Vattisen Yaly (, Ancestral traditions) is a contemporary revival of the ethnic religion of the Chuvash people, a Turkic ethnicity of Bulgar ancestry mostly settled in the republic of Chuvashia and surrounding federal subjects of Russia.

Vattisen Yaly could be categorised as a particular form of Tengrism, a related revivalist movement of Central Asian traditional religion. However, Vattisen Yaly differs significantly from other forms of Tengrism in that the Chuvash have been heavily influenced by Finnic and Slavic cultures as well as those of other Indo-European speaking ethnicities (they were also never fully Islamised, unlike most other Turkic peoples). Their religion shows many similarities with Finnic and Slavic Paganisms; moreover, the revival of "Vattisen Yaly" in recent decades has occurred following Neopagan patterns. Today the followers of the Chuvash Traditional Religion are called "the true Chuvash". Their main god is Tura, a deity comparable to the Estonian Taara, the Germanic Thunraz and the pan-Turkic Tengri.

The Chuvash traditional religion boasts an unbroken continuity from pre-Christian times, having been preserved in a few villages of the Chuvash diaspora outside Chuvashia until modern times. In the late 1980s and early 1990s, together with the demise of the Soviet Union, a cultural and national revival blossomed among the Chuvash, and its leaders gradually embraced the idea of a return to indigenous Paganism, as did Chuvash intellectuals. The Chuvash identity movement looked to movements in the Baltic states for inspiration.

The national movement, meanwhile embodied in a Chuvash National Congress, carried on its "national religion" idea during the 1990s. Intellectuals started to recover and codify ancient rituals and started practicing them among the population both in cities and countryside villages, declaring themselves the guardians of tradition and the descendants of elder priests.

Groups
In the mid-1990s, the proponents of the movement felt that to fulfill the role of a "national religion" and stand against world religions and cultural assimilation, Vattisen Yaly should be reconstructed and reformulated in institutional forms. A variety of groups emerged dedicated to the goal of reviving the Chuvash religion. A lot of publications on the religion appeared, and artists and sculptors joined academic scholars in the creation of models for the construction of ritual-ceremonial complexes. Periodic prayers were introduced in public life by one of the groups, and it gave the religion the name of , which apparently comes from the Chuvash word , meaning "yellow". In Chuvash culture ,  is an epithet of the Sun.

Arguments emerged among the groups and factions over matters such as theology and national organisation of the religions. For instance, Iosif Dimitriev (Trer), an artist and enthusiastic follower of the religion and member of the "Chuvash National Religion" group, supports a tritheistic view centered on the god Tura, a mother goddess Ama, and a begotten god who is Tura reborn, and an organisation similar to that of the Catholic Church. V. Stan'ial, another influential intellectual of the same group, stands for a monistic view with god Tura as the main god and other gods as his manifestations, and an organisational model based on a traditional  or national religious leader, and an  or guardian of the faith in every town.

Another group is  (meaning "believer in the god Tura"), started by F. Madurov, which favours a nature religion approach and a pantheistic worldview, asserting that the goal of Chuvash religion is the "unity and harmony of nature, mankind and Tura". The core of Madurov's position is the concept of the , the world tree, and the myth of Tura reborn in a tree growing from ashes, symbolizing the rebirth of man through nature.

The  are also sacred trees and traditional worship sites spread on Chuvash lands. The immediate goals of the Turas group is the creation of spiritual revival complexes on the sites of the , and to turn them into cultural monuments and natural preserves.

Another phenomenon is the spontaneous revival of traditional village festivals (). On these occasions, reconstructed prayers and blessings (, ) are performed along with ritual sacrifices. Such rituals are connected to community and family life, often involving rites of passage such as weddings, births, and anniversaries.

Religion and Faith
Chuvash mythology and traditional religion - a complex of views, beliefs and cults of the Chuvash, many features of mythology and religion among unbaptized Chuvash are preserved in our time, including traditional burial rites, a system of holidays and rituals. The traditional religion among the unbaptized Chuvash is called the "custom of the ancestors" (vattisen yăli), as well as "tӗne" (world order), and its adherents are called "true Chuvashs" (chăn chăvash), believers in they called Islam tutar tĕni (Tatar worldview), Christianity they called vyrăs tĕni (Russian worldview) they call non-believers "tĕne kĕmen" - "those who did not enter the world". Etymology The word "Tĕne" refers to the Chinese 天 "Tian" and the word Tĕncheri Tură (Creator of Heaven) to the Turkic God Tengri ( 𐱅𐰭𐰼𐰃 *teŋri).

Gods and spirits
In Chuvash mythology, according to V.K. Magnitsky, there were more than 210 gods and spirits of different ranks and functions devoted to them. They inhabited heaven, earth and the underworld. D. Meszaros pointed out about Chuvash monotheism, all the rest were only spirits (small creators).

The Chuvashs have only one main creator of "Tĕncheri Tură" - the Universal God, he is the creator of the world. He has many names and epithets, he is also called: the Supreme God (Şülti Tură), the Great God (Măn Tură), the God of the blue sky (Kăvak Tĕneri Tură), the One God (Pĕr Tĕncheri Tură), the Elder God (Aslă Tură) and Senior Father (Aslachi) and Father (Aşa). Initially, the word Aşa in the Chuvash language meant father heaven, and Ama meant mother earth. After that, everything in the world had a father and a mother, like yin and yang. All other small tură (creators) only serve him and are spirits (shiv turri - the creator of water, syvlash turri - the creator of air). In fact, the Chuvashs do not have the concept of God, as such, rather, it is inherent in other peoples, the Chuvashs have the concept of only spirit creators, according to the Chuvash beliefs, everything that exists on earth and in heaven has its own creator spirits (tură) in the form father and mother, with no way to explain natural and physical phenomena, the occurrence of certain chemical processes, they attributed to this the term "tură" - "creator". For example, "Hĕvel amăshĕ" and "Hĕvel ashshĕ" - the mother and father of the sun, a dualistic term for the emergence of all things was attributed to all things and phenomena. The rest of the characters are borrowed from the folklore of neighboring peoples: Vupăr - from the Russian Upyr (eng. Vampire), Albasta - Tatar "Al bas" (strangler), Shuitan - Arab "Satan" and so on. Kind:Tură - translated Creator (from Turĕ)

Tĕncheri Tură (Aslo Aşa) - the Creator of the Universe (world), the highest and most important in the pantheon (he has many epithets).

Ama (Kuk amay) - Goddess mother, mother earth, god of fertility, patroness of women and children (Turk. Umai)

Kebe - god distributor of fates (sometimes Kawaba - umbilical cord)

Pihampar - the god protector (patron), endows people with good qualities, sends prophetic visions; (fig. white wolf - prince of wolves)

Pyulekhsche - a savior, a keeper, a seer, gives people an unlucky or happy lot, the god of luck.

Surlan - northern lights, childbearing kite, distributes the souls of babies

Irih - the spirit of the guardian of the clan, family; the legacy of ancestors

Pireshti - good spirit, angel (translated as: faceless, without image)

Khertsurt - Warming house, keeper of the hearth.

Kherle shyr is a kind spirit living in heaven, on the edge of the earth.

Vite husi - the owner of the barnHarmful:Uzal - the spirit of all evil in the world

Albasta - an evil creature in the form of a woman with four breasts (from Tat.)

Arzyuri - spirit, master of the forest, goblin

Vubar - an evil spirit, a ghoul, sent diseases, attacked a sleeping person (from Russian ghoul)

Woodash - an evil spirit that lives in water (from Russian water)

Kele - is an evil spirit.

Wupkan - is an evil spirit that sends diseases, invisible or in the form of a dog.

Esrel - the spirit of death

Shuitan - Satan

Sekhmet - is the god of anger, wind, misfortune and misfortune. (Chuvash-Russian Dictionary of Nikolsky p.170)

Tecmele - the name of the spirit

Khurachun - the owner of the black soul, darkness, cold and gloom

Iye - spirit, brownie, living in baths, mills, abandoned houses, barns, etc.IdolYĕrĕkh - a clay doll, according to the traditional beliefs of the Chuvash, this is the deity guardian of the hearth and family, in translation it means "ancestral heritage". It was presented mainly in a female form, more often as an invisible one. He was given a place to live - Yĕrĕkh pĕrni: a basket hung at a height inaccessible to children in a hut or other buildings, more often in a corner of the hut. The main requirement of the deity is a peaceful life in the family and society, the reproduction of the family and its protection. Typical was the prayer of Yorekh in the ancestral home. It was always given to girls getting married. So the erechs were passed down from generation to generation for centuries, so as not to lose touch with the roots, with the family, so that the ancestors protected the family. He was fed gruel and bread when family members were sick.

In some ethnographic groups, the Chuvash - Yĕrĕha was considered the first son of the god Tĕncheri Tură, from which he was given the following name: Heir. In honor of him, temples were built under the name "Yrsamay", which was later called "Keremet" during the Golden Horde and the Islamic period. It was believed that the son of Tură, whom the Chuvash called Yĕrĕkh, could punish for extra worry. Therefore, in the so-called Yrsamai (Keremet) sanctuaries, it was impossible to make noise, come with dirty thoughts, swear, or disturb for no reason. Instigated by Usal (Evil), people killed him and burned him. In order to hide what they had done from God, the ashes were scattered to the wind, and yrsamay (kiremet) were formed everywhere. Keremet (Arabic word) and Yrsamay (in Chuvash) is only the name of a temple, a prayer place, but in Russian in the source of the monuments that Keremet was a god - which was a mistake.

Yĕrĕkh was originally an image of the Turkic Erlik, one of the creators of the earth, many years later, with the advent of Christianity and the adoption of Orthodoxy by the Chuvash, he was renamed Shuitan (Satan). Christian missionaries considered the Chuvash idols to be pagan demons. After that, the Chuvashs began to get rid of the Yĕrĕhs and float them down a stream or river.

Following the example of Tĕncheri Tură, his son Yĕrĕkh also began to equip the land, to repeat after father, they were the first to create trees and grasses.

The Almighty Tură created beautiful trees and said: they will ripen various seeds, which will be scattered all over the world with the help of the wind and will sprout where they fall. Seeds ripened and scattered around the world. They sprouted into the most beautiful flowers and herbs, the most beautiful shrubs and trees, amazing and delicious fruits ripened on them, they were fragrant with delicious aromas. Yĕrĕhu also wanted to follow the example of his father and make his contribution to the universe. Tura at that time was creating Rowan. Yĕrĕh began to spy on his older brother. He looks, and the flowers are white, and the leaves are beautiful, and the berries are red. He wanted to do the same! He twists and turns, but the trees do not turn out beautiful like his brother's. It looks like it, but the flowers do not smell so delicious, the trunk is not so powerful and tall, the leaves stick together, and the berries are bitter-bitter ... Since then, the herbs and trees created by Yĕreh, unfortunately, have only thorns and bad properties. They have no fruits, and if they do, they are poisonous. So, according to the ideas of the Chuvash, good trees and bad trees appeared. Mythical creaturesAstakha

Ashapatman

Very Sĕlen

Pireshti

Shorgons

Kuygarash

SemrukConstellationsThe name of the constellations may differ for different groups of Chuvash.

Mount Aramazi - from it the Chuvash descended to earth along the rainbow (Asamat kepere)

Surlan - northern lights (god of birth)

Uša (Aşa, Ulçebi, Тĕne Tĕnelĕ) - polar star (staff of Tĕncheri Tură)

Yuman - orion (tree of kind)

Yuman pisĕkhi - Orion's belt (Chuvash poles and keremets are tied with a towel in the middle)

Păshi (lashi) - Elk (sometimes Horse) / Big Dipper

Avtan (akăsh) - Rooster (sometimes Swan) / Ursa Minor

Kăvakal yăvi - Duck's Nest (Pleiades)

Chulpan (Shuşămpuş) - the planet Venus

And - rowan bush, ducks, swallow, raven, cuckoo, lion bird, and others.

Migratory birds winter near Tĕncheri Tură. Most of all, he loves the swallow (constellation), which fearlessly nests under his very staff, while other birds (constellations) stay away from him. In accordance with this, the Milky Way was also called the "road of the birds"; birds (constellations) went to winter in this Milky Lake.

Ulyp was chained to Mount Aramazi (from the Chuvash Yrămaş - Paradise), corresponds to the constellation Orion.

The constellation of mountain ash is also an important element and a cult among the Chuvash. Rowan, in general, is considered one of the most characteristic trees for the Chuvash people. It is very important that it grows within the boundaries of each house. Mountain ash was especially revered by riding Chuvash. They planted it right in the garden. This is due to the fact that the tree was created by Tura himself. So it is sacred. Can consecrate the area in which it is located. It can block the path of all evil creatures and people with evil thoughts. at the first pasture of cattle, animals are driven with rowan branches. Previously, animals were chased out with rowan rods and forced to cross over the poker. Rowan berries were placed in the foundation of the house. A wedding structure "Shilĕk" was created from young mountain ash, etc. Rowan was actively used in folk medicine. The Chuvash appreciated its flowers, berries and bark. Rowan branches were also obligatorily used at weddings, decorating the yard with them. In the past, rowan groves grew on sacred shrine sites, as the rowan provided magical protection. Clusters of mountain ash are hung at the entrance to the cattle pen and at the door lintel, or planted at the gate to protect themselves from the evil eye and damage. Rowan beads are considered the strongest remedy for any alien witchcraft. Rowan was also used to protect small children and babies from the evil eye and damage. Chuvash for this purpose put on a child a necklace of mountain ash. Protective runes were usually cut on rowan wood. A shaky (săpka) was hung to a pole from a flexible and durable young trunk of Rowan. A tincture was made from its bark, frozen berries were eaten after burning, it increases resistance to oxygen starvation. There was a belief that the supreme god Tĕncheri Tură found refuge from his enemies on Rowan. According to some beliefs, she is a distant ancestor of the first sacred tree of goodness on Earth, which withered with the advent of evil forces on our planet. At the end of the rite of public sacrifice Uchuk, boys and teenagers cut rowan rods with which they beat the walls of buildings in order to expel evil spirits from there. In the rite "Sĕren" for the same purpose, they went around the huts with freshly cut rods of Rowan, whipped households, clothes, buildings, inventory, cattle. Rowan leaves and branches were also used as elements protecting against spoilage, the leaves were stabbed into the hair and attached to the bride's headdress. A rowan amulet in the form of a hammer or a trident (Symbols of Tĕncheri Tură) was worn as a talisman against evil spirits (goblin, vulture, etc.) and corruption (evil eye). For the "liberation" of the Moon (lunar eclipse), a split forked branch of Rowan was thrown from the mouth of the spirit of Vubyr to the sky. It was believed that a plentiful harvest of Rowan fruits precedes a difficult year for children. If you stand under a mountain ash, then lightning will not strike you. You can't cut down a mountain ash, otherwise your family will disappear.

The name of the constellations in dialects may differ.

 Priests
Yrămsă , Yumsă, Machavar - - people with mythical power; among the people he was called a miracle creator, sage, prophetic, healer, sorcerer, benefactor, etc. His actions aimed at achieving goodness were presented as the creation of a microcosm and were accompanied by spells, incantations, hymns-recitatives. Their text often contained the formula for calling Ash, which was repeated 3, 5, 7, 9 times, which was associated with ideas about the magical power of odd numbers. The number of repetitions of the formula depended on the strength of the desire to achieve the goals. In the practice of priests, during sacrificial ceremonies, they played with the creations of the world, and for healing people they used a dualistic system, a system of counting and four elements (earth and air, fire and water). If the goal of the healer is to cure a person, return him to our world, make sure that he can function calmly and without obstacles and fulfill his duties in the Light-Middle World. The healer must return him, dying, to the kingdom of the living, to create life again. Return the world of a specific, individual person to the number of seventy-seven worlds. Therefore, he starts from the very beginning: he pronounces the sequence of the creation of the world. But words alone are not enough. This whole process still needs to be beaten. He begins to create fire (stone against stone, ignites herbs and mushrooms), begins to spray the patient with the purest spring water, blows on him (creates wind) and pours all the dirt into the ground (she gave birth, she will take away). All these phenomena are the primary elementals, the foundations of our universe.

Kelepuse - head of prayers, assistant priest.

Tuhatmăsh - witch

 Temple
The Chuvash went to pray at their temples, which were called Yrsamay (Keremet) - according to the Chuvash, this is a miniature version of the universe. It comes from the word "yră - good, good" suffix -sam (plural) and the Turkic suffix -ay "holy" (approx. Aya Sophia - saint). The word "Keremet" has a similar translation from Arabic. کرامة "karamat" is a miracle.

Usha yubi (Ulchepi, Ulche yubi) - The Chuvash considered the kitchen to be the main place in the house and called it "tĕpel" (the main place) it served as an atrium, there they put a "pillar of Usha" in front of the stove. The most ancient version, about which information has been preserved, was a hollow pillar. It was placed under the mat in the front corner of the stove in the middle of the hut, from it under the ceiling at a level higher than human height, to the front and side walls, there were crossbeams (bast kashta) and a bench [ear (osh) puççi or kămak sakki] cut into the stoves. Under the ear of the jubilee is the cellar "Tăpsakai" - a symbol of the earth, harvest and fertility, responsible for the growth and maturation of cereals, seeds (vărlăkh) were buried there. From Ush yupi, the hut was conditionally divided into parts: front (tĕpel-kitchen) and back (alăk kukri), left (male) and right (female) halves. Usha Yubi is the messenger of God, the connection with God, the conductor of the souls of the dead. Through it, the Chuvash connect with their spirits of dead ancestors and with the gods, through it passes the connection between all the worlds - the upper, middle, lower. According to the Chuvash mythological legends, the dwelling was a miniature model of the universe. Usha yubi symbolized the axis of the world (tĕnche tĕnĕlĕ), according to legend, Tĕncheri Tură (Creator of the universe) stuck 5 pillars between heaven and earth to separate the upper and middle worlds. The first 4 pillars were installed along the edges of the earth and the Ulypy giants held it with their backs, and the main fifth central golden pillar Usha yubi (in. Ulchebi, Tĕp yuba) was the main one, connecting all three worlds and holding "kăvak huppi" - "blue cover" in the form of a tukhya (dome), its top can be seen every morning, ear vĕşĕ - Venus. Near him, prayers were uttered for well-being in the house. During prayers, as well as during night vigils, a lit candle was attached to Usha near the body of the deceased, which symbolized the star of the morning dawn of Usha, the fire of the candle was maintained until dawn. A clean towel was hung on the Usha yubi (sometimes tied in the middle) during the funeral (it was believed that the soul of the deceased was wiped off when leaving the house), the newlywed during the wedding ceremony hung a towel in honor of Pirĕshti.

Tĕp yuba - this pillar was located in the corner of the front part of the garden (sometimes the outermost pillar of the gate) from the side of the street, symbolized one of the pillars of the earth and sky, had the same function as Usha yubi, during çimek all the sacrificial food collected in cast irons, the heirs of the clan carried out and poured out, poured to this pillar, served as an altar.

Yerekh Kĕtesĕ - The corner of the erech, for the Chuvash, the corners are considered holy, since the ocean erodes the shores of the earth, and when the waters reach the center, the end of the world will come, in connection with this, the Chuvash have always strongly protected the corners, even on embroideries, like a talisman. Therefore, in the front corner of the house, a basket of Erekhom (a doll of the spirit of ancestors) was placed, which was supposed to protect the clan, home and family. After baptism, they were replaced with icons.

 World structure
Chuvash paganism is characterized by a multi-tiered view of the world. The world consisted of three parts and seven layers: a three-layer upper world, one-layer our world and a three-layer lower world. In the ancient beliefs of the Chuvashs, the Earth was square in shape on 4 cardinal points (north, south, west, east), the world ocean surrounded it from all sides, the earth was covered with an eggshell dome in the form of Tukhya (Chuvash headdress), another group of Chuvashs had the Earth covered with a tent (yurt) and it had 8 corners. In the center of the earth was the axis of the world - God's staff, the golden central pillar which was thrust by the god "Măn Tură (Aslă Aşa)" himself, he did this in order to separate heaven and earth when he created the world in his forge. On the four sides, along the edges of the earthly square, the firmament was supported by four pillars: silver, bronze, copper and iron. In every corner stood guard over the earth and human life, wonderful heroes who held the pillars with their powerful armor. On the tops of these pillars there were nests, in them there were three eggs, on the eggs - ducks. After that, the central pillar blossomed into a tree, took root in the ground and the branches rested in the sky. In the center of the earth was the world mountain Aramazi, on its top the age-old Yuman oak grows with roots connecting the lower world and branches of the upper worlds, this is a symbol of the Chuvash family - the tree of ancestors, connecting dead and living descendants. The Chuvashs believed that they lived in the center of the world on Mount Aramazi, but because of the great flood they were forced to descend along the rainbow to the earth, here they created their temples in this image and called it Yrsamai - Miracle, Holy Good, Paradise. Now every Chuvash plant a tree of his ancestors and pray to him.

 Beliefs
The supreme god Tĕncheri Tură (Aslă Aşa) was in the uppermost world. He ruled the universe. Metal lightning and thunder, controlled rain. When a person died, his soul went up a narrow bridge (shinawat), passing to a rainbow, and ascended to the upper world. And if he was sinful, then, without passing through the narrow bridge (shinavat), the human soul fell into a ravine into the lower world (tamăk). They believed that the shores of the earth were washed by the oceans, raging waves constantly destroy the shores. Therefore, the Chuvash were convinced that "When the edge of the earth reaches the center of the earth where the Chuvash live, the end of the world will come, after which God will forge a new world." Also, by the end of the world, people will decrease in height, they used to say the Chuvash were giants. As a talisman against the end of the world, they embroidered amulets on clothes, carved them on utensils. They transmitted their legends and myths orally, through songs.

 World creation
According to mythopoetic songs, the world was created by two ducks "Chămka kăvakal" (Podiceps cristatus)  who dived into the oceans and got silt from the bottom, so a floating nest was built by one duck, and the second duck hid the earth in its beak, which it vomited up as a result, mountains and hills appeared from it. The world was created on Monday, the earth was created on Tuesday, man was molded on Wednesday, Thursday is a sacred day.  The first giant man was molded by Tură from clay, the water became his blood, and the wind became his breath, the fire strengthened his bones and his name was Atăm (in the translation of Clay), the second man in his own image was blinded by Yĕrĕh himself, since he was sad, but so as he had no experience in the creation of man, he made a mistake and blinded a crooked figure from which the first woman Yăva (translated as Nest) appeared. Since then, the Chuvash have called ducks Kăvakal - which means "Blue hand" (heavenly). The symbol of other peoples is an amulet "hamsa" (Arabic: خمسة, romanized: khamsa).

The division of the world:

Aşa and Ama - two elements and the progenitor of everything in the world, translated as father and mother, male and female, masculine and feminine.

AŞA [azya] (kuk aşey, aslaşi) aka Tĕnçeri Tură (Creator of the Universe, Heaven) - in the pre-Christian beliefs of the Chuvash, the progenitor of all things, the spouse of Ama, the supreme god (God of Heaven). The image has a pronounced archaic character. Once he ascended to heaven with a terrible roar and remained there. In the hierarchy of the gods and their subordination, it occupies the first place. In the power of Aşa are çiçĕm (lightning) and tankăra (thunder). The first makes it shine and illuminate the earth, the second makes it rattle (knock). In his intentions, he acts as the patron and protector of Ama (Goddess of the Earth), all noble creatures and a person who lives with kind and pure thoughts. At the same time, he also has a militancy. In an effort to destroy the demon, Aşa can also strike a sinless person, because. the first in a thunderstorm always tries to be close to the Good. Everything that exists on earth is divided into two parts: one half belongs to Ama, the other to Aşa (Aşa vut - fire A., Aşa shyv - water A., etc.).

AMA (kuk amai) - in Chuvash mythology, it acts as the mother of all things as the Turkic Umai. The cult of Ama is similar to the ideas of many ancient religions. The image is not singled out in tangible, concrete details. Its location in one version is a huge space; existed forever. In the other, she was on the ground, next to her was Aşa. Ama is renounced from any actions, Aşa, on the contrary, rises up with noise and roar during the creation of the world [The sky breaks away from the Earth (It takes with it everything that is on earth: water, fire, stones, etc.]. After the separation of Aşa from Ama, the axis of the world (Aşa yupi) is built - the reproductive organ of Aşa and support pillars at 4 corners of a square and flat earth. Mothers of all creatures (females) were formed from Ama, even in nature (Shyv amăshĕ - the mother of Water, Vut amăshĕ - the mother of Fire, Ana amăshĕ - the mother of Arable land), the supreme gods themselves (Tură amăshĕ - the mother of Tură, Pÿlĕh amăshĕ - the mother of Pÿlĕh) and evil spirits.

Tĕnçeri Tură made any creation from clay. Therefore, both man and other living beings are based on clay. Sat, they say, somehow, Tĕnçeri Tură on the bank of a large river. He saw a heap of sticky clay. He pinched off a piece and began to sculpt some form. He turned out to be a wonderful human (man). Tura created man in the image of the world itself. The material from which the world is created is the earth. Human blood is water, hair is grass, bones are stones, body is earth. Yĕrĕh saw his creation and decided to create the same. But no matter how hard he tried, he managed to create only a woman. Tĕnçeri Tură created a dog (jytă) and ordered it to guard the first man. And Yĕrĕh created a cat. A person consists of several elements: çun, tăn, üt, yun (soul, consciousness, flesh, blood). God blew the first breath into a person - that's why it is called Vĕre (Aura) - a breath in translation.

Tĕnçeri Tură decided to create an amazing animal. He took the best clay in his hands and worked on his creation for three days and three nights. By dawn, he had a kind, beautiful cow. With gentle and good treatment, she gave delicious milk in large quantities. God was very pleased with his creation. He shared his joy with brother Yĕrĕh. Yĕreh was inspired by this work by Tĕnçeri Tură when he saw a cow. He decided that he could do the same! Unfortunately, no matter what he did, he still failed. He already put the cow in front of him: he blinded the head, and the horns, and the body, and the udder ... But instead of "muuuuuk", she said "meeek", and when Yĕrĕkh wanted to stroke his "cow", she began to butt him, so the Goat appeared … People have nicknamed this animal: "Cow Yĕrĕha".

Tĕnçeri Tură had a lot of ideas, so next time he decided to create an extremely cute, kind, but very useful animal. For five days and nights he worked on it, and by dawn he had a lamb. She gave wool, milk, brought a large offspring, and was also distinguished by very tasty meat. Yĕrĕhu also liked this animal very much. He also wanted to do something similar. And the body is small, and the hooves are beautiful, and the tail is curly ... He tried, tried, but his animal turned out bald all the time. He couldn't make it beautiful. It turned out to be a pretty cute animal: a pig. She grunted sweetly when Yĕrĕh stroked the pig. But at some point, the pig bit off Yĕrĕhu's finger and ate it. She, it turns out, eats meat.

Therefore, Chuvash people do not use goat and pig meat in traditional prayers, in remembrance of the dead and in other important ceremonies.

Vegetation was created in the same way. Tĕnçeri Tură created trees with tasty and healthy fruits, and Yĕrĕkh with bitter and poisonous ones. Tĕnçeri Tură created beautiful trees. He was the first to create the "Golden Poplar" and said: various magical seeds will ripen on it, which, with the help of the wind, will scatter around the world and sprout where they fall. They will give many good plants and fruits. The seeds ripened and scattered around the world. They sprouted with the most beautiful flowers and herbs, the most beautiful shrubs and trees, amazing and delicious fruits ripened on them, they were fragrant with the most delicious aromas. Since then, the Chuvash have called all Turks the word "tĕrĕk - poplar" (that is, those praying, worshiping the poplar). According to the etymology of the words tĕrĕk (tÿrĕk) means straight (tree). Yĕrĕh also wanted to follow his brother's example and contribute to the universe. Tura at that time created Rowan. Yĕrĕh began to spy on his father. He looks, and the flowers are white, and the leaves are beautiful, and the berries are red. He wanted to do the same! He turns and turns, but the trees don't turn out as beautiful as his father's. It looks like it, but the flowers do not smell so delicious, the trunk is not so powerful and tall, the leaves stick together, and the berries are bitter-bitter... Since then, the herbs and trees created by Yĕrĕh, unfortunately, have only thorns and bad properties. They do not have fruits, and if they do, they are poisonous. So, according to the ideas of the Chuvash, good trees and bad trees appeared.

 Holidays
Moon Kun - "Great day" (creation of the world according to Chuvash beliefs)

Aka Tuy - "Sowing wedding" (the wedding of heaven and earth, the plow represents intercourse)

Vyrma - Harvest. It was a tense and difficult, but at the same time a very responsible period in the annual labor cycle of a farmer. Bread is the crown of all peasant labor.

Avon (Avăn) is a polysemantic word. This is a threshing. This holiday was accompanied by many obligatory rituals due to the great importance of grinding bread. It was especially pleasant, solemn for the peasants. Threshing is just as exciting as harvesting.

Chuk - is a sacrifice

Uchuk - the common prayer of the Chuvash people (uy-khir chukĕ - sacrifice in the field)

Chukleme is a celebration of the consecration of the offering of a new harvest to the spirits of nature, dead ancestors, accompanied by a treat for all relatives. In late autumn, after the end of threshing, the Chuvash peasants carefully sorted and divided the grain: the best - for seeds, the worst - for fodder, and this for flour.

Sora chyuge (Săra çükĕ) - prayers with beer, beer is sacrificed to the spirits. At this festivities, a ladle of beer is sacrificed to the following personalities: Tĕncheri turra, tură amăshĕpe ashshĕne, sĕvere vyrtakan yrra, hĕvel ashshĕpe amăshne, çil ashshĕpe amăshne, pylak parana, pikhampara, hĕrlĕ çyra...

Ker Sori (Kĕr sări) - "Autumn beer" is a rite of worship and autumn thanksgiving for the new harvest to the spirits of ancestors. It was performed in late October - early November with a waning moon. Be sure to temper a rooster or chicken by brewing beer. The participants of the holiday walked around the houses of all relatives in turn, treated them to beer and tasted the beer of the owners. Similar to the German Oktoberfest. Some Chuvash people call him Avdan Sori (Avtan sări). Autumn commemoration of the dead among the unbaptized Chuvash. After completion of field work and threshing, part of the September harvest was organized on the night of the first Friday after the full moon.

Khyor Sori (Hĕr sări) - girl's beer, girl's holiday, winter youth holiday. This is an echo of the rites of initiation - the transition of girls into the girlish age group - associated with rites associated with the winter solstice; 15-20 girls from the street gathered for the performance, one of them was chosen as the head, others as the treasurer to collect money. The feast was held in a hut kept for a fee or on other terms. Girls brought flour, malt, grain, hops, oil and other products, brought beer, prepared ritual food. If the beer was prepared in advance by each girl separately, the participants poured their shares into a common keg (just a couple of buckets). The holiday began with a prayer. The girls led the festival and showed their skills in running and brewing beer. The girls' parents, fellow villagers, and boys were visiting. The girls entertained them, singing and dancing to the playing of musical instruments. They were accompanied by several married men so as not to be offended. It was practically a demonstration by the girls that they were ready to get married and attract a future husband.

Surkhuri - in Chuvash coincided with Christmas, is considered the Chuvash holiday of the winter solstice. Another ethnographic group of the Chuvashs called this holiday "Šuşi" - "Dawn", since the morning star in their dialect is "Šuşămpuş" - the Head of the dawn.

Syovarni (Şăvarni, Şu erni) is a holiday of spring awakening, Maslenitsa.

Syul Puze (Şul Puşĕ) — New Year, the holiday of the beginning of the year, is celebrated on March 20-21 on the day of the spring equinox. The Chuvash counted the year by summer (çulla). Navruz coincided with the Muslim holiday, so the Chuvash used to call March "narăs uyăhĕ", but due to some events, the names of the months were changed. Corresponding to the Roman first month of the year, named after Mars, the god of agriculture and cattle breeding, Martius - March.

Seren (Seren) is a spring holiday of the lower Chuvash, dedicated to the expulsion of evil spirits from the village. And the very name of the holiday means "exile". Seren was held on the eve of the great day (mun kun), and in some places before the summer commemoration of dead ancestors - on the eve of Simek.

Sinze (Şinşe) is a traditional pre-Christian rite dedicated to the time of the summer solstice.

Nime - charity, collective assistance arranged by fellow villagers in laborious and tedious work. Help each other build houses, bridges to the village, a fence to the cemetery, a road to the village. All this for free, everyone brought what he had, women cooked food for the hard workers in huge boilers.

Simek (Şimĕk) - commemoration of all the dead relatives, people take a bath in the morning, dress in clean white clothes and go to the cemetery, where they call the souls of their dead relatives to the family home for a meal, where they put food (cakes, beer) in a vat and they take it out to the "usha yupi" (sometimes tyop yuba) which stands in the corner of the garden, all other treats (leftover food) cannot be removed from the table until the next morning.Rites'''

AMA Kurgi - one of the rituals of the funeral rite, is held in honor of the soul of a woman leaving for the other world, and therefore the woman treats the audience with beer. According to the beliefs of the Chuvash, during the ceremony, the struggle between Good and Evil takes place in the microcosm, in order to represent the image in the macrocosm. Ama (Goddess) is the mother earth herself, she was given the body of the dead in her womb of the earth, and the soul went to heaven to Aça (Tĕncheri Tură).

Yuba - a grave monument of the Chuvash in the form of a wooden pillar, on the graves of the dead. It was installed with the root part towards the sky, since the Chuvash considered the earth to be a reflection of the sky (kĕske), so dead souls fall back to heaven from where they were lowered down. Yuba was an anthropomorphic pillar, on the grave of a man it was made of oak, on the grave of a woman it was made of linden. Men's tombstones were dressed in a hat and cap. Women's tombstones differed depending on the age of the buried (a surpan, tutor, masmak headdress was tied on Yuba of older women). Symbolizing the image of an ancestor-intermediary between Tură and man, Yuba personified a model of the world (as the sun - a lit candle or a coin or a piece of metal on top). Dimples for candles (from one to five) in the upper part of the Jup, being transformed, later began to be understood as a place for "heavenly water", "water for birds", etc. After a certain time, next to the wooden tombstones, a permanent epitaph was placed on the grave of a man - made of stone with a flat top, a woman - made of stone with a rounded top. Usually this was done in a special month called Yuba (October) dedicated to the ancestors. The anthropomorphic pillar Yuba, which was laid on the bed in the clothes of the deceased, after a home commemoration with a plentiful meal, was taken to the cemetery with dancing, singing and playing musical instruments, while observing all the elements of the funeral rite. Participants in the ritual at the gates of the deceased arranged the bridge of Shinavi (Shinavat), after a small fire was kindled from straw, chips and sawdust left over from the cleaning and processing of the Yuba wooden pillar, a cult of worship of fire and a dance ceremony were performed, they led a round dance around the fire, played the harmonica and sang ritual songs. After that, the Yuba pillar on long white towels was carried exclusively by men in the cemetery (Masar). Having installed a tombstone, they lit a candle on it and, accompanied by music, arranged a feast, using one-legged tables and benches. The ritual of Yuba is characterized by sitting in the night before sunrise with lit candles.

Kěbe - It was believed that winter colds begin from this time. People began to dress warmer, just as the earth dressed in snow. On this day, all relatives gathered at one of the relatives, performed rituals related to preparation for winter. Kĕbe - placenta (afterbirth) shirt of a newborn baby. After the birth of the child, they sacrificed a white ram, to the god Кеbе. Kebe - god distributor of fates.

Pănçă - a red dot on the forehead that was drawn to babies from the evil eye. Especially on the holiday of Acha Yashki (Soup for the Baby), which was celebrated when the child had the first tooth. Since all the people who came to the celebration could jinx the child. Also in the future, women sewed in the form of a central coin on their headdresses (Tuhya, Hushpu, Masmak).

 Ritual games
Syumor potty (Şumăr pătti) - Rain porridge, in some unbaptized villages it is still carried out, each street (kassi) has its own designated place, prayer porridge is cooked there, children collect food from each house, who gives cereals, who gives eggs, who milk. The ceremony is performed during dry times to bring rain. While adults are preparing food, young people run around the village with buckets and pour water on each other (shyvpa vylyany), even adult passers-by, no one is offended by this, otherwise they will cause sin on themselves. There are also village-wide and even bush "humor pottas" (several villages) if there are very severe droughts.

Por Yany (Păr Yani) - Seeing off the ice, with the advent of spring, the male population begins to help the river open up from the ice, they cut through ice floes with axes, with cuttings and in other ways and push the ice, a very dangerous occupation where women and children are not allowed, they watch from the side and sing , it tests male courage and courage, there are times when people fall into icy water, but they prepare rescue ropes in advance. After that, fires of straw and firewood are made on the ice floes, and they sing a song: "Păr kayat, păr kayat, părpa pĕrle hĕl kayat!" (Ice leaves and with it winter).

Ulah (Ulăh) - Unity, at this time the girls found their future husbands, and the grooms the bride. Guys and girls gather in the evenings in one of the houses, the girls take a spindle or embroidery with them, and some of the guys weave bast shoes, who take a violin, harp with them. They spin, they sing, they all play together. Riddles are made, fairy tales are told, boys meet girls.

Oyăha lăpăr şini - Everyone, except for two, stand in a circle; of the rest, one depicts the moon and remains in the middle of the circle, the other - "Lăpăr" - remains outside the circle. The purpose of lăpăr is to catch oyăh, so he wants to get into the circle, but they try not to let him in; if he enters, then oyăkh rather runs out of the circle - he is released freely. Lăpăr is now striving for the circle, but again they are trying not to let him in. The game sometimes drags on for a long time: the lăpăr'u fails to catch the oyăh. As soon as the lăpăr catches oyăh, then "oyăha çiyaççĕ", i.e. oyăh lies down on the ground and plugs his ears; but he is not allowed to do this: all the players gather to him and shout directly into his ears, at the top of their lungs.

 Traditional calendar
The months of the Chuvash were interconnected with mythological ideas, rituals and the agricultural way of life. The modern form of the sequence of months and some of their names are slightly changed from its original form, due to the influence of neighboring cultures of Muslims and Christians.

 Kărlach (January) - the month of cold weather
 Narăs (February) - the month of Navruz
 Push (March) - empty month, free time, matchmaking month
 Aka (April) - the month dedicated to the sowing season, during this period, the virgin land is opened with a plow, after hibernation (plowing and sowing)
 Syu (May) - the month of summer, dedicated to the goddess of the earth and fertility Ama (Umai)
 Sĕrtme (June) - the month of steam, steam arable land.
 Ută (July) - the month of haymaking
 Surla (August) - sickle month, harvest
 Avăn (September) - month of threshing
 Yupa (October) - the month of commemoration, literally the month of the ritual pillar (axis of the world), which connects all three worlds, the dead, the gods and ours
 Chuk (November) - the month of sacrifices, gratitude to God, gifts of spirits, ancestors, for a good harvest next year
 Rashtav (December) - the month of Christmas

Instead of "ear uyăhĕ" (month of Venus) - January (tur.oҗak), the Tatar "kărlach" (kyrlach) appeared, and instead of "nartukhan" - December, the Orthodox "rashtav" (Christmas) appeared, but the word "nartăvan" also did not is primary and was previously borrowed from the Muslim "nardugan", there is a dialect variant "khurakaç" uyăhĕ - December. The month "narăs" from the Muslim "navruz" also belongs there. There is also a dialectal difference in the months: xĕr uyăhĕ - June (maiden month), çăvarni uyăhĕ - March (lit. the month of carnival), çĕrtme uyăhĕ - June-July (literally the month of couple), măn kărlachă - December (1st cold month of the year), kĕçĕn kărlachă - January (the 2nd cold month of a 13-month year), yĕtem uăhĕ - September (threshing floor, current), nurăs uyăhĕ - the month of March (navrus), çeçke uyăhĕ - May (the month of flowers).

 See also
 Chuvash National Congress

 References

 Bibliography

 Valentin Stetsyuk. Introduction to the Study of Prehistoric Ethnogenic Processes in Eastern Europe and Asia, The Turkic Tribe Bulgar in Eastern Europe. Lviv, Ukraine.

 Marc Ira Hooks. The Chuvash People - An Ethnographic Study & Missiological Strategy Analysis''. Engage Russia.

External links
 Чӑваш тӗнне ӗненекенсем валли ҫӗр ыйтнӑ
 Чӑвашсем Сурхурие пуҫтарӑннӑ
 Шура Шурумбус: Чувашские Боги Асы (Астурри)

Eurasian shamanism
Modern pagan traditions
Modern paganism in Russia
Religion in Chuvashia
Tengriism
Turkic mythology
Chuvash people
1990s in modern paganism

Vattisen Yaly


Carter Braxton (September 10, 1736October 10, 1797) was a Founding Father of the United States, signer of the Declaration of Independence, merchant, and Virginia planter. A grandson of Robert "King" Carter, one of the wealthiest and most powerful landowners and slaveholders in the Old Dominion, Braxton was active in Virginia's legislature for more than 25 years, generally allied with Landon Carter, Benjamin Harrison V, Edmund Pendleton and other conservative planters.

Early life

Braxton was born on Newington Plantation in King and Queen County, Virginia, on September 10, 1736, but wrongly reported as dead along with his mother, Mary Carter Braxton, who "unhappily catching a Common Cold," died shortly after his birth.

His maternal grandfather, King Carter, possibly the wealthiest man as well as the largest landowner in Virginia at the time of his death, had bequeathed £2,000 to his youngest daughter, who became betrothed to George Braxton Jr. five months after her father's death (although her brother had not paid that full amount to her new husband by the time of her death). His paternal grandfather, George Braxton, Sr. by 1704 (before western lands were opened to European settlement) had also become one of the 100 largest landowners in Virginia's Northern Neck. His grandfather first won election to the House of Burgesses in 1718 and was re-elected many times, in 1728 alongside John Robinson, Jr., who would become the powerful Speaker of the House of Burgesses and benefactor of the Braxton family. The elder Braxton owned at least one ship, the Braxton that traded with the West Indies and elsewhere, and was commission agent for cargoes of enslaved blacks sold to Virginia planters. He died, aged 71, when Carter was twelve; his eldest son (Carter's father) George Jr. had succeeded him as delegate for King and Queen County in 1742 but died not long thereafter in 1749. Speaker Robinson and neighbor Humphrey Hill served as guardians for Carter and his slightly (3 year) elder brother George (who inherited Newington and various land in King and Queen and Essex County).

Educated at the College of William & Mary like his father and brother, Braxton followed family tradition at age 19 by marrying Judith Robinson, a wealthy heiress and the Speaker's niece. However, she died giving birth to their daughter, leaving Braxton two daughters, Mary and Judith. The young widower soon journeyed to England for two years, where like his elder brother he gained a reputation for extravagance. Upon returning to the colonies in 1760, Braxton bought Chericoke plantation (near Elsing Green, where he had lived with Judith and would ultimately die), to which he moved, married again and built a manor house in 1767.  His second wife, Elizabeth Corbin, was the eldest daughter of Richard Corbin, deputy receiver general for his majesty's revenues in Virginia, and brought a £1000 dowry.

Career as merchant and plantation owner

Braxton's elder brother died in October 1761, so Braxton inherited the rest of his grandfather's estate, which was by then burdened with significant debts so that creditors persuaded some land to be sold, but even after doing so Braxton owned more than 12,000 acres and about 165 slaves in the 1770s. Braxton purchased a small schooner shortly after his second marriage and like his father turned his energies to trade. Braxton traded between the West Indies and American colonies, establishing relationships with Bayard & Son of New York and Willing & Morris of Philadelphia. He also urged the Brown brothers of Providence, Rhode Island, who had abandoned the slave trade during the French and Indian War, to sell him African people, but such transactions may not have completed. Whether or not Braxton's mercantile enterprises included slave trading, he and his brother were accompanied by a black slave at the College of William & Mary.

Braxton later owned many more slaves on his various plantations which extended westward into those leased by tenant farmers in Amherst County. No records indicate any manumissions; nor does his will survive. At the end of the Revolutionary War, despite selling off some properties after his father's and brother's deaths and for his own debts, Braxton owned at least 12,000 acres and 165 slaves. Land poor at the conflict's end, six years later he owned about 8500 acres. Before his death, Braxton sold off or gave to his kinsmen all but 42 of his slaves and probably could only have farmed fewer than half of the remaining 3,900 acres. Braxton's racial attitudes, while common to his class, contrasted with those of another of King Carter's grandsons, Robert Carter III, and of George Mason IV, who fought against the slave trade during their legislative careers.  Most persons with the name Carter Braxton since the end of the Civil War have been, and are, African-American, presumably descendants of slaves on Braxton's plantations.

Early political career

Braxton began his long career representing King William County in the Virginia House of Burgesses, taking his seat in 1761. However, his brother George died on October 3, 1761, leaving an insolvent estate, so the family lost Newington (which burned down, under other owners, in 1800). Although both high-living Braxtons had been considered wealthy, as well as political allies of Speaker John Robinson, when the John Robinson estate scandal broke in 1766, they turned out to be among the largest beneficiaries of the late speaker's interest-free loans of redeemed paper money supposed to have been burned.

In addition to his duties as a Burgess, Braxton served as sheriff of King William County (a lucrative position for which he briefly resigned his position as Burgess), colonel of its militia, and vestryman of the troubled St. John's Church about ten miles east of his Chericoke plantation. Factional disputes within the parish (which assessed members to support not only the rector but the parish poor) grew so severe that the House of Burgesses held hearings and ultimately passed a special bill dissolving the vestry, as Braxton had wished.

Although always considered a moderate or conservative politician, Braxton signed the First Virginia Association intended to protest the Townshend duties on tea and other products, but like his ally Landon Carter, not the Second Association which set up boycott compliance mechanism, nor the Third Virginia Association pledging not to purchase various East Indian commodities. However, in 1774 Braxton returned to Williamsburg as King William County's delegate (with William Aylett), and joined 108 others in the Fourth Virginia Association, which authorized local committees of safety as well as volunteer militia. When Lord Dunmore seized the colony's gunpowder and flintlocks for their rifles, Braxton helped negotiate a compromise between fellow legislator Patrick Henry and his own father-in-law Corbin that averted a crisis.

Reluctant revolutionary and Virginia moderate

Braxton was "a moderate politician during the Revolution—often viewed as sympathetic to the British (but not a Loyalist)." Although absent at some sessions, he had represented his county sixteen times between 1761 and Lord Dunmore's dissolution of the House of Burgesses; Braxton also served as the county delegate to all five sessions of the Virginia Convention. In 1774, Braxton joined the patriots' Committee of Safety in Virginia, as well as chaired the legislative committee considering legal penalties for Tories.

When Peyton Randolph died unexpectedly in Philadelphia in October 1775, fellow Virginia legislators elected Braxton to take his place in the Continental Congress.  He served in the Congress from February 1776 until August, when Virginia reduced its delegation to five members. In that capacity Braxton signed the Declaration of Independence, although he had previously opposed it as premature in Committee of the Whole, and explained his stance in several letters to his uncle Landon Carter. Braxton also drew revolutionaries' criticism for his pamphlet, Address to the Convention, which he had printed in reply to the proposals of John Adams's Thoughts on Government.

Afterwards Braxton returned to the House of Burgesses, which thanked him and Thomas Jefferson for their service, although King William voters failed to re-elect the absent Braxton as one of their delegates (so he missed the two sessions in 1778). Moreover, his house at Chericoke burned down shortly before Christmas in 1776, so Braxton moved his family to Grove House near West Point, Virginia. Through most of his legislative career, Braxton was a political opponent of the Lee family (since its involvement in the Robinson estate scandal), and he also became involved in a press quarrel with anti-slavery activist and diplomat Arthur Lee, supposedly concerning Silas Deane's mercantile and diplomatic activities. Between 1776 and 1785, Braxton served in 8 of the 11 legislative assemblies and attended 14 of 21 sessions, with a special concern for debt and tax moratoriums or other relief.

Financial speculation and troubles

Braxton invested a great deal of his wealth in the American Revolution. Like Robert Morris, Braxton loaned money to the cause, as well as funded shipping and privateering (and lost about half of the 14 ships in which he held interests). Braxton (with fellow businessmen including Morris and Benjamin Harrison) sold Virginia and Carolina tobacco and corned meat abroad, and secured arms and ammunition (unsuccessfully, most colonies preferring arms supplied by foreign governments on favorable terms), as well as wheat and salt, and cloth and other trade goods. In 1780, the Continental Congress censured Braxton for his role in the Phoenix affair of 1777, in which his privateer seized a neutral Portuguese vessel from Brazil, prompting diplomatic protests. The British also destroyed some of Braxton's plantations during the war.

In addition to the indebtedness incurred after the deaths of his father and brother, and through his own relatively poor agricultural business practices, Braxton accumulated war debts from the Continental Congress and also of Robert Morris, both of which proved slow to repay. In 1786 Braxton sold a plantation and rented a smaller residence ("row-house") in Richmond, which (with the depreciated paper currency) allowed him to repay his own indebtedness to the Robinson estate in 1787.

In 1787, Braxton sued Robert Morris in Henrico County court for £28,257, but the lawsuit continued for eight years before commissioners were appointed, then Morris appealed. Finally, Virginia's Court of Appeals led by Edmund Pendleton decided mostly in favor of Braxton before Morris was forced into bankruptcy by his own continued land speculations (although Morris as late as 1800 believed he should have won £20,000). In 1791, Braxton also purchased Strawberry Hill outside Richmond for his wife (who had received nothing upon her father's death, all his property being given to his sons), and conveyed it to his sons Carter Jr. and Corbin to hold for their mother's benefit. Braxton's biographer does not believe that Braxton hid assets from his creditors by placing them in relatives' names, although his widow later attempted to recover dower rights in land and slaves that her husband sold in his last years. His sons-in-law, Robert Page and John White (husbands of Molly and Judith, his daughters by his first wife) paid creditors more than £2,000 on Braxton's behalf.

On November 15, 1785, fellow delegates elected Braxton to the Council of State (which handled the executive functions formerly performed by the Privy Council). Receiving the paid position vacated by William Nelson, Jr., Braxton moved to Richmond, which had become the capital in 1780. Ineligible for re-election for three years, Braxton was elected a second time in 1794.

Death and legacy
Braxton died, aged 61, in his Richmond home on October 10, 1797. Family tradition maintains Henrico County sheriff Samuel Mosby was at Braxton's door attempting to collect debts lest he have to pay them himself.  His widow survived until July 5, 1814, and was praised in an obituary for the assistance and comfort she had offered Braxton during his final years (during which he suffered two or more strokes during Council meetings).

A biographer speculated that Braxton may be the Founding Father with the most descendants, since he and his second wife may have had as many as sixteen children, in addition to his two daughters with his first wife. Although none of Braxton's sons (George, Corbin, Carter Jr., John Tayloe, William) lived as long as their father, they and their sisters had numerous children, many of whom fought for the Confederate Army during the American Civil War, including grandsons (all achieving the rank of Major) Carter Moore Braxton of the Fredericksburg Artillery, Tomlinson Braxton, M.D. and Elliott Muse Braxton (who was later elected to the Forty-second Congress and served from March 4, 1871 – March 3, 1873). Confederate General Braxton Bragg was named for the signer, but not apparently a descendant. Another great-grandson, John W. Stevenson of Kentucky, served two terms as U.S. Representative before the Civil War, and later won election as governor in 1868 and U.S. Senator in 1871, before retiring to his law practice and becoming president of the American Bar Association.  Virginia lawyer Allen Caperton Braxton, who led efforts to limit blacks' access to education and voting, particularly during Virginia's Constitutional Convention in 1902, proclaimed his descent from Carter Braxton.

Carter Braxton may have been buried at Chericoke, which remains in the family's possession today. Although it burned in 1776, Braxton rebuilt it and gave it to his eldest son George on his marriage to Mary Walker Carter (daughter of Charles Carter of Shirley) in 1781 (which transfer survived despite legal attacks by his creditors). However, when the family graves there were moved to Hollywood Cemetery in Richmond in 1910, his could not be located; a monument was erected for him nonetheless. Nearby Elsing Green also survives and is available for tourism.

Braxton County, West Virginia, was named in his honor. The World War II Liberty Ship  was named in his honor. For a brief time during the 1960s to the early 1980s, the Waterman Steamship Company owned a break bulk freighter, SS Carter Braxton, which was named in his honor. The Newington Archaeological Site was listed on the National Register of Historic Places in 2010.

See also
 Memorial to the 56 Signers of the Declaration of Independence

References

Other sources
Charles Rappleye, Sons of Providence: The Brown Brothers, the Slave Trade, and the American Revolution (Simon & Schuster, New York, 2006)
Biographical sketch at the National Park Service

External links

Carter Braxton at Ushistory.org

1736 births
1797 deaths
People from King and Queen County, Virginia
American Episcopalians
College of William & Mary alumni
Carter family of Virginia
History of slavery in Virginia
Signers of the United States Declaration of Independence
House of Burgesses members
Continental Congressmen from Virginia
18th-century American politicians
Braxton family of Virginia
American planters
American slave owners
People from West Point, Virginia
American slave traders
Founding Fathers of the United States

Carter Braxton


The Jeep Hurricane is a bespoke custom concept vehicle that was unveiled at the 2005 North American International Auto Show in Detroit by American automaker Jeep. Its principal exterior designer was Aaron Pizzuti. The concept went on to win IDEA Silver Award, a Popular Science "Best of what's new" award, and an Autoweek Editor's Choice award in the "Most Fun" category.

Specifications
The Hurricane is powered by twin 5.7 L HEMI V8 engines which each produce  and  of torque, for a total of  and  of torque. Power is sent to all 4 wheels through a 5-speed automatic transmission. The Hurricane is equipped with automatic cylinder deactivation for both engines, which deactivates cylinders in sets of 4, allowing the Hurricane to run on 16, 12, 8 or 4 of its total cylinders. It is capable of accelerating from 0-60 mph (0–97 km/h) in 4.9 seconds. The Hurricane features a Chrysler designed and patented four-wheel steering system, which was outsourced to MillenWorks, and features two selectable modes. The first mode turns all 4 wheels in the same direction, allowing the Hurricane to move sideways. The second mode allows it to turn the front and back sets of wheels in opposite directions at equal angles, achieving a turning radius of zero feet (ZTR) and allowing the Hurricane to drive in a circle while staying in one spot. The Hurricane's one-piece body is composed largely of light-weight structural carbon fiber. Its skid plate is an aluminum spine that connects the chassis to the underside of the vehicle. The Hurricane doesn't have side doors or a roof, and there is only seating for two people. The driver and passenger enter the vehicle over bulkheads on each side.

Dimensions

Front Overhang: 25.0 inches (635 mm)
Rear Overhang: 18.7 inches (475 mm)
Track, Frt/Rr: 67.5/67.5 inches (1,715/1,715 mm)
Transfer Case: Custom multi-mode with 1:1, 2:1 and 4:1 ratios
Front and Rear Suspension: Long-travel, short/long arm independent
Ground Clearance: 14.3 inches (363 mm)
Break-Over Angle: 31.5 degrees
Approach/Depart Angle: 64.0/86.7 degrees
Tire Size: 305/70R20 (all four)
Wheel Size: 20x10 inches (51x25 cm)

References

External links

Hurricane
All-wheel-drive vehicles

Jeep Hurricane


The Brixton riot of 11 April 1981 was the biggest of three riots in Brixton, London, and the biggest riot in London.

Brixton before the riots
Brixton in south London was a very poor inner-city area with many problems — high unemployment, much crime, bad housing. Many black people, mostly of Caribbean origin, lived there. Many people there disliked the police.

The evening of April 10
The riot was unplanned. On the evening of the 10th, at around 5.15pm, a black boy with a knife wound was stopped by police. As he was brought to a police car by two policemen along Railton Road a large crowd attacked the police and the fight only ended when more policemen arrived; the youth was taken to hospital.

The night of April 10 and 11
Through the night of the 10th and on the 11th the police brought many officers into the area. Throughout the day crowds slowly got together. In early evening, as the police tried to make some arrests on Atlantic Road, the riots started: a few bricks were thrown and windows smashed. More police came and more things were thrown. The police retreated, leaving their cars to be burned. Other cars were burned and things were stolen from shops on Railton Road, Mayall Road, Leeson Road and Brixton Road before the police came back.

The police closed the Atlantic-Railton-Mayall area to the public, although many other streets had groups of rioting people as well. The rioters started throwing with bricks, bottles, and Molotov cocktails. Cars and buildings were burned and fire engines attacked as they tried to stop the flames.

The riot was at its peak at around 8pm, with two public houses, schools and other buildings burning. Two hours later the police had the area under some control, although the fire brigade returned at the next morning only. By 1am the area was largely under control, with no large crowds – except the police – on the streets. There were tries to start violence again on the 12th, but they were stopped by more than 1,000 police on the streets.

After the riots
The riot was followed by almost 300 police injuries and 65 bad civilian injuries; over 100 cars were burned, including 56 police cars; almost 150 buildings were damaged, with thirty burned. There were 82 arrests.

Between 3 and 11 July of that year, there were more riots in England. There were riots in Handsworth, Southall, Toxteth, and Moss Side. There were also smaller pockets of unrest in Leeds, Leicester, Southampton, Halifax, Bedford, Gloucester, Coventry, Bristol, and Edinburgh.

Brixton riots in the media
The riots inspired the Eddy Grant song, "Electric Avenue."
The Clash also made a song about Brixton, "The Guns of Brixton." This song came out before the riots of 1981 (The album was sold first in 1979), but it describes the general atmosphere in the area.

1981 crimes
1981 in the United Kingdom
1980s crimes in the United Kingdom
1980s fires
1980s in London
1980s riots
Arson
Attacks on buildings and structures in London
Attacks on buildings and structures in the 1980s
April events
Building and structure fires in the United Kingdom
Fires in London
Riots in England
1980s disasters in the United Kingdom

1981 Brixton riot


Kabayda Anatoly (Кабайда (Жуківський) Анатолій (Анатоль) a.k.a. Anatolij Zukiwskyj a.k.a. - Medvid (Медвідь) (13 October 1912 – 28 May 1998) was a Ukrainian community and political activist.

Youth
Kabayda was born in the village of Pyharivka, Novhorod-Siverskyi (Chernigov Governorate).  He emigrated with his parents to Poland, settling in Volyn where he completed his high school education in Lutsk, and continued studying architecture in Danzig (now the city of Gdańsk) from 1933 to 1937.  Kabayda joined the Organization of Ukrainian Nationalists in 1929 in Lutsk, becoming a cell leader. On return from his studies he joined the Ukrainian Insurgent Army.

Activities during WWII
During the Nazi occupation of Ukraine, because of his fluent command of German, Kabayda was given the task of collecting intelligence in Kyiv by Taras Bulba-Borovetz.  In Kyiv he fell into favour with the Germans initially as a translator then later becoming an officer in the occupational police.  Kabayda became one of the organizers behind the formation of the Kyiv kuren.  Later this formation joined up with the Bukovyna kuren in October 1941.  From this combined group were formed detachments which became the Kyiv occupational police, the Hilfspolizei, later the Schutzpolizei. In August 1942 Kabayda became their commander.

The Schutzpolizei normally wore German uniforms, but for a short period at their formation wore Ukrainian insignia. In January 1942 the Ukrainian insignia was disallowed.  Some members wore Soviet army uniforms with their insignia removed.

It is alleged that the Kyiv kuren was involved with the massacre of Jews at Babi Yar. Vitaly Korotych, editor of the prominent Moscow-based magazine Ogonyok, in a film about Babi Yar (1987) stated that "Vasyl" [sic] Kabayda was "responsible for the massacre of the Jews".  It is unclear in what capacity Kabayda may have been involved, as he took command of the Schutzpolizei in August 1942, and the massacre taken place September 29/30 1941. On 11 September 1942, Kabayda rewarded a subordinate with a food ration for "apprehending a Jew while off-duty".

In 1945 Kabayda later had a position as an adjutant to General Pavlo Shandruk in the command of the First Division of the Ukrainian National Army, which incorporated the SS Division Galizien.

Emigration
In Germany, Kabayda took on the surname Zukiwskyj (his mother's maiden name).  He emigrated to Australia in 1949, initially living in Sydney.  There he was prominent in the Ukrainian Scout movement known as Plast, and was one of the founders of the Union of Ukrainian Combatants in Australia.  In 1961 he moved to Canberra where he was active in the Ukrainian community.

Awards
The government of the Ukrainian National Republic in Exile awarded Kabayda with the Army Cross, and the Cross of the Ukrainian Army.  He holds the title of Colonel.  He also has the Plast order of St. George in Gold.

Other information
Kabayda's sister lives in Ukraine where she was a curator in the Ivan Franko room at the Lviv National University. He has four children who are prominent community activists in Australia.

References

External links
  Енциклопедія Української Діяспори К. 1995. (Encyclopedia of the Ukrainian Diaspora)

1912 births
1998 deaths
Soviet emigrants to Australia
Holocaust perpetrators in Ukraine
Organization of Ukrainian Nationalists members
People from Sumy Oblast
Ukrainian police officers
Ukrainian curators
Ukrainian Auxiliary Police

Anatoliy Kabayda


Sadao Munemori (born August 17, 1922-April 5, 1945) was a United States Army soldier.  He received the Medal of Honor because of his actions in World War II.

Early life
Munemori was born in Los Angeles, California to Japanese immigrant parents. He is a Nisei, which means that he is a second generation Japanese-American.

During World War II, Munemori's parents and siblings were interned at the Manzanar concentration camp.

Soldier
Two months after the Japanese attack on Pearl Harbor, he joined the US Army.

Munemori volunteered to be part of the all-Nisei 100th Infantry Battalion.  This army unit was mostly made up of Japanese Americans from Hawaii and the mainland.

For his actions in April 1945, he was the only Japanese American to be awarded the Medal of Honor during or immediately after World War II.

Medal of Honor citation
Munemori's Medal of Honor recognized his conduct in frontline fighting in northern Italy in 1945.  Without help from others, he attacked two machine guns before smothering a grenade blast with his body.

The words of Munemori's citation explain:
He fought with great gallantry and intrepidity near Seravezza, Italy. When his unit was pinned down by grazing fire from the enemy's strong mountain defense and command of the squad devolved on him with the wounding of its regular leader, he made frontal, one-man attacks through direct fire and knocked out two machine guns with grenades. Withdrawing under murderous fire and showers of grenades from other enemy emplacements, he had nearly reached a shell crater occupied by two of his men when an unexploded grenade bounced on his helmet and rolled toward his helpless comrades. He arose into the withering fire, dived for the missile and smothered its blast with his body. By his swift, supremely heroic action Pfc. Munemori saved two of his men at the cost of his own life and did much to clear the path for his company's victorious advance.

Namesake
Sadao Munemori is the namesake of a part of the California highway system, a ship, a building and an American Legion post.
 Sadao S. Munemori Memorial Interchange between I-105 and I-405 highways in Los Angeles
 USNS Private Sadao S. Munemori (T-AP-190), a troop ship
 Sadao S. Munemori Hall at the US Army Reserve Center in West Los Angeles
 Sadao Munemori American Legion Post 321 in Los Angeles

Related pages
 List of Medal of Honor recipients for World War II
 List of Asian American Medal of Honor recipients
 Posthumous recognition

References

Other websites

 Image of Munemori Memorial Interchange in LA
 Image of statue of Munemori at Pietrasanto Italy

1922 births
1945 deaths
People from Los Angeles
United States Army Medal of Honor recipients
American people of World War II
Military people from California

Sadao Munemori


The 2023 NXT Battleground was the sixth Battleground professional wrestling livestreaming event produced by WWE. It was held for wrestlers from the promotion's NXT brand division. The event took place on May 28, 2023, at the Tsongas Center in Lowell, Massachusetts. It was the first Battleground held since July 2017, as well as the first to livestream on Peacock.

Six matches were contested at the event. In the main event, Carmelo Hayes defeated Bron Breakker to retain the NXT Championship. In other prominent matches, Tiffany Stratton defeated Lyra Valkyria in a tournament final to win the vacant NXT Women's Championship, Noam Dar defeated Dragon Lee to retain the NXT Heritage Cup, Gallus (Mark Coffey and Wolfgang) defeated The Creed Brothers (Brutus Creed and Julius Creed) to retain the NXT Tag Team Championship, and in the opening bout, Wes Lee defeated Tyler Bate and Joe Gacy in a triple threat match to retain the NXT North American Championship.

Battleground was held on the same day as Double or Nothing, a pay-per-view event produced by All Elite Wrestling (AEW) and specifically AEW's flagship event. This marked the first time since April 1989 that two major promotions produced major events head-to-head, after WWE's WrestleMania V and World Championship Wrestling's Clash of the Champions VI.
The event received highly positive reviews from critics, with the Last Man Standing match being singled out for praise for its brutality, story, and the performances of Dragunov and Dijak, and has been labeled a match of the year contender for WWE. The North American Championship triple threat and the NXT Women's Championship match also received praise.

Production

Background

Battleground was an annual July pay-per-view (PPV) event established by WWE in 2013, although the original event was held in October. Battleground continued until its final event in July 2017, which was held exclusively for wrestlers from the promotion's SmackDown brand division, following the reintroduction of the brand extension in July 2016 where WWE split the roster between the Raw and SmackDown brands where wrestlers were exclusively assigned to perform. A Raw-exclusive Battleground was expected to be held in 2018, but it was taken off of WWE's PPV lineup as following WrestleMania 34 that year, WWE discontinued brand-exclusive PPVs, resulting in the promotion reducing the yearly amount of PPVs produced. However, on March 30, 2023, WWE revived the event for its developmental territory, NXT, and it was scheduled to take place on May 28, 2023, at the Tsongas Center in Lowell, Massachusetts. The event was livestreamed on Peacock in the United States and the WWE Network in most international markets, in turn marking the first Battleground to air on Peacock due to the American version of the WWE Network merging under Peacock in March 2021—unlike previous Battlegrounds, the 2023 event did not air on PPV as beginning with the 2022 calendar year, NXT's major events are only available via WWE's livestreaming platforms. Tickets went on sale on April 1.

The event went head-to-head with Double or Nothing, a PPV event produced by All Elite Wrestling (AEW), which is AEW's flagship event. This marked the first time since 1989 that two major promotions produced major events head-to-head, after WWE's WrestleMania V (airing on PPV) and World Championship Wrestling's Clash of the Champions VI (airing on TBS). According to WWE executive Shawn Michaels, the scheduling was not intended for WWE to go head-to-head with AEW, but that it was just due to the holiday (Memorial Day weekend) as he said WWE events had always done well on holidays.

Storylines
The card included matches that resulted from scripted storylines, where wrestlers portrayed heroes, villains, or less distinguishable characters in scripted events that built tension and culminated in a wrestling match or series of matches. Results were predetermined by WWE's writers on the NXT brand, while storylines were produced on WWE's weekly television program, NXT, and the supplementary online streaming show, Level Up.

At Stand & Deliver, Carmelo Hayes defeated Bron Breakker to win the NXT Championship, ending Breakker's reign at 362 days. On the following episode of NXT, Breakker embraced Hayes and Trick Williams, but turned on them. At Spring Breakin' after Hayes' successful title defense, Hayes challenged Breakker to a title match at Battleground, only for Breakker to lay out Hayes and Williams. The following week, Breakker accepted the challenge.

During the 2023 WWE Draft, NXT Women's Champion Indi Hartwell was drafted to the main roster on Raw. She had also recently injured her leg. On the May 2 episode of NXT, Hartwell announced that she would be vacating the title and that a tournament to crown a new champion would begin the following week with the final at Battleground. The tournament participants were revealed on May 8.

In April 2023, after months of inactivity following the closure of NXT UK, reigning NXT Heritage Cup Champion Noam Dar made his debut for NXT. On the May 16 episode of NXT, Dar hosted his first United States installment of "Supernova Sessions" and had Dragon Lee as his guest. Dar bragged about his Heritage Cup and lorded it over Lee, much to Lee's annoyance. Lee urged Dar to defend his championship but Dar resisted until Nathan Frazer interrupted and addressed Dar's constant dodging of title defenses. Provoked by this, Dar accepted Lee's challenge for the Heritage Cup at Battleground, marking the first defense of the Heritage Cup on the NXT brand and subsequently its first defense in the United States.

On the May 2 episode of NXT, Wes Lee successfully retained the NXT North American Championship after interference from Tyler Bate. The following week, Bate (accompanied by Lee) won his match after interference from Joe Gacy. On the May 16 episode Bate and Lee were attacked backstage by Gacy and the other members of The Schism. Lee went to the ring to call out Gacy for the attack to which Gacy responded that Lee shouldn't trust Bate. Despite suffering an arm injury during the attack Bate came out to address Gacy's claims but in the process also admitted he was eyeing Lee's championship. Lee then said he would be willing to defend the title against both men at Battleground.

Since April, Dijak and Ilja Dragunov had been feuding with each other. At Spring Breakin', Dijak viciously attacked Dragunov backstage. On May 17, after more weeks of feuding, a Last Man Standing match between the two was scheduled for Battleground.

At Stand & Deliver, Gallus (Mark Coffey and Wolfgang) (with Joe Coffey) retained the NXT Tag Team Championship in a triple threat tag team match involving The Creed Brothers (Julius Creed and Brutus Creed). The Creed Brothers got a championship rematch on the April 18 episode of NXT where Gallus retained. On the May 16 episode, after The Creed Brothers won their match, they called out Gallus to another title match at Battleground, which was confirmed the following week.

Event

Preliminary matches
The event began with Wes Lee defending the NXT North American Championship against Tyler Bate and Joe Gacy (accompanied by Ava) in a triple threat match. In the opening stages, Bate delivered a suplex and a standing shooting star press to Lee, but Gacy broke up the pin. Lee then delivered two Cardiac Kicks simultaneously to both Gacy and Bate for a two count. Bate then delivered the Tyler Driver '97, but Lee broke it up. Lee then delivered a Meteora, but Gacy broke it up. As Gacy was sitting on the top turnbuckle, Lee delivered a tope suicida to Bate on the outside. As Gacy attempted the Upside Down, Lee dodged it and hit the Cardiac Kick to retain the title.

The next bout was a British Rounds Rules match for the NXT Heritage Cup, contested between defending champion Noam Dar and Dragon Lee (with Nathan Frazer). In the first 5 minutes of the first round, Dar kicked Lee off the apron and started messing with Lee's mask. As the first round came to an end, Oro Mensah came out to be Dar's cornerman. In the second round, Lee delivered a headscissors takedown and a diving springboard dropkick for a two count. Dar then rolled up Lee to score the first fall (Noam 1: Lee 0). In the third round, Lee delivered a suicide dive to Dar and a diving knee strike for another two count. Dar then delivered a back elbow to Lee as the third round ended. In the penultimate round, Dar attempted a Kneebar, but Lee escaped. Lee then delivered a Pele kick and a Texas Cloverleaf, but Mensah helped Dar to reach the ropes. Mensah then pushed Frazer into the steel steps. Lee then delivered a headscissors driver to score his first fall (Noam 1: Lee 1). In the final round, Lee delivered a knee strike, a german suplex, and a sit-out powerbomb for a two count. As Lee signaled his finishing move, Jakara Jackson came down to the ring and distracted the referee, allowing Lash Legend to hit Lee with a bucket. Dar then delivered the Nova Roller to win the match and retain the title (Noam 2: Lee 1).

The next match was a Last Man Standing match contested between Ilja Dragunov and Dijak. In the closing stages, Dragunov hit the steel steps on Dijak, then put the steps on Dijak and delivered a Coast-to-Coast, but Dijak was able to get to his feet. Dijak then started choking Dragunov with a steel chair. Dragunov then delivered the Torpedo Moscow and an elbow strike to Dijak's head. Dijak was not able to get to his feet before the referee's count of 10, thus Dragunov won the match.

Next, Gallus (Wolfgang and Mark Coffey, with Joe Coffey) defended the NXT Tag Team Championship against The Creed Brothers (Brutus Creed and Julius Creed, with Ivy Nile). In the closing stages, Brutus delivered the Brutus Ball to both Wolfgang and Mark. Julius then delivered belly-to-back suplexes and a shooting star press to both Mark and Wolfgang for a two count. As Joe was distracting the referee, Nile pushed him, allowing Julius to deliver a clothesline to Joe on the outside. Ava then came out and pushed Nile into the ring post. Gallus then delivered the Gallus Gate to Julius to retain the titles.

In the penultimate match, Lyra Valkyria faced Tiffany Stratton in a tournament final for the vacant NXT Women's Championship. In the opening stages, Valkyria delivered a missile dropkick, two Northern Lights suplexes, an enzeguiri, and a crucifix powerbomb for a two count. Valkyria then delivered a release German suplex. As Valkyria attempted a spinning leg lariat, her knee tweaked, allowing Stratton to deliver a powerslam. As Stratton attempted a Moonsault, Valkyria moved out of the way and delivered the spinning leg lariat, but Stratton's feet reached the ropes. As Valkyria attempted a top rope powerbomb, Stratton countered it into a hurricana and then delivered a Death Valley Driver and the Prettiest Moonsault Ever to become the new NXT Women's Champion.

Main event
In the main event, Carmelo Hayes (with Trick Williams) defended the NXT Championship against Bron Breakker. In the opening stages, Breakker delivered a spinebuster and a belly-to-back suplex. Hayes then delivered the Fadeaway leg drop. Breakker then delivered a top rope frankensteiner for a two count. As Breakker attempted a military press powerslam, Hayes countered into a DDT. Hayes then delivered a pump kick and a springboard forearm, but Breakker prevented the referee from counting. As Breakker attempted the Steiner Recliner, Hayes escaped and hit a pump kick. As Hayes attempted a springboard clothesline, Breakker countered into a mid-air spear for a two count. Hayes then delivered a series of superkicks, a tornado DDT, and the Nothing But Net to retain the title.

Reception
Dave Meltzer rated the last man standing match 4.75 stars, which was the highest rated of the night. The lowest rated matches would be the NXT Heritage Cup and the NXT Tag Team Championship matches both receiving 3.25 stars each. The opening triple threat received 3.5 stars, the same as Tiffany vs Lyra. Finally the main event received 4 stars.

Results

NXT Women's Championship Tournament

References

External links

2023 WWE Network events
Professional wrestling in Massachusetts
Events in Lowell, Massachusetts
Events in Massachusetts
May 2023 events in the United States

NXT Battleground (2023)


Ancient Rome is a name given to each of three almost identical paintings by Italian artist Giovanni Paolo Panini, produced as pendant paintings to Modern Rome for his patron, the comte de Stainville, in the 1750s.

The paintings depict many of the most significant architectural sites and sculptures from ancient Rome, such as the Colosseum, the Pantheon, Laocoön and His Sons, the Farnese Hercules, the Apollo Belvedere and the Borghese Gladiator. Both Panini and Stainville are featured: Stainville stands holding a guidebook, while Panini appears behind Stainville's armchair.

The three versions of Ancient Rome, in order of creation, are located in the Staatsgalerie Stuttgart, the Metropolitan Museum of Art in New York and the Louvre in Paris.  The Metropolitan Museum of Art and the Louvre each hold a version of Panini's companion piece, Modern Rome; and the third version is in the Museum of Fine Arts, Boston.

History
In 1749, Giovanni Pannini painted the Gallery of Cardinal Silvio Valenti-Gonzaga, a painting representing Silvio Valenti-Gonzaga inside a huge gallery whose walls are covered with reproductions of the paintings he owns. This composition, featuring an imaginary architecture dedicated to the exhibition of an artistic collection, is the basis of the Gallery of Views.

Between 1753 and 1757, Count Étienne François de Choiseul, Louis XV's ambassador to Rome in the 1740s, commissioned four paintings from Pannini: the Galleries of Views of Ancient Rome and Modern Rome, a view of the Place Saint-Peter and a Interior of St. Peter's Basilica. These paintings were made between 1754 and 1757. In 1757, the Comte de Choiseul commissioned a second execution of these four paintings from him.

In 1758-1759, Pannini produced another version of the two Galleries on behalf of Claude-François de Montboissier de Canillac de Beaufort, abbot of Canillac and charge d'affaires at the French embassy in Rome. These versions are not identical to the previous ones: the paintings and sculptures are not depicted as hanging in the same places, some are missing between the two versions and the figures do not occupy the same positions.

See also

References

1750s paintings
Ancient Rome in art and culture
Architecture paintings
Paintings by Giovanni Paolo Panini
Paintings in the Metropolitan Museum of Art
Paintings in the Louvre by Italian artists
Images of Rome
Colosseum

Ancient Rome (painting)