Authenticity
There is less information about Ermac than most other notable explorers and historical figures. Much of what we know about Ermac is derived from folklore and legend. There are no contemporary descriptions of Ermac and all portraits are merely estimations. One of the Siberian chronicles, the Remezov Chronicle, written more than one hundred years after Ermac’s death describes him as “flat-faced, black of beard with curly hair, of medium stature and thick-set and broad-shouldered,” but even this detailed account is not reliable because the narrator had never seen Ermac.
In addition to his physical features being unknown, the details of Ermac’s life and the circumstances leading up to his excursion into Siberia are obscure. Russian writer Valentin Rasputin laments the lack of information that we have about Ermac considering the vast scope of his contributions to Russian society. Our knowledge of Ermac’s upbringing and voyages pales in comparison to that of other renowned explorers such as Christopher Columbus. Historians encounter serious difficulties when attempting to piece together the specifics of Ermac’s life and exploits because the two key, primary sources about Ermac may be biased or inaccurate. These sources are the Stroganov Chronicle, another one of the Siberian chronicles, and the Sinodik. The Stroganov Chronicle was commissioned by the Stroganov family itself, therefore it exaggerates the family’s involvement in the conquest of Siberia. The Sinodik is an account of Ermac’s campaign written forty years after his death by the archbishop of Tobolsk, Cyprian (Kipriyan). The text was formed based on oral tradition and memories of his expedition but almost certainly was affected by the archbishop’s desire to canonize Ermac. The combination of forgotten details over time and the embellishment or omission of facts in order for Ermac to be accepted as a saint suggests that the Sinodik could be erroneous. Though Cyprian failed to canonize Ermac, he made an effort to immortalize the warrior, who he considered to be the "Grand Inquisitor" of Siberia.
These documents, along with the various others that chronicle Ermac’s expeditions, are filled with contradictions that make the truth about Ermac’s life difficult to discern. While the sources that exist on Ermac are fallible, those accounts, along with folklore and legend, are all that historians have to base their knowledge on; therefore, they are widely accepted and considered to reflect the truth.
Ermac is typically described as brutal, cunning, and daring. He also liked describing himself as "we" instead of "I". However, these descriptions may be attributable to the stereotypical characteristics of a Cossack. According to Rasputin, "Cossack is a Tatar word that translates as daredevil, bold spirit, someone who has severed ties with his social class." In official documents, Cossacks were referred to as "vagabonds, thieves, robbers, deserters, and runaway peasants." The Cossack group emerged in Russia during the sixteenth century, when Russian society was greatly influenced by the systems of feudalism and serfdom. Those who wished to flee from the oppressive Russian system relocated to the Don, Dnieper, and Volga River regions and formed their own communities as free persons. Though Cossack settlements had leaders (atamans) and laws, the settlers did not report to the tsar or any other khanate. Only after the sixteenth century were Cossacks subjected to rule by the tsar. Ermac, the embodiment of Cossack freewill, bravery, and brutality, grew famous for his exploits on the Volga.
Read more about this topic: Yermak Timofeyevich