{"id":3178,"date":"2020-07-24T11:37:19","date_gmt":"2020-07-24T10:37:19","guid":{"rendered":"https:\/\/mythslegendes.com\/?page_id=3178"},"modified":"2020-07-24T11:37:19","modified_gmt":"2020-07-24T10:37:19","slug":"legendes-de-taipa","status":"publish","type":"page","link":"https:\/\/mythslegendes.com\/en\/mythology-nakh\/legends-of-taipa\/","title":{"rendered":"Legends of Taipa"},"content":{"rendered":"

The legends<\/a> of taipa, <\/em>which are often those of a village, generally belong to oral tradition. It should be noted that, unlike properly family genealogies that everyone knows (the custom obliging each Chechen or Ingush to know how to list, at least, eight generations of the patronymic line) these legends are not known to everyone. In a village there is always someone who can tell them, but the others do not know (Ivanenkov, 1910, p. 10).<\/p>\n\n\n\n

There are genealogies, coming from an epic tradition, which may have no connection with the Arab-Muslim past. Some refer, for example, to the Nartes. Thus, at the end of the XIXe<\/sup> century, many Ingush families called themselves their descendants; one of the observers of the time knew an old man who was able to enumerate the twenty generations which separated him from a Narte (Dum\u00e9zil, 1930, p. 14-15).<\/p>\n\n\n\n

Parall\u00e8lement, on trouve des g\u00e9n\u00e9alogies qui remontent aux anc\u00eatres arabes les plus prestigieux. Ce peut \u00eatre Ab\u016b Muslim (Abu Buslo dans une prononciation locale), personnage semi-l\u00e9gendaire \u00e0 qui l’on impute la propagation de l’islam au Dagestan<\/a> and which several Dagestani feudal dynasties claim (Istoria Dagestana, <\/em>1967, p. 158). Very often, among the founders are nationals of Sh\u0101m (Syria). The great connoisseur of mountain Chechens, N. Ivanenkov, cites some interesting examples, all of which date from the beginning of the 20th century.e<\/sup> century.<\/p>\n\n\n\n

Ainsi, les habitants de deux villages voisins du bassin de la rivi\u00e8re Argun, Nakhtchi-Kelo\u00ef et Tchebah-Kelo\u00ef, se rattachent \u00e0 Hasan et Husayn, descendants d’un ressortissant syrien. La legend<\/a> raconte qu’un certain roi ou prince syrien d\u00e9cida d’introduire une nouvelle loi interdisant la vendetta et punissant de mort tout assassin. Malheureusement, le fils du prince, Nasho, doit subir ce sort le premier. Sa m\u00e8re intervient alors pour le sauver\u00a0: \u00ab\u00a0Moi aussi, j’ai des droits sur mon fils\u00a0; que les juges prononcent leur verdict\u00a0!\u00a0\u00bbCondamn\u00e9 \u00e0 l’exil, Nasho quitte le pays\u00a0; finalement, il se retrouve \u00e0 Nashkha (plateau au sud de la Tch\u00e9tch\u00e9nie, foyer l\u00e9gendaire de toutes les tribus tch\u00e9tch\u00e8nes). L\u00e0, il devient p\u00e8re de sept fils\u00a0; de l’un d’entre eux sont issus Hasan et Husayn, fondateurs des villages susnomm\u00e9s (Ivanenkov, 1910, p.\u00a010). Des habitants d’autres villages de la m\u00eame localit\u00e9 rapportent des histoires semblables sur les \u00ab\u00a0fr\u00e8res issus du Sh\u0101m\u00a0\u00bb. Tel le village de Zumsoj, dont une partie des habitants se disent descendants de Sh\u0101mil Kh\u0101n, l’un des cinq fr\u00e8res \u00ab\u00a0issus de la maison du Proph\u00e8te\u00a0\u00bb, qui auraient \u00e9migr\u00e9 pour fuir la col\u00e8re du souverain syrien (Ivanenkov, 1910, p.\u00a011-12).<\/p>\n\n\n\n

The taipa <\/em>Ersanoj, in Ichkeria (south-eastern Chechen country), traces its history back to Qul\u0101b, inhabitant of the city of Sh\u0101m in Turkey. According to legend, Qul\u0101b retires to Bukhara with his son Kusay, where the latter kidnaps Huzeymat, betrothed to a certain Ahmat. With her, he takes refuge in Nashkha, where she gives him a son, Mulku. Ahmat finds his offender in Nashkha and kills him; Huzeymat returns to Bukhara with Mulku, to his brothers. At the age of fifteen, Mulku, who still showed extraordinary strength and endurance, became a daring and insolent teenager. The old Bukhariots persuade Huzeymat to leave the city. This is how Mulku found himself in Itchkeria and built his stone house, just in front of the village of Ersanoj (Popov, 1870, p. 9-10). One can notice the absence of any indication on the Islamity of the founder, who could, in principle, be pagan; in any case, the Ersenoj carry a particular tradition, according to which they owe their conversion to Islam to a certain Bersan, a Dagestanese who would have come to them in the eighth generation from the arrival of Mulku (Popov, 1870, p. 13).<\/p>","protected":false},"excerpt":{"rendered":"

Les l\u00e9gendes de taipa, qui sont souvent celles d’un village, appartiennent en r\u00e8gle g\u00e9n\u00e9rale \u00e0 la tradition orale. Il est … <\/p>","protected":false},"author":1,"featured_media":0,"parent":3168,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-3178","page","type-page","status-publish","hentry"],"amp_enabled":true,"_links":{"self":[{"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/pages\/3178","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/comments?post=3178"}],"version-history":[{"count":0,"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/pages\/3178\/revisions"}],"up":[{"embeddable":true,"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/pages\/3168"}],"wp:attachment":[{"href":"https:\/\/mythslegendes.com\/en\/wp-json\/wp\/v2\/media?parent=3178"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}