQWV��XSRQ�ZKRP�WKH�XQLYHUVH�KROGV�>��@��0DQ\�UH-ligious hymns (naξP) have been compiled about it among his people.
After the apprehension of Kunta-ڭƗMMƯ��QHZ�RIIVKRRWV�of the brotherhood emerged, at the head of which where his followers: Batal-ڭƗMMƯ�%HONKDURHY��¿J���), ڣusayn-ڭƗMMƯ�Gardanov (¿J������%DPDW�*LUƗ\ڭ�ƗMMƯ�0LWDHY��ChLP�PƯU]Ɨ�Taumerzaev, Mani-shaykh Nazirov and Wis-ڭƗMMƯ�=DJLHY��Among those who received a blessing from Kunta-ڭƗMMƯ�ZDV�Ƚɚɣɪɛɟɤڭ�ƗMMƯ�(YORHY��7KH�ODWWHU�KDG�QRW�OHIW�DQ\�GLV-FLSOHV� DQG� IROORZHUV�RI� KLV�� KRZHYHU�� KH� LV� VWLOO� UHYHUHG�XQWLO�QRZ�LQ�WKH�YLOODJH�RI�1DV\U�4RUW��7KH�EURWKHUKRRGV�H[LVWHG� DV� H[FOXVLYH� JURXSV�� ZKR� VHFUHWO\� IURP� WKH� DX-thorities preached their teaching, performed religious rites and ceremonies, and had certain distinctive features in ritual practice.
Kunta-ڭƗMMƯ�GLG�QRW� OHDYH�DQ\� LQVWUXFWLRQV� UHJDUGLQJ�the rules of performance of his dhikr. But his followers perform dhikr� LQ� H[DFWO\� WKH� VDPH�PDQQHU� DV� GLG� WKHLU�forefathers. For this purpose PXUƯGs stood shoulder to shoulder with one another forming a circle. It is believed that the space inside the circle becomes a holy place, where God's mercy descends. On the motion made by the leader of the rite, one of PXUƯGs with a high-pitched voice slowly and monotonously utters “/Ɨ�LOƗKD�LOOƗ�OOƗK´��DOO�repeat after him and, swaying to and fro on the spot in time with the tune clap their hands. Then a slow circular motion begins, which is also accompanied with rhyth-mic hand claps. The circular motion gradually speeds up, meanwhile the phrase ulloh-ulloloh��³$OOƗK�LV�RQH´��FRQ-stantly and rhythmically is being repeated. Several rounds into it, on the signal of tkhDPDGD, the direction of mo-WLRQ�LV�FKDQJHG�WR�WKH�RSSRVLWH�GLUHFWLRQ��DQG�WKLV�PRYH-PHQWV�PD\�JR�RQ� IRU�RQH�KRXU�DQG�XS� WR�¿YH�DQG�HYHQ�longer. Dhikr is concluded with a certain prayer — the
DSSHDO�WR�$OOƗK��ZKHUH�HYHU\RQH�DVNV�+LP�WR�JLYH�shaykh Kunta-ڭƗMMƯ�WKH�ULJKW�WR�VDYH�DQG�PHGLDWH�RQ�WKH�-XGJPHQW�Day, and they also ask the forgiveness of the sins of kith and kin [13]. Women perform dhikr separately from men.
The geography of the spread of the teaching of Kunta-ڭƗMMƯ�LQ�WKH�&DXFDVXV�LV�DV�IROORZV��WKH�PDMRULW\�RI�adherents are located in Chechnia and Ingushetiia, insig-QL¿FDQW� QXPEHUV� RI� IROORZHUV� OLYH� LQ� .KDVDYLXUWRYVNLƱ�DQG�1RYRODNVNLƱ�GLVWULFWV�RI�'ƗghLVWƗQ��LQ�$KPHWVNLƱ district in Georgia, and in PrigorodnyƱ�GLVWULFW�RI�2VVHWLD�>��@�
The territory of Chechnia and Ingushetiia numbers 13 ]L\ƗUDs related to the name of Kunta-ڭƗMMƯ. The most revered and visited one is the ]L\ƗUD� of Kunta-ڭƗMMƯV�mother, KhHGD��LQ�(UWHQL��WKH�YLOODJH�RI�3HUYRPDƱVNRH�RI�9HGHQVNLƱ�GLVWULFW�RI�Chechnia) (¿J���). The burial places of his father, sisters, wife, etc. are also treated with great UHYHUHQFH�>��@�
The followers of Batal-ڭƗMMƯ�%HOKDURHY�SHUIRUP�dhikr PXFK� VORZHU� DQG� VKLIW� IURP�RQH� IRRW� WR� WKH�RWKHU�� WKHLU�dhikr is not as long as that of the followers of Kunta-ڭƗMMƯ��and women are not allowed to participate in the circle dhikr. Their place of worship is ]L\ƗUD, which is located in the village of Surkhakhi (¿J���). The new facility, built anew in the early 21st century, literally wallows in granite framing and shines with gold. Hardly there is an analogue RI�WKLV�JUDQGHXU�DQG�DUFKLWHFWXUDO�H[HFXWLRQ�LQ�DOO�RI�WKH�Northern Caucasus [16]. The geography of the spread of wird is as follows — Surkhakhi, Ekazhevo, Barsuki, ,DQG\UND��1D]UDQ��$FKDOXNL��RWKHU�UHJLRQV�RI�WKH�ODQG�KDYH�no followers of this teaching. The precise population of his adherents is unknown, but is estimated (by the PXIWƯ\\DW of the Republic of IngushHWLLD�� DW� URXJKO\� ����� RI� WKH�overall population of the Ingush.
The followers of ڣusayn-ڭƗMMƯ Gardanov perform loud dhikr and similar to the followers of Bamat-GirƗ\-ڭƗMMƯ�Mitaev shake their heads back and forth, meanwhile jumping on the spot alternating one foot with the other. The� ]L\ƗUD� of ڣusayn-ڭƗMMƯ� LV� ORFDWHG� LQ� WKH� YLOODJH� RI�Plievo. The distribution areal of this teaching is rather small — the village of Plievo, Achaluki and partially Bar-suki. One may come across isolated families in other dis-tricts.
7KH� IROORZHUV� RI� %DPDW�*LUƗ\ڭ�ƗMMƯ� 0LWDHY� GXU-ing their dhikr performance shake their heads back and forth, meanwhile jumping on the spot alternating one foot with the other, repeating also the formula of tawηƯG�>��@��Women perform dhikr separately from men. =L\ƗUD�RI� %DPDW�*LUƗ\ڭ�ƗMMƯ� LV� ORFDWHG� LQ� WKH� YLOODJH� RI� $YWX-U\�>��@��7KH�GLVWULEXWLRQ�DUHDO�RI�WKLV�SDUWLFXODU�wird rough-O\� LQFOXGHV� 6KDOLQVNLƱ�� .XUFKDOR\HYVNLƱ�� *UR]QHQVNLƱ��
*XGHUPHVVNLƱ��9HGHQVNLƱ��8UXV�0DUWDQRYVNLƱ�GLVWULFWV�RI�Chechen Republic [19] and Nazran district of the Repub-lic of Ingushetia [20].
The ritual of dhikr performance for the followers of Mani-shaykh is similar to that, which is practiced by the IROORZHUV� RI� %DPPDW�*LUƗ\ڭ�ƗMMƯ� 0LWDHY�� 7KHUH� LV� WKH�practice of head-shaking in the course of dhikr. Women may participate in the circular dhikr, separately from men. Their ]L\ƗUD�is located in the village of Bammat-Yurt (the village of Vinogradnoe of Chechen Republic), the ad-KHUHQWV� RI� WKH� EURWKHUKRRG� SRSXODWH� 1DGWHUHFKQ\Ʊ� DQG�*UR]QHQVNLƱ�GLVWULFWV�RI�Chechnia.
The followers of ChLP�PƯU]Ɨ�7DXPHU]DHY�DFFRPSDQ\�their dhikr with playing percussion instruments (zhirkh), GLYLGLQJ�LQWR�VHYHUDO�URXQGV��7KH�¿UVW�FLUFOH�LV�IRU�WKRVH�who perform dhikr with zhirkh��WKH�VHFRQG�URXQG�²�IRU�WKRVH�ZKR�PRYH�LQ�WKH�GLUHFWLRQ�RSSRVLWH�WR�WKH�¿UVW�RQH��WKH�WKLUG�RQH�PRYHV�LQ�WKH�VDPH�GLUHFWLRQ�DV�WKH�¿UVW�GRHV��DQG�¿QDOO\�WKH�IRXUWK�URXQG��MXVW�DV�WKH�VHFRQG�RQH��PRYHV�LQ� WKH�RSSRVLWH�GLUHFWLRQ��$SSUR[LPDWHO\�HYHU\� WHQ�PLQ-utes everyone stops and following a short break they re-sume their movements, but going the opposite direction. Another distinctive feature of this brotherhood is a white Astrakhan papakha, an obligatory attribute of the ritual. People call them “white-hats”. Women together with men may participate in dhikr�� KRZHYHU�� PRUH� RIWHQ� ZRPHQ�cling together [21]. Their ]L\ƗUD�is located in the village RI�0DƱUWXS�RI�6KDOLQVNLƱ�GLVWULFW�RI�Chechnia. Their princi-pal area of distribution is ChechQLD�²�.XUFKDORHYVNLƱ�DQG�6KDOLQVNLƱ�GLVWULFWV��DOWKRXJK�RQH�PD\�FRPH�DFURVV�ZLWK�the followers of this brotherhood all over the Republic, their main population is concentrated in these districts of Chechnia.
The followers of Wis-ڭƗMMƯ� =DJLHY� SHUIRUP� dhikr similarly to the followers of Kunta-ڭƗMMƯ�DQG�ChLP�PƯU]Ɨ��but they use musical instruments: a percussion instrument zhirkh and a traditional Chechen violin. Like the follow-ers of ChLP�PƯU]Ɨ�WKH\�ZHDU�ZKLWH�$VWUDNKDQ�SDSDNKDV��for which they were named “white-hats”. Their�]L\ƗUD�is located in the village of Arbuzinka (Krasnaia Poliana) of Sandyktau district of Akmola oblast of Kazakhstan. That is the location where Wis-ڭƗMMƯ�LV�EXULHG�>��@��7KH�GLVWUL-bution areal of the group comprises the villages of Av-tury and Alkhan-Yurt of Chechen republic and Celinograd oblast of Kazakhstan.
The described version of ڦnjIƯVP�LV�QRW�VSUHDG�DOO�RYHU�the Northern Caucasus. The Muslims from other parts of the region oftentimes do not acknowledge the cult of sa-cred graves and springs, reverence for shaykhs and their family members. They consider this form of ڦnjIƯVP� WR�be non-Islamic in form, just as they consider the roots of observed customs and rites to be non-Islamic [23].
N o t e s
1. .DWDORJ�SHFKDWQ\NK�NQLJ�L�SXEOLNDFLƱ�QD�LD]\NDNK�QDURGRY�'DJHVWDQD��GRUHYROLXFLRQQ\ƱM�SHULRG� (The Catalogue of Printed %RRNV�DQG�3XEOLFDWLRQV�LQ�WKH�/DQJXDJHV�RI�WKH�1DWLRQV�RI�'ƗghLVWƗQ��3UH�5HYROXWLRQDU\�3HULRG)) (Makhachkala, 1989), p. 91.
2. G. 2UD]DHY��³0DVWHU�SHUHYRGRY��,]YHVWQ\Ʊ�XFKČQ\Ʊ�ERJRVORY�6KLNKDPPDW�NDGL�L]�ƠUSHOL´��³7KH�7UDQVODWLRQ�0DVWHU��)DPRXV�6FKRODU�DQG�7KHRORJLDQ�6KikhDPPDW�TƗڬƯ�IURP�(USHOL´�� $V�VDODP�,,���������S����
���$��0��*DUDVDHY��³3RXFKHQLLD�GRVWRƱQRJR�VKHƱNKD�L�VRYHUVKHQQRJR�XVWD]D�.XQWD�+DG]KL�FKHFKHQVNRJR´��³/HVVRQV�RI�+RQRXU�able Shaykh and Perfect 8VWƗGK�.XQWDڭ�ƗMMƯ�RI�ChechQLD´���9HVWQLN�PRVNRYVNRJR�XQLYHUVLWHWD�,9���������S�����.
Fig. 1. 7DUMDPD�0DTƗODW�DO�shaykh Kunta al-MichighƯshƯ… (The Translation of Utterances of shaykh Kunta al-MichighƯshƯ�&RQFHUQLQJ�WKH�'RJPDV�RI�,VODP���3DSHU������î�����FP. Port-Petrovsk (MakhachTDOD���������1/5��FDOO�1R��/��NXP�������I�����&RXUWHV\�RI�WKH�/LEUDU\�
Fig. 2. Batal-ڭƗMMƯ�%HOKRURHY��From the personal archives of the author.Fig. 3. ڣusayn-ڭƗMMƯ�*DUGDQRY��From the personal archives of the author.Fig. 4. =L\ƗUD of KhHGD��0$(�5$6�H[SHGLWLRQ���������3KRWR�E\�WKH�DXWKRU�Fig. 5. =L\ƗUD of Batal-ڭƗMMƯ�%HOKRURHY��0$(�5$6�H[SHGLWLRQ���������3KRWR�E\�WKH�DXWKRU�