THE TURKOMAN HORSE IN EUROPE AND THE AMERICAS

THE TURKOMAN AND THE ARABIAN COMPARED Perhaps this is a good time and place to consider the differences, which existed at that time between the horse we know as having been recognizably "Arabian" and that we know as being recognizably "Turkoman/Turanian" and understand how the two came to be confused.  The Turkoman (left) and the Arabian, in their purest old forms, were very like one another in some ways and very different in others. Both had excellent speed and stamina. Both had extremely fine coats and delicate skin, unlike that of any breed found in Europe. They both had large eyes, wide foreheads and tapering muzzles. They both came from very arid environments. Here, however, the similarities between the Turkoman of Central Asia and the Nedji Arabian end, and the horses begin to diverge to suit their environments and the fighting styles of their breeders.  Among the differences which are probably due, in the main, to environmental influences are these:  The Turkoman as small hooves, and the old Nedji Arabian fairly large hooves for its size. This was an adaptation to footing. The steppes of Central Asia consisted of hard, rocky ground, covered somewhat with coarse sand somewhat more like fine gravel and clumps of stiff, parched vegetation. A smaller hoof was needed here to be able to negotiate the embedded rocks and clumps without become stuck in them. In the Central Arabian desert, there is deep sand of the kind that beach-loving Americans usually associate with the word "sand." Large rocks are often not embedded and can be moved by a passing hoof. The larger hoof is needed here to cope with this kind of going.  The spine of the Turkoman, the Tekke Turkoman (and today in many cases the Akhal-Teke) in particular, is much longer than that of the Arabian. The reason for this may likely be that when riding long distances, the Turkoman was expected to trot, and the Arabian was not. Indeed, a fluid trot may not have come naturally to the old Arabian at all, as trotting on any horse over heavy sand is extremely tiring and difficult. In general, one will notice that the more difficult the "going" underfoot, the shorter-backed a "native" type of horse will be (and some such horses will also show a tendency to substitute the pace or a single-foot gait for the trot, to avoid the forging and striking that too short a back on too long-legged a horse tends to produce).  The Turkoman is on the whole taller than the desert-bred Arabian. This, again, may have to do with the comparative stability of footing which the Turkoman often enjoyed. Height would put Arabians in the desert at a disadvantage, as the higher one's center of gravity is over footing of any kind, the more energy is required to maintain it in balance; insecure, shifting footing takes more energy still. A taller horse under the same circumstances is likely to tire sooner than a shorter one.  In other words, the Turkoman is ideally suited for noticing, outrunning and outlasting predators, and moving to and from water, on the Central Asian Steppes; and the Arabian is ideally suited for noticing, outrunning and outlasting predators, and moving to and from water, in the Central Arabian Desert.  Among the differences which are probably due, in the main, to suitability for use and thus selective breeding, are these:  The Turkoman is often nearly mane-less. Considering that it was originally used as a "moving platform" for mounted archers, this should not be all that surprising. A flowing mane would greatly interfere with the drawing of a bow. Certainly one could braid a mane in preparation for a fight, but of course in this case one would have to know in advance that the fight was coming, which wasn't always the case. The Arabs, when they fought on horseback, used a very long lance or a short sword, with which a long mane was less likely to interfere or become entangled.  The Arabian carries its tail high when galloping, and higher than most when walking or trotting. The Turkoman runs with its tail streaming behind it, where it does not interfere with the drawing of the bow when taking the famous Parthian Shot.  In other words, the Turkoman is the ideal platform for mounted archers who shot on the run, and the Arabian is the perfect platform for lancers and swordsmen.  Among the differences which may be due, in the main, to both environmental and breeding influences -- or whose influence is unknown -- are these:  The Turkoman horse, in all its form, has a coat which glows with a metallic sheen. Not all horses in a population will show it, and some glow more than others, but as a whole, a glowing coat is a hallmark of the breed. This is due to a change in the structure of the individual hair. Many theories have been put forth as to why the Turkoman glows, but none explain why the Turkoman horses in particular benefit from this genetic difference and why other horses would not.  The Turkoman horse is narrower in the body than the Arabian, or indeed than any other breed of horse. This helps it to dissipate heat quickly, but it is also a great aid in twisting and turning in the saddle, which would be invaluable to mounted archers who need to shoot in any direction, as opposed to lancers who need a firm footing from which to thrust a lance. Lance-throwing from horseback would be far easier on an Arabian -- whose "wider wheel base" would also help with making the sharp turns that close-in fighting requires.  In other words, the Turkoman was the ideal horse for the Turkmen, and the Arab was the ideal horse for the Arabs.  So how did this confusion over which horse was which arise? There were probably several contributing factors.  One of them was that when the first Oriental horses were imported to England, it simply didn't matter what kind of horse it was, so long as it was elegant and fast and could race.  Another comes from Islam. Throughout the Islamic world in previous times, it was commonplace for Arabs to "adopt converts into the tribe," so to speak, especially if they were wealthy and/or in positions of power. A Turk who converted to Islam was taught Arabic (to read the Koran in Arabic) and called an "Arab" by the Arabs. The Turks, being nomads, were generally open to new ideas from all over the place; many who were previously Buddhist or Zoroastrians embraced Islam and thus became nominally "Arabs." Thus their horses might have gotten that appellation by association. (For more information on this process, see Frye below).  All this may have contributed to the fact that in England, as Sidney tells us, "Every Oriental horse -- Turk, Barb or Egyptian bred -- is called an Arab in this country."  How much the Arabian and the Turkoman have been crossed in the past is open to debate. There are those who believe that this was never done, on either side; and it may well be that in remote places like the Nejd the core Arabian was kept "pure," just as the Turkoman would have been kept "pure" by the most nomadic tribes of Turkmen.  However, it is very likely that there was some -- and in some cases a good deal of -- intermingling between these two types of Oriental hotblood, especially where their borders met. We know that Turkoman stallions were kept for use by the elite palace guards of the Caliph of Baghdad, and that it was these stallions which he used for breeding with his Arabian mares. It was probably from these horses that the Muniqui Arabian arose.  "TURKS" AND THE ENGLISH THOROUGHBRED  The idea that the Turkoman horse, in any of its many types and strains, may have influenced the English Thoroughbred in any way is anathema to many people. But this is not only possible, but very probable.  It has been argued--mainly by Arabian proponent Lady Wentworth--that all the "Turks" listed in Weatherby's General Stud Book are actually "Arabians of the highest class" who are only called Turks because they were bought or taken as prizes of war in Turkey and the Crimea. There is, however, plenty of evidence that the Turks were actually Turks (Turkomans) and not mislabelled Arabians.  The first Turkoman recorded in England is said by Marvin to have been a stallion brought over by Colonel Valentine Baker, who wished to see it used to breed with the English Thoroughbred. We have not yet come across any information as to what happened to that horse once he reached England.  Turkomans were brought to England by soldiers stationed in various parts of the East, the most famous of which was the stallion Merv, who was brought to England by Baker Pacha in the 19th century. What was so astonishing about Merv at the time was the incredibly high stud fee which was charged for his services, £85, which at that time was considered exorbitant for any stallion. Unfortunately, other Englishmen did not esteem Merv the way Baker Pacha did. Sidney quotes a correspondent who had seen Merv as saying, "He looked to me about 16 hands high, fine shoulders, good head and neck, fine skin, good wearing legs, bad feet and leggy. I thought him unsuited to breed hunters ... he looked to me about an 11 stone horse, and not like going through dirt." [A stone = 14 lbs, so an 11 stone horse would be one expected to be able to carry about 150 pounds or about 68 kg.] Merv covered no mares in England, and in 1877 he was sold to the Earl of Claremont's stud in Ireland.  TURKS ON THE CONTINENT  Turkoman horses, aside from being occasional gifts of state, were often brought into Western Europe by various individuals, most connected with the military in some way. Some of these horses have had a profound impact on various European warmblood breeds.  During the late Middle Ages and the Renaissance, one of the most universally acclaimed war and racing horses in Europe was the Neapolitan Courser. Gervaise Markham, Master of Horse to James I of England, describes the Neapolitan in terms which will sound very familiar to the fancier of the Turanian horse:  "A horse of a strong and comely fashion, loving disposition, and infinite courageousness. His limbs and general features are so strong and well-knit together that he has ever been reputed the only beast for the wars, being naturally free from fear or cowardice. His head is long, lean and very slender; and does from eye to nose bend like a hawk's beak. He has a great, full eye, a sharp ear, and a straight leg, which, to an over curious eye might appear too slender -- which is all the fault curiosity itself and find. They are naturally of a lofty pace, loving to their rider, most strong in their exercise, and to conclude, as good in all points that no foreign race has ever borne a tithe so much excellence."  Markham preferred the English Thoroughbred first among all breeds of horses; the Neapolitan second, and the steppe-bred Turk third, notice that he had seen Turks racing on English race courses. (This would have been around 1566-1625.) He also noted of the Turks he had seen that, "Naturally they desire to amble, and, which is most strange, their trot is full of pride and gracefulness."  The most well-known of these horses is possibly Turkmein Atti, (one of many spellings of this horse's name). Although a drawing of him done (presumably) from life shows a horse with many Arabian characteristics, the name is curious in that it means "Turkmen horse" in Turkmenian.  POSSIBLE TURKS IN THE AMERICAS  Much is known about the Akhal-Teke in America, but what of the tribal Turkoman horses who existed before it? There are no actual records of specific Turkomans being imported into the Americas, but there are intriguing similarities between some American horses, present day and extinct, and the Turkoman.  © 1999 Fara Shimbo for the FTH.

HOW OLD IS ASHGABAT?

FAMOUS TURKMEN SCHOLAR DISAGREES WITH COMMON VIEW THAT CITY'S HISTORY BEGAN IN 1881 

Folk etymology reads the name of Ashgabat as "the city of love". This, however, does not necessarily reflect the name of this or that area. It is quite often that the original meaning gets lost. 

Famous philologist of the first half of the XX century A.Potseluyevsky was probably the first to doubt the accepted in literature meaning of the word, "Ashkhabat" (Ashgabat in Turkmen language). He believed that "Ashk" was the name of one of the Parthian kings, although Soviet-time booklets and brochures maintained only one version - "the city of love", where "Ashg" stood for "love" or "devotion". The "Big Russian-Turkmen dictionary" (1986) translates "love" in a Turkmenized manner, as "Yshk" or "Ashyk". But the city is not called "Eskhabat" or "Ashkhabat" or "Ashykabat". It is called "Ashgabat" in Turkmen. 

It was not by accident that famous scientists doubted the city's forced name. Archeologist with no less reputation A.A.Marushenko shared the view of philologist A.Potseluyevsky in pointing to the Parthian origin of the city's name. Researcher of the Turkmen-Seljuk history S.G.Agajanov was of the same opinion too. Historian Kh.Ovnuk, who specialized in history of Farsi, confirmed that in Persian literature of the Middle Ages Parthian king&'s dynasty of Arsakids (Arshakids) was called Ashkanids and dynasty's founder Arshak I - Ashk I. We should also add that the capital of Turkmenistan, Ashgabat, is situated less than 10 km from the former residence of Parthian kings, Nisa, a cradle of the great Parthian Empire. 

Nobody doubts today that Arsakids, descendants of Dakh-Massaget (Scythian-Sarmat) group, generally known as "Turs" (Turanians), are the ancestors of Turkmens. 

This is proved by ethnonymy, toponymy, paper sources, archaeology and ethnology. 

But what about the assertion that Ashgabat is only slightly over 100 and that it was founded in 1881 in a village where tsar's troops were stationed? This date was imposed on us as the only one during Soviet times. 

Let's look up in the history. The outskirts of Ashgabat have been cultivated by people since old times. Numerous watercourses, a suitable position, and a plain itself attracted primitive people. Archaeologists A.A.Marushenko and V.A. Rakov discovered flinty nucleus in the bed of the Ashgabadka river that served as an instrument of the Stone Age man. A.A.Marushenko, who surveyed the Ashgabat region, resumed that the city stands in the area of the ancient settlement of primitive people. 

...The year of 329 BC. The Army of Alexander the Great stopped at Nisa for wintering. Numerous trophies and cumbersome train made it hard to move any further. As ancient historian Kurtsy Ruf writes, "...[Alexander the Great] ordered to put in one place, first, his stuff and then stuff of all soldiers, except for the necessaries. Trains laden with trophies were piled in a wide plain. While everybody waited for king's orders, he ordered take beasts of burden away and to set the rest of the stuff on fire. He was the first to fire his own stuff. And none dared to mourn the price of his blood, given the fact that the same fire burned the king's riches." 

In Russian Archaeologist I.N.Hlopin's opinion, the event described above took place in the outskirts of Ashgabat. 

In 100 years, when the Macedonian Empire collapsed, followed by the state of Selevkids, a new state was born in Southern Turkmenistan governed by two brothers, Arsak and Tiridat. These lands became the core of the emerging Parthian Empire, a world power of antiquity. It was exactly that time (III century BC) that a well-fortified fortress was built in the territory of today's Ashgabat. Archaeological data (Parthian ceramics and other gear) indicate that. Nobody doubts that it was built on Arsakids' order. 

Could it be that the contemporary Ashgabat derived its name from this fortress? In any case, the city's birthday should be attributed to exactly this date - the middle of the III century BC. Both ancient Merv (the citadel of Erkgala) and Kunyaurgench and all other cities with over 1000-year history were fortresses in the beginning. 

The fortress of Ashgabat was turned into a fortified castle of the local governor in the Middle Ages, retaining its strategic importance. This castle was particularly flourishing in Turkmen-Seljuk times (XI-XII centuries). The fortification had round towers made of fine burned bricks and a solid foundation. Archaeologists found many bronze and ceramic works there. The castle stood in the center of the modern Ashgabat. 

In the XIII century, the flourishing lands of Turkmenistan were completely devastated by Chingizhan's hordes. Many cities were razed to the ground. Some of them were reconstructed, but Ashgabat stood as it was for a long time. There was a small village there. The fortress was reconstructed in the XVIII-XIX centuries. 

Historians Munis and Agehi report that Turkmen Khan Murad Serdar recruited soldiers in Ashgabat and Anau to fight Khiva army in 1818. 

Ashgabat was surrounded by fortresses during that time and served as an alarm-post for Turkmens-Teke. In the same year a strong Khivian squad led by Khubbikuli Khoji, having killed many people, devastated Ashgabat and the area between Ashgabat and Mehine (Meana). 

In 1853, foreign troops under the command of prince Feridun-Mirza entered the Turkmen land. The advanced-guard headed by Emir-Khan faced harsh resistance at the approaches to Ashgabat. The clash continued for over an hour, and it was only thanks to the prince's troops that made it in time that Turkmens retreated. Having stayed in Ashgabat for a while, Feridun-Mirza ordered to destroy Ashgabat and 36 fortifications around it. 

But even after that Ashgabat was still called an inhabited locality. In 1856, Turkmens from Ashgabat took 10,000 horsemen against the governor of Astrabat. 

In 1871, Russian explorer Stebnitsky wrote in his "Notes about Turkmenistan": "The city of Askhabat..., trading with Khiva and Persia, has a population slightly exceeding that of Karyz... over one half of fortifications' citizens grow wheat and the rest of them grow fruit." He continued: "Askhabat is a city, yet there is a fortification; there are up to 4000 kibitkas in Askhabat." 

It means that 10 years before the so-called "foundation" (1881) of Ashgabat it was already called the city, even in the Russian sources! And the number of citizens was impressive. It has to be mentioned that the city traded with Khiva and Persia. And the second part of the compound, "abat" (city) explicitly points to the fact that it was the city indeed and not the village. 

Let's compare the population of Ashgabat in 1871 and 1892. The city accounted for up to 4000 kibitkas, according to Stebnitsky. Proceeding from the factual considerations, there should have lived a man, a women and children in each kibitka. Even counting at a minimum rate, taking 2 as an average, we will have 16,000 people living in Ashgabat in 1871, and 13,000 people in 1892, 10 years after the so-called "foundation". 

These facts make us reconsider the date of birth of the city and the interpretation of its name. 

In 1948, Ashgabat was razed to the ground by the powerful earthquake of the XX century. Then it grew up again. Up until recently, however, the city was caught in a web of "slum"; there stood houses for temporal use. There was not a single residential building with improved comfort. The city lacked cultural, educational, administrative and other buildings. And only after Turkmenistan gained independence the situation changed drastically. It is simply impossible to recall everything that has been built over just 13 years of independence! 

Those who were away from Ashgabat for about 10 years will not recognize a white-marble capital of Turkmenistan today. Citizens of the city themselves do not have enough time to see all its new sights - so fast is the pace of construction of new roads, luxury houses, new administrations and cultural-educational establishments. This is the way the city of "divine Arshak", accounting for a 2000-year history, is reviving. 

Ovez GUNDOGDIYEV

FALCONRY IN TURKMEN STEPPES: TRADITION OF THOUSAND YEARS

Long before the origin of agriculture, cattle breeding and handicraft, the aboriginal lived mainly owing to hunt. As civilization developed hunting's importance decreased, so much so, that by the 20th c. it had almost completely lost its significance as a part of economy. Today hunting is one of the most refined types of leisure activities. 

A particular aureole of mystery arose about falconry, which is considered to be the privilege of the elite class. Factually, it's never been a popular pursuit, so it required special training and patience. Falconry, in a sense, is a completion of craft, the highest achievement of man who not only tamed birds of prey, but also made them serve him. 

Along the territory of Turkmenistan from the ancient days to the beginning of the 20th c., hunting was a means of survival. One of the most obvious evidences of that might be the fact when the archaeologists discovered findings of clay figurines in the shape of animals in a Neolithic settlement Djeytun (near Ashgabat), which represented the ancient rites and spells before hunting started. Rocky pictures of ancient remotes in the canyons of Big Balkhan (Western Turkmenistan) contain scenes of individual and team hunting, including representations of arms and animals. 

It was known that the Turkmen and their ancestors hunted for wild rams, wolves, foxes, bears, leopards, tigers, hares, partridges, pheasants, ducks, wild pigeons and so forth. Turkmen and other popular hunters of exclusive courage (mergens, avchys) were well aware of the animals' behaviors. Quite often they had to join battle with large beasts. In these cases the hunter (avchy) wound clothes or koshma (sort of felt carpet) around his arm and gave it to the beast. Stuck with its claws into hunter's arm, the beast was killed by plunging a hunting-knife into the beast's heart. In reality, sometimes such battles finished in a tragic way for the hunter. 

Horse hunting was considerably developed in the epoch of the Antiquity and the Middle Ages. Horse battles allowed the entire tribe or army a stock before war campaigns. It's an interesting fact that it was forbidden to kill animals immoderately. The participants of battles knew the approximate needs of their tribe. They took beforehand a fixed number of bags; and the rest of the beaten animals were set at liberty out of the compact circle. The medieval Turkmen pursued a hunt mainly as a war-educational object. In hunting, the minors were given a chance to show their skill in bow shooting and spear throwing to reveal their personal bravery and valour in single combat with a strong beast. «Oguz-name» tells: Each of his three sons (of Oguz-khan) was courageous, brave and valiant. They excellently coped with any kind of hunt. And seeing them to be good hunters, Oguz beys appointed them emirs of hunt (emir and shikar). Twice a year the Oguz-Turkmen had battle-hunting expeditions of 15 days in duration. That was truly tactical training. Prepared for actions, the whole army concentrated on a large area. All components of real battle were fulfilled. A khan gathered beys from left and right wings and body-guards (oglans), who calculated action plan, appointed a watchman and gave passwords. A mass of beasts was driven together and various blockades were wrought up. During the final phase, the fighters demonstrated wonders of adroitness and braveness. Courageous hunters joined a single battle with a tiger, leopard, wild boar or bear. The fighters were revealed and were personally awarded by the supreme ruler and earned praise from the troops. When some one hit a tiger with an arrow that individual would tie the tiger's tail round his elbow. For hitting a bird directly, that person was given a «sultan» (a kind of headgear). The wild fowl that was caught from hunting was cured and dried. So they prepared them-selves for war action. After training, the army generally increased with young people, who successfully passed the trial mentioned above. 

In personal and team hunting, the Turkmens energetically made use of hound dogs. The Turkmen hound (tazy) is now almost a rarity that specialists try to save this breed of animal. From the old days tazys along with shepherd's dogs were used on the territory of Turkmenistan. In the ancient settlement of Guyar-kala (old Merv) and the medieval settlement of Arapkhana (on the Amu-Darya river), archaeologists found remains of various types of hunting-dogs. Hunting birds were also popular with the Oguzes. It's known that on the territory of Old Kiev Russia the tradition of team horse-hunting with hounds and birds multiplied when there appeared some of the Oguz tribes - Kaiy, Bayat, Bechene, Bayandir, and Tuver. 

A well-trained bird of prey was highly valued in Asia. Medieval Arabian geographers wrote that it was the trained falcons that had been exported from the territory of Turkmenistan. The Seldjuk sultans (ruler) presented falcons to many European kings as the most precious gift. 

Quite often the decisive role in hunting belonged to wild birds. It was not an accident that the Oguz clan totems (on-gons) initiated the birds' names. Rashid-ad-Din (author of the 14th c.) and Abul-Gazikhan (the 17th c.) gave the following names, which were the monikers of Oguz-Turkmen: kite, gyrfalcon, buzzard, mouse-trapper, red hawk, sparrow-hawk, white falcon, molly falcon, and golden eagle. 

It's a remarkable fact that the founders of the Oguz-Turkmen Empire used the names of wild birds. As stated by Makhmud Kashgari (the II c.), the name of Tegrud-bey originated from a bird's name of which «would kill a thousand geese and to eat only one». His brother's name Chagri-bey is also connected with a bird's name - «chakri» (falcon). Chakri was a totem of Kynyk-tribe where the Seldjuks originated. 

Naturally, the process of taming and training wild birds was a case of great skill. Professional falconers can prepare wild birds for hunting in 15 days. First, they put on a specially designed cap on the bird's head or carefully sewed the bird's eyelids together with horsehair. When a hunting bird patiently starts reacting to the master's voice and touch, and confidently sitting on his arm without making any noise, the falconer cuts the thread off setting bird's eyes free. 

The Turkmen falconers used to tame four types of birds of prey: kite, hawk, falcon and golden eagle. Sometimes when the big birds spread their wings, they reached more than one meter and were required wear the caps on their heads constantly, except during hunting. This way it would be impossible for hunting birds to attack babies, poultry and while at the same time protect them from sudden alarm and excitement. With a particular success the Turkmens instructed large falcons. If the rest of the people of Central Asia considered these birds to be very difficult to train, Turkmen falconers without any violence reached high level in training of birds. 

In the process of a team hunting, they let falcons attack a bag in turn. With the bird's help, they hunted for fur-bearing animals, wild ducks, pigeons and partridges. As academician A. Djikiev wrote, the falconers of Western Turkmenistan hunted even for djeirans (a type of chamois); flying falcons sat on the animal's head and shut the djeiran's eyes with wings. The animals lost orientation and became falconer's bag. Even now, but rarely, in the mountains and steppes of Turkmenistan some amateur hunters keep hunting with the help of birds of prey. 

Traditional hunting, once a very important component of the Turkmen life, is now coming near to the end. The reason for this is not only a loss of some skill in the absence of a successive link between generations of hunters-professionals, but also a disastrous condition of the wild nature. Many types of animals have been the objects of hunters, now entered the Red Book. Taking measures to protect and preserve them, it is worth doing so we are able to recollect falconry not only as a king's pastime of old days. Actually it is a part of the national culture (methods of hunting, technique of training), and is worth the most careful attention of the researchers. 

ASHGABAT, THE CAPITAL OF TURKMENISTAN - АШХАБАД - СТОЛИЦА ТУРКМЕНИСТАНА

 Туркменский государственный институт экономики и управления

Туркменский государственный институт экономики и управления

Часть Олимпийского городка

Многоквартирный жилой дом по проспекту "Битарап Туркменистан"

 Многоквартирные жилые дома по проспекту "10 йыл Абаданчылык"

КОНЕУРГЕНЧ, МАВЗОЛЕЙ ТОРЕБЕГ-ХАНЫМ

КУЛЬТУРА ВОДОПОЛЬЗОВАНИЯ ТУРКМЕНСКИХ МАСТЕРОВ

16.02.2016

Испокон веков на туркменской земле горные хребты воспринимались не просто как заметный элемент ландшафта – они прятали под скалами источники ценнейшей влаги, охраняли от знойных и студеных ветров изобильные долины. Традиционно жизнь в этих местах сосредотачивалась в горах и у их подножий, куда дотягивались русла выбравшихся из ущелий рек. 

Сегодня у подножия Копетдага сохранились кяризы – подземные водоводы, вырытые когда-то искусными мастерами. До прихода сюда Каракум-реки на них и на горные речки возлагалась задача орошения полей. Кяризгены вручную, порой на глубине в десятки метров, прорывали протяженные тоннели. Найти под землей и вывести драгоценную воду по рукотворному тоннелю, облицованному для прочности камнем, – искусство сродни ювелирному. 

Сегодня землю орошают протяженные оросительные каналы, чтобы добраться до подземных источников воды бурят скважины. Но и сегодня кяризы не ушли безвозвратно в прошлое, а сохранились, служа источником чистейшей влаги, спасающей путников от жажды. 

Вода в горах была бесценным благом, она же была здесь и главной угрозой. Нередко по изобильным ущельям проносились разрушительные селевые потоки. Потому и горная ирригация велась по особым канонам. Так, оказавшись в ущелье Тутлыдере в Койтендаге, доводилось наблюдать арык, бережно проведенный прямо по выступам скал высоко над дном ущелья. Даже если по долине проносился вал селя, спрятанная на каменных полках ирригационная система оставалась невредимой. 

Горным ирригаторам доводилось проводить вручную невиданные объемы работ. Так, еще в начале прошлого столетия арык в койтендагском ущелье Дарайдере был проведен более чем на десяток километров. В то время, как воды горной речушки уходили в толщу камней, тщательно промазанное глиной русло арыка доносило ключевую воду до равнины. 

Наши предки обуздали и разрушительную силу водных потоков, напоминанием чему служат массивные каменные колонны напорных водоводов мельниц – дегирменов, что сохранились в ущельях Центрального и Западного Копетдага. 

Каждая из таких колонн – высокая каменная труба из тщательно подогнанных каменных плит с выдолбленными в центре отверстиями. Рукотворные исполины олицетворяют собой талант и трудолюбие мастеров-каменотесов. К каждой из таких колонн сверху подходил арык, отведенный от реки по борту ущелья. Заточенный в массивных каменных стенах водовода мощный поток, покорялся воле человека, неустанно вращая жернова водяной мельницы. 

Конечно, в век современных мукомольных комплексов нужда в водяных мельницах отпала, и они стали исторической реликвией. Однако в мире появилась тенденция давать старым водяным мельницам новую жизнь, превращая их в мини-гидроэлектростанции, что в условиях горной местности актуально. Кто знает, возможно, вторую жизнь обретут и наши мельницы, чьи каменные колонны-водоводы способны прослужить еще не одно столетие. 

Как значимы были для людей горы, понимаешь, взобравшись к их вершинам. Столетия назад люди приходили сюда лишь на сезон полевых работ – посеют пшеницу на богаре, соберут урожай, а потом - на равнину, чтобы переждать морозные снежные зимы. В верхнем поясе горы Душакэрикдаг сохранились небольшие чаши построенных некогда для сбора дождевой воды водохранилищ. По соседству на склонах угадываются очертания ухоженных полей-террас. Столетия назад здесь добывали железную руду и выплавляли металл для изготовления сельхозорудий. Железоносная жила-рудник и ямы-печи сохранились до наших дней. 

Сегодняшний день и будущее горного земледелия – это плотины, усмиряющие селевые потоки, водохранилища, аккумулирующие их воду. Ряд подобных водохранилищ уже построен в долинах и у подножия Центрального Копетдага. От прежних, некогда созданных на горных плато, современные отличает качественно иной масштаб и слой водонепроницаемой геомембраны, которой выстлано их ложе. Это помогает сохранить бесценную влагу. 

В пересеченной горной местности особенно востребовано капельное орошение. Уже сегодня благодаря таким технологиям орошаются большие площади рукотворных лесов в окрестностях Ашхабада. 

Ну и, наконец, садоводство, культивируемое в предгорных долинах, в перспективе сможет насытить высококачественной витаминной продукцией не только местный рынок, но и составить весомый сегмент экспортной продукции. 

Учитывая, что на нынешнем этапе развернувшейся в Туркменистане аграрной реформы основное внимание уделяется обеспечению «витаминной продукцией» внутреннего рынка, целью ее следующего этапа станет реализация колоссального экспортного потенциала туркменского агропрома. Помимо наших бахчевых зарубежным потребителям, без сомнения, придутся по вкусу экзотические - инжир, гранаты, хурма. В субтропической зоне – в западной части Прикопетдагья благодаря уникальным природным условиям большие возможности открываются для получения богатых урожаев грецкого ореха, фисташек и оливы. 

Культура водопользования благодаря трудолюбию и таланту туркменских мастеров проделала путь от мельниц – дегирменов до водохранилищ с ложем из геотекстиля, от арыков на каменных уступах до суперсовременных водохозяйственных комплексов, расширяющих возможности орошаемого земледелия, превращающих пустынные земли в цветущие оазисы.

Олег ВИНОКУРОВ, 

фото автора, Х.Магадова

ВАЖНЕЙШУЮ РОЛЬ В СИСТЕМЕ ПИТАНИЯ ТУРКМЕН ИГРАЕТ ПШЕНИЦА

12.02.2016

Хлеб испокон веков почитался в Туркменистане как величайшая ценность, символ изобилия, достатка и благополучия нации. Без хлеба не обходится ни скромный будничный обед, ни праздничный той с изысканными яствами. Недаром говорят: нет хлеба - нет обеда. 

До наших дней дошли старинные рецепты различных блюд из зерен пшеницы. Обжаривание их в раскаленном масле составляет один из наиболее древних пластов растительной пищи туркменского народа. Так, «говурга» - очень популярное в народе лакомство из далекого прошлого. «Талкан» - толокно, получаемое путем растирки обжаренного пшеничного зерна на ручных жерновах - дегирмен. Обычно перед употреблением талкан смешивали с маслом - именно в таком виде древние огузы готовили себе пищу из пшеницы. 

Цельное зерно в туркменской кухне представлено и пшеничной кашей на воде. Древним ритуальным блюдом является «семени», которое готовится из проростков семян пшеницы в день весеннего равноденствия, во время празднования Новруза. Значение традиционного на Востоке ритуала сводится к тому, чтобы каждой семье Всевышним было даровано благополучие, а земледельцы получили богатый урожай. 

Для тюркской кухни характерно дробление зерна без предварительной термической обработки. В старину туркмены дробили зерна с помощью ручных жерновов. Полученную таким образом крупу огузы называли «ярма». Следовательно, название популярной и сегодня одноименной пшеничной каши на крутом мясном бульоне имеет весьма древнее происхождение. Примечательно и то, что современные туркмены по значимости ставят это блюдо в один ряд с пловом. 

Древним блюдом у тюрских народов является мучная каша. В настоящее время в туркменской кухне различают несколько видов мучных каш, приготовленных на топленом жире, на воде или молоке. Это «буламак», «ялямач», «гуймак», «чалгы аш». О блюдах «буламак» и «гуймак» можно найти свидетельство в «Древнетюркском словаре» Махмуда Кашгарлы. 

Блюда из раскатанного и нарезного теста также готовят на воде, молоке, на мясном или овощном бульоне. Из мелко нарезанного теста получают домашнюю лапшу «ун аш». Из больших прямоугольных кусков теста, сваренных в воде и приправленных кисломолочными продуктами или маслом, состоит блюдо «белке». На севере Туркменистана готовится блюдо «бызмык», приготовляемое несколько необычным способом – путем выжимания сквозь пальцы рук полужидкого теска в кипящий бульон. Блюда из теста с начинкой представлены в туркменской кухне пельменями «борек», которые начиняются рубленым мясом или яйцами и весенними травами - шпинатом (ысманак), лебедой (селме), портулаком (семзек), молодыми побегами люцерны (ерунжа). Вообще слово «борек» имеет древнетюркское происхождение и означает «пирожок». 

Для туркменской кухни характерно разнообразие мучных изделий, которое сложилось благодаря многовековому взаимодействию и взаимообогащению земледельческой и кочевой культур. Эти изделия подразделяются на испеченные в горячей золе, в котле и в тамдыре. В каждой из этих групп выделяются два подвида теста: кислое и пресное. Приготовление хлеба в горячей золе было принято в отгонном скотоводстве. Чабаны таким образом выпекали в прошлом пресные лепешки «гомме». Обычай готовить хлеб в котле восходит к древним кулинарным традициям тюркского кочевого мира. Данный вид хлеба выпекается обычно из пресного теста на сухой внутренней стенке горячего котла, смазанного маслом или жиром, и в кипящем масле. 

Так выпекают пресные тонко раскатанные лепешки «гыззырмач» или тонкие почти прозрачные лепешки «челпек», а также жарят слоеные пресные лепешки «гатлама», «поссук», полученные лепешки посыпают молотым сахаром. Обжаренные в кипящем масле ромбовидные или прямоугольные кусочки пресного теста – «богурсак» или «пишме» - один из наиболее древних хлебных изделий у восточных народов в прошлом, особенно популярных и в наши дни. Название «богурсак» связано с именем легендарного Бугра-хана. По преданию, воины остались голодными и спросили предводителя: «Что же мы будем есть?». Бугра-хан взял немного теста, помесил его в руке и бросил в котел. И с того времени это блюдо называется его именем. 

Большой круглый мясной пирог «ишлекли» - старинное туркменское блюдо. «Ишлекли» готовят в тамдыре, помещая пирог между двумя сковородами и зарывая его в золу. На стенках тамдыра, котла или на железном противне пекут пирог полукруглой формы – «гутаб». В качестве начинок к пирогам туркмены используют рубленое мясо, шпинат (ысманак), портулак и грибы. 

И, конечно, самым популярным мучным изделием был и остается традиционный чорек, выпекаемый в тамдыре. Несмотря на широкий ассортимент тамдырной продукции, технология ее приготовления не претерпела больших изменений. По старинным рецептам выпекают хлеб из кислого и пресного теста, готовят лепешки с различного рода начинками и приправами – тыквой, сушеными помидорами, жиром, мясом, луком, травами. 

Глубоко в древности зародилось одно из любимых блюд национальной кухни - «дограма». Готовится оно по особым случаям – в дни религиозных праздников, совершения ритуалов. Для дограмы нужны свежая баранина, чорек и репчатый лук. Первым делом хозяйки пекут специальный бездрожжевой чорек - петир. 

Пока пекутся и остывают лепешки, в большом казане варится баранина. Мясо должно хорошо провариться, чтобы легко отделялось от костей. Дальнейший процесс приготовления дограмы – коллективное творчество всей семьи и приглашенных соседей. Чорек вручную крошится на мелкие кусочки и перемешивается с тонко нашинкованным репчатым луком. Сваренное мясо измельчают и все ингредиенты соединяют, тщательно перемешивая. Свежий хлеб быстро впитывает аромат мяса и лука, так что и в сухом виде дограма очень вкусна. Но традиционно ее едят, заливая горячим мясным бульоном. 

Национальная кухня является важным элементом культуры, в основе которой - система общих ценностей, обычаев и обрядов. Поэтому самый простой и приятный путь приобщения к культуре другого народа лежит через его кухню.

Гульнара АМАНОВА