Adyghe traditions and customs in our time. Wedding traditions of the Circassians. Adyghe wedding

17.04.2019

Description of the presentation by individual slides:

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The purpose of the work is to identify the features and originality of the customs and traditions of the Circassians; family value ritual poetry Circassians Objectives of the study: To trace the main traditions of Adyghe families; Consider the peculiarities of observing Circassian customs associated with the birth of a child. Research methods: analysis and synthesis reference books according to the life and traditions of the Circassians.

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By the nature of the product being created: informational and creative. By the number of participants - personal. Duration – average duration: 1-2 months. In terms of content, they explore the area “student – nature – cultural values.” According to the profile of knowledge - an interdisciplinary project. By the nature of coordination - with open coordination by the teacher. According to the level of contacts - at the level of the Municipal educational institution. Shordakovo By type of design object - morphological (design of a specific product - presentation).

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The results of the work can be used in the structure of courses on historical local history in schools and secondary specialized educational institutions of the city and region. The collected material may be of interest to wide range readers interested in the history of their native land. Approbation of the work: the materials of the work served to create a presentation and booklet, which were used at a school conference, in lessons about the surrounding world and in history lessons to study the native land and city.

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The total number in Russia is 520 thousand people, of which 499 thousand are in Kabardino-Balkaria, which is 55% of the population of the republic. They also live in Turkey, Syria, Jordan, in the countries of Europe, Africa and America, where they are descendants of forced migrants who left the Caucasus during the Russian-Circassian War of 1763-1864. The Circassian diaspora numbers from 5 to 7 million people.

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Flag of the Circassians Flag Coat of Arms Elbrus is the seventh miracle of Russia. “Mountain of Happiness” is the pride of the residents of the Kabardino-Balkarian Republic. We celebrated the 90th anniversary of the statehood of the Kabardino-Balkarian Republic on September 1, 2011. The true content of Statehood Day lies in the ability to live in friendship, harmony and mutual respect, without forgetting the traditions of one’s people.

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The Kabardian men's costume included, as a rule, a Circassian jacket with a stacked silver belt and dagger, a hat, morocco boots with leggings; outerwear - burka, sheepskin coat. The complex of men's clothing that developed in Kabarda during the period of its political heyday of the 16th-18th centuries. was adopted] by the aristocracy of many neighboring peoples of the North and South Caucasus, as well as by the Cossacks of the Terek and Kuban. Kabardian women's clothing included trousers, a tunic-like shirt, a long swinging dress that reached to the toes, silver and gold belts and bibs, a cap embroidered with gold, and morocco leggings.

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Arable farming, gardening and transhumance. Cattle breeding is represented mainly by horse breeding; the Kabardian breed of horses has gained worldwide fame. Kabardians also raised large and small cattle and poultry. Trades and crafts were developed: men's - blacksmithing, weapons, jewelry, women's - cloth, felt, gold embroidery.

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Kabardian cuisine Traditional food of Kabardians - boiled and fried lamb, beef, turkey, chicken, broths from them, sour milk, cottage cheese. Dried and smoked lamb is common and is used to make shish kebab. Pasta (hard-cooked millet porridge) is served with meat dishes. A traditional holiday drink with moderate alcohol content, makhsyma, is made from millet flour and malt.

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In January 1851, a Kabardian school with a contingent of 25 people opened in Nalchik. Kabardians, Balkars, Russians, and Ossetians studied there. It existed for only 10 years, but played a certain role in introducing the highlanders to the development of education and contributed to the formation of a national intelligentsia. In 1906 there were 38 schools in Kabarda. In 1923, a pedagogical college was opened in Nalchik, and then in 1957, KBSU. This was the first university in the North Caucasus.

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They live high in the mountains, Since the time of the Prophet, God knows. And above all the peaks of the East They consider their own honor! R. Gamzatov The Dagestan poet dedicated these lines to elderly people. Elders are given special attention among all Caucasian peoples, and the Kabardian people are no exception.

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Ancient religion Cherkesov (Adygov) represents monotheism (monotheism) with a harmonious system of worship of the One God - the Great THA (THE, THESHHO). TXA does not interfere with a person's daily life. He is the creator of the Laws of the Universe. Most Circassians profess ISLAM. Muslim mosque in Nalchik

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The family is the nucleus around which the human community is organized and which gives life to other families. In historical and ethnographic science, it is customary to divide families into large and small. A small family consists of two generations: parents and their children. Large families have always united at least three generations. The basis of the family is mutual respect, which is built on namys and adygagye between elders and younger ones.

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Adyghe family rituals can be conditionally divided into: rituals of the children's cycle; wedding ceremonies; rituals associated with sad events in the life of the family. In this regard, the Circassians said: “People gather for a person three times: when he is born, when he starts a family, and when he leaves for another world.” And in fact, according to the Adyghe Khabze, each of these events is celebrated solemnly.

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They were aimed at ensuring the child’s health, protecting him from evil spirits, and creating normal conditions for development. The head of the family began to soak a long leather belt with oil, and his mistress (uneguasche) smoked round cheese (khueiplyzh) in the hearth pipe (uendzhak). Other family members followed their example. All this was done in case a boy was born, in order to arrange the ceremony of “hanging red cheese” (kheyplyyzh k1eryshch1e).

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The attention paid by the Adyghe Khabze to the health of the child even before his birth is also evidenced by the fact that, to the extent possible, all the dishes, fruits and vegetables that she would like to eat were obtained for the expectant mother. It was believed that if a woman who was expecting a child wanted to eat something and this desire was not fulfilled, then he, the child, would always lack in life what his mother’s soul required. The woman in labor was not allowed to kill insects and birds, light a fire in the morning, or sit on utensils. She was not allowed to mourn the deceased.

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Every family member, neighbor, and even a passing guest could name a newborn, but it was obligatory for everyone that the one who gave him a name should make a “shirt for the newborn” (ts1ef1eshch jane) for the baby. Moreover, some gift was usually added to the shirt for the newborn and his mother. According to the Adyghe Khabze, it was customary, if on the morning when a new addition appeared in the family, a stranger came into the yard, to give his name to the boy. However, more often the name was “prepared” in advance. As a rule, this was done by the brothers-in-law and sisters-in-law of the young mother. In ordinary cases, a child could be named after a long-dead relative or some national hero.

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The newly-made grandfather skinned the lamb (kuenysh), gathered friends, the head of the family was congratulated on the increase, and toasts were said (khoh). The father of the newborn, unnoticed by the elders, was “torn out”, which apparently meant: be a worthy dad. In the Princely Wark family, as is known, children were sent to be raised in a “strange house” by the Atalyks, where they grew up until adulthood. It was habzeh, in honor of the birth of a boy, to hang white material, like a flag, in a prominent place near the gate. Those who knew this custom came to the grandfather and grandmother and congratulated them with joy. The birth was also announced by shots from a pistol and a rifle.

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Composition from plasticine tape “Youth”. Multifaceted relief. Modeling from foil “Lezginka” Modeling from fabric “Goryanka” Modeling from paper “My Land” Graphics “Sosruko”

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Sarabi Mafedzev. “Adyge khabze. Adygs. Customs. Traditions." KBSU named after. HM. Berbekova. International Chair “UNESCO” Education and upbringing in the spirit of a culture of peace and human rights”, 2007, p.219. Materials of participants of the Festival of Research and creative works"Portfolio" 2009. Disc 4, section “Local History”. Bolshagina O.D. Life, traditions and family rituals Cossacks on the Don. Sh.B. Nogmov. History of the Adyghe people. Nalchik, 1958, p. 76-88. Kabardino-Russian phraseological dictionary. Comp. B.M. Kardanov. Nalchik, 1969, p.296. Betrazov R. Adygi. Origins of the ethnos. Nalchik, 1990., p. 44. Maretukov. M.A. Family and family life Circassians in the past and present. Culture and life of the Circassians. Maykop, 1976. Issue 1, p. 53. Smirnov Y.S. Family and family life of the peoples of the North Caucasus. M, 1983, p. 103. Kashezhev T.P. Wedding ceremonies of Kabardians.// ethnographic observer. M., 1892, Book. 15. p. 82.

There are a lot of interesting and entertaining things in Khabze in the customs and traditions of peoples, including wedding ceremonies. Why Isn’t all this superfluous Is it necessary to comply with all the conditions? It’s not good to think about a wedding in this way because people will condemn it, moreover, they will consider it an immoral act, a violation of habzeh with the ensuing consequences. As was noted by Khabze, wedding rituals were not invented at a cozy table in the quiet of an office and were not approved by popular vote. When, with the consent of interested parties and persons...

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TRADITIONS OF HOSPITALITY 3

ATALICITY 3

JEGUACO AND PSCHINATLI 4

FUNERAL RITE 4

MARRIAGES AMONG THE ADIGES 5

Matchmaking (lyyhu). 6

Inspection of the house (unaplee). 7

Marriage registration (nechyhyth). 8

Trip for kalym (wase I's). 9

Bringing the bride (nysashe). 12

Newlywed in “someone else’s house” (teshe). 15

Putting the young one in big house(uneishe). 16

Literature. 18

TRADITIONS OF HOSPITALITY

For a long time, the Circassians had very widespread customs of hospitality. Became a guest

anyone who came to the house, of course, if the guest did not have clearly hostile intentions. The Adygs have always said “a guest in a reliable fortress.” This meant that the guest’s personality was inviolable, the owner would protect him from any attacks from the outside.

Each Adyghe built a separate house for his guests hakIeshch. The interior of this house often constituted all the wealth of the owner. While the guest was at home, the owner took care of his safety and well-being. He made sure that the guest had a tasty, satisfying meal and slept well. While the guest was in the house, the owner could not afford to leave him alone. The owner tried to entertain the guest in every possible way, constantly trying to maintain an interesting conversation with him. The most common musical instrument of the Circassians was the shykIepshyn, a bowed instrument. The strings for this instrument were made from horsetail hair, which is why it got its name (literally, “horsetail instrument”).

If the guest was from another village or from another country, then he was called “tichile hakIe” - a guest of our village. In the evenings, all the residents of the village gathered in the hakIeshch, where the guest of the aul was staying. In honor of the guest, jagu (games) were organized, accompanied by playing shykIepshyn, kamyl (a type of flute), and pyekIykI (rattles). In honor of the guest, the young people organized dance competitions. In honor of the guest, the young men competed in strength, courage, fought, and competed in horse races.

Sometimes one owner tried to lure a guest away from the previous owner. If he succeeded, he considered it a great honor.

ATALICITY

The Circassians had a custom of atalism. According to this custom, princes (pshchi) and nobles (orcs) gave their children to be raised by one of their subjects. The teachers taught the boys horse riding and handling weapons. The Adyghe princes gave their children to be raised by one of their subordinate orcs or peasants. The orcs gave their children to be raised by peasants. It was considered an honor to raise the son or daughter of a prince. Often after the birth of the prince’s son, one of his subordinates came to the house and, with gifts and requests, persuaded the parents to give him their son to raise.

JEGUACO AND PSCHINATLI

Music and dancing during jagu on the occasion of a wedding or reception of guests were usually performed by special jaguako. Music and dancing classes have always been considered obscene for Circassians, especially noble ones. There was a completely different attitude towards the performers of pshynatly - songs that narrate in poetic form about any events. Pshinatli narrated the events of the history of the people, the lives of the heroes of the Nart epic. Pshinatli were performed during a ceremony to mark the end of mourning a year after death. The funeral pshinatl was a voluminous poetic work, which told about the events of the life of the deceased, praising his exploits and good deeds. Special requirements were imposed on the compilers and performers of funeral pshinatls. These had to be famous and respected people.

FUNERAL RITE

The funeral rites of the Circassians in the 15th century retained many of the features of the funeral rites of previous generations. The deceased was placed on a platform built in the field. The widow and the oldest relatives of the deceased sat in front of the platform. No one cried because it was considered indecent. Relatives and fellow villagers brought gifts of gold and silver jewelry, cups, bows, arrows, and weapons to the deceased. On the eighth day, the deceased, along with part of the gifts brought to him, was placed in a wooden block made from a tree trunk split lengthwise and hollowed out in the middle and carried to a pre-dug grave. A mound was built over the grave. After the funeral, the wake began, which lasted several days. Numerous rituals were performed over the grave, driving out evil spirits.

For a year, the closest relatives of the deceased mourned him. During mourning, people did not get married, did not attend weddings, and did not wear bright clothes or jewelry. As a sign of mourning for the deceased to a loved one men cut off the tips of their ears.

A year later, a wake was held. Close relatives of the deceased, as well as the family where he was raised as an atalyk, came out to numerous guests in mourning attire. Those present at the funeral took turns delivering memorial speeches, listing the deeds and virtues of the deceased. Then a funeral pshinatl was performed, composed by one of the respected people who were closely acquainted with the deceased and his family. From that moment on, mourning was considered over.

At the beginning of the 15th century, I. Shtilber observed the custom of one of the Adyghe tribes on the coast: “they put those killed by lightning in a coffin, which they then hang on a high tree. After this, neighbors come, bringing drinks and food, start dancing, having fun, slaughtering bulls and rams, and distributing most of it to the poor. They do this for three days and repeat it every year, imagining that the person struck by lightning is a saint.”

MARRIAGES AMONG THE ADIGES

There is a lot of interesting and entertaining things in Khabze, in the customs and traditions of peoples, including wedding ceremonies. What is a wedding? How did she become like this? In order for two young people to unite their lives, have children, continue the human race, their relatives, relatives, acquaintances gather, organize celebrations, carry out quite burdensome, labor-intensive tasks, as well as formalities determined by the event, find everything that they do not have, wanting to arrange everything connected with the marriage of a son or the marriage of a daughter as magnificently, solemnly, and as best as possible. Why? Isn't all this superfluous? Is it necessary to comply with all conditions?

It is not good to think about a wedding in this way, because people will condemn it, and what’s more, they will consider it an immoral act, a violation of habzeh with the ensuing consequences. As long as there is a person, as long as the family exists, the wedding is immortal, for it is the basis of the life of the family, the beginning of a new family, a part of existence. Moreover, a wedding is one of the main rituals in any national culture, a kind of mirror in which many aspects of the ethnic essence of the people and their history are reflected.

As has been noted, khabze, including wedding rituals, were not invented at a cozy table in the quiet of an office, nor were they approved by popular vote. They are the result of the search of more than one generation, they bear the notches of the distant past, the social, economic, and formational vicissitudes through which the people have passed are marked. Every episode, every detail of the wedding ceremony testifies to this. Before becoming part of a custom, it had a real, magical, religious basis.

Based on this, the Adyghe wedding began to have the following structure: matchmaking, inspection of the house, marriage registration, trip for bride price, bringing the bride, placing the young woman in a “strange house”, bringing the young woman into the “big house”, escaping the old woman, returning the young man to his home , small re-entry of the bride into the “big house”, dance of the table, secondary bringing of the young man, girl’s table, twirling of the cup, etc.

The Adyghe wedding was beautiful and instructive then. When, with the consent of the interested parties and persons, it was carried out in compliance with all habze. It began with the mutual love of the young and ended with the approval of this high human feeling by the elders. Everything that was done at such a wedding was a guarantee of creating a strong, successful family in which harmony would reign and happy children would grow up.

Matchmaking (lyyhu).

Lyyhu literally means “search”. Before talking about matchmaking, it should be noted that all of the above components of the Adyghe wedding, except for lyyhu, belong to the period when men began to dominate the family, that is, to the so-called patriarchy. However, it should be thought that it apparently took place in those distant times, when the race was maternal. In other words, the girls were looking for the groom, they decided. What young man bring into one's family. The genealogy of their children followed the maternal line. This is confirmed by examples from the ancient history of many peoples.

Thus, lyyhu became a component of the Adyghe traditional wedding, and from the girls it apparently passed on to the boys, or rather to his surname. If kidnapping was in no way acceptable to the Adygs, then a great manifestation of the Adyga and Namys was considered when the relatives of a young man, having learned about his chosen one, sent matchmakers to his parents. Only the elders of related parties participated in it through second persons of the family name. Naturally, it all started and came from the young. They met at some celebrations, recognized each other, fell in love, and exchanged small gifts. Until the guy received the latter, there could be no conversation about marriage. And even after that, the girl did not immediately give her consent to get married. However, after some time, the girl, casually, seemingly not attaching much importance to this, told the groom that he could send matchmakers to her relatives. What this meant was clear, and the guy, through a friend or son-in-law, notified his parents of his intention and his chosen one. This is how the wedding troubles began.

For the Circassians, it was never difficult to determine that matchmakers had come for their daughter. According to the khabze, having entered the courtyard and dismounted, they identified the horses at the hitching post, but did not go either to the kunatskaya or to the house, but stood somewhere under a canopy or in the place where they usually cut firewood. One of the owners, having noticed them, naturally guessed that these were not ordinary guests, which he reported to the elders in the house.

An adult man came out to meet the matchmakers: the girl’s brother, her uncle, or a neighbor. The senior matchmaker, shaking hands with him, asked about his well-being and life. Then the owner invited them to the house with the word “fykyeblagae” (welcome), to which the matchmaker replied without further comment that they had come, if the family did not object, with the desire to be guests and relatives. After this, the person who came out to greet him returns to the house to inform the guests of the intentions of the guests.

The owners could answer: “We’ll consult, come visit on such and such a day,” “Such and such an elder of the family is absent,” etc. On the third visit, if the girl’s side accepted such a relationship, guests were invited to the house and a table was set for them on a quick fix, without particularly bothering, that is, without giving any sacrifice, an obligatory habze for the guests.

Inspection of the house (unaplee).

The girl's elders and parents trusted two or three men to inspect the house, who were respected and distinguished by their honesty and truthfulness. It is not necessary that they be related to the girl's surname. The caretakers did not hide their goals or intentions. The groom's parents would love to invite them and treat them. However, having thanked the owners, they scrupulously examined everything: the house outside and inside, the yard, outbuildings, vegetable garden, livestock, etc. Moreover, they paid attention to how fat their dog was, how sinewy their oxen were, how their neighbors treated them, what kind of authority are used by their elders, what kind of behavior does the future mother-in-law have, what are the reserves of the family whose daughters-in-law are their daughters, how smooth the handles of their pitchforks are, how sharp their axes are, etc.

If after all this the eldest of the caretakers turned and left the yard, the young man and his relatives could not count on success. It was clear what he would say upon his return: they are no match for you, they will not be able to provide a tolerable life for your daughter. But if, when saying goodbye, he shook hands with the owners and said that they were authorized to “look at the house” by such and such and they could inquire about the matter from them again, the satisfied side of the groom invited the caretakers into the house and set the table. The wealthier ones made sacrifices in honor of guests, but usually made do with chicken or turkey. They raised a glass to makhsyme for a prosperous relationship. Two or three days after the unaplee’s departure, the groom’s relatives with small, purely symbolic gifts and fand (dry food and a jug of makhsyme, so as not to go empty-handed to future relatives) visited the girl’s parents, confident that now they would not be given gate turn Of course, everything happened with the full consent of the young, whose opinion the elders learned through their friends and younger family members.

The custom of “browsing the house” was mainly active among peasants, free thokotls. There was no need to send to the princes and warks to check how they were living. They could even perceive this as an insult, because they believed that they would always have something to support and please their daughter-in-law, as long as she was beautiful and brought up according to the principles of the Adyghe Khabze.

It should be noted that many who are not closely familiar with the Adyghe Khabze find it psychologically difficult to understand some of its provisions and principles. To understand the Circassians and their Adyge khabze, you need to penetrate them. When, after unaplie, the groom’s side visited the girl’s parents, they were treated, but without much grandeur and without any solemnity, dancing, or fun. Immediately the future relatives agreed on the non-religious formalization of the marriage.

Marriage registration (nechyhyth).

As it became clear, the concept of “nakah” entered the Adyghe language from Arabic and, combining with the original Adyghe word “tkhyn” (to write), formed the term “nechykhytkh”. Indeed, in the past, marriage conditions were formalized in Muslim style by the minister of Islam (efenda) in writing. Such a document remained in the possession of the bride's parents. According to female informants, in marriage contract it was specially stipulated, for example, what kind of eight-pointed or other shoulder straps on the bride's festive costume would be, whether they would have chains balabolkas, how many acorn-like gold pendants there would be on both sides of the chest, etc. Usually women's wedding clothes were made from expensive red spoil , violet, lilac and other “rich” colors with one or three pairs of pendants on both sides of the chest. Princely and wealthy Wark daughters were satisfied only with costumes with large star-epaulets on the shoulders and three pairs of pendants on the chest.

When registering the marriage, in addition to the efenda and the trusted girl and guy, there were also witnesses present. They all had to wear hats. It should be noted that in general among Muslims, marriage was concluded by a trusted girl and the groom himself with the blessing of the clergyman. They were all sitting on the floor. In this regard, it should be thought that the other witnesses at the Adyghe wedding and also the fact that they all had to wear hats and stand during the ceremony are relics of the traditional Adyghe wedding. Nechykhyth, as a rule, took place in the house of the bride’s parents, where two or three men from the groom’s side came. He was not particularly solemn. There were no dances or any other fun. True, after the marriage was formalized, they set the table and made toasts to the happy twinning, to the newlyweds.

During the registration of marriage, the efendy asked the trusted (uechyl) young people whether they had changed their minds, whether their wards agreed to become husband and wife. When the trusted ones (first the girls, and then the guy) confirmed the decision of the young people, they, the trusted ones, wearing hats (like everyone else) stood opposite each other, holding out their right hands. The palms of their hands barely touched each other, but at the same time the thumbs of the trusted ones rested as tightly as possible on one another at the same level. In this position, it was impossible to bend the other fingers, wrapping them around the partner’s hand. This was watched by the efendy, who in turn grabbed right hand trusted thumbs up.

After this, the efendi said a prayer three times, each time asking those trusted in turn: “Are you giving?” or “Are you getting married?” The confidants answered: “Gave it away”, “Married”. Then the spiritual minister again read the prayer, which he concluded with the word “Amen,” and all those present made a dua, raising their hands to the Almighty. The groom's representatives paid a small amount to the efends for the registration of the marriage. At the same time, the efenda who registered the marriage did not share this fee with anyone.

It would seem that this method of registration was not much different from the general Muslim registration of marriage. However, upon closer examination, there were differences. Firstly, at the Adyghe registration there was neither a bride nor a groom. Secondly, all those present wore hats, which is not mandatory for other Muslims. Thirdly, the ceremony was performed standing, whereas in Arab countries those present sit, and fourthly, Muslim registration was performed between the groom and the girl’s trusted women without outside witnesses.

Thus, it can be assumed that, although nechykhytkh began to take place according to Muslim rules, ancient habzes were also preserved in it. However, unfortunately, neither written sources nor information from informants mention how marriage was concluded in the Adyghe style.

Trip for kalym (wase I's).

So, nechykhyyth and wase I s were independent rituals. The first took place in the house of the girl’s parents, the second took place at the young man’s relatives. It is clear that the marriage could not be formalized without mutual agreement on the terms of the dowry. But after concluding the contract, the exact date was discussed between the parties when the bride’s relatives would be able to come for the bride price, because on that day all the cattle of the groom’s family were not driven out to pasture, but remained in the barn.

In the old days, right up to the end XIX centuries, the bride price consisted mainly of cattle and one horse. Kalym ( Wase lit.: price) was determined depending on the class-class origin, her relatives, their birth, etc.

At the wedding, including Wase I oh, we drank makhsyme. Makhsyme was a good drink made from millet flour, honey and barley malt. It can be said that it did not harm human health in any way.

The methods of table setting and the order in which dishes were served depended on which guests the Circassians had. For wase I s, for example, after meeting the guests, they first brought some meager appetizer, prepared in haste, and makhsyme. Under various pretexts, guests were invited to drink makhsyme: for their arrival, for elders, for acquaintance, for kinship, for young people, to warm up, etc. Toast followed toast. Of course, the guests who knew about these tricks tried not to get hooked, laughed it off, made excuses, thanked the hospitable hosts, and behaved prudently, as advised by the elders who sent them here. Besides they are wase I oh, they shouldn’t allow themselves to be “pressured” too much. They can, refusing any treat, go to the barn, choose everything they came for, and say goodbye to the owners. Therefore, in such cases, “subtle diplomacy” was required.

Based on this, men who knew how to organize a company, witty men who knew the Adyghe khabze in every detail were seated at the table on the groom’s side. The toastmaster of the celebration could be a close friend of the eldest in the groom's house or a relative, but in no case any of the family members. Because the thamada, leading the table, had to toast to happiness, to the well-being of the house where the wedding is taking place. And a family member, according to the Adyghe khabze, could not say good wishes addressed to himself, to his family. There was no place at the table for the young father, or for the paternal uncles, or even for the grandfather. And here it was considered that it was indecent for them to listen to flattering, laudatory words that would be said at the table about their successes, humanity, adygagye, etc.

An atmosphere of sublimity and sincere habze reigned over the wedding table. For guests who came to Uase I oh, there was a young man who, no matter how many hours the feast lasted, would not sit down. The hosts also stood out I es serving the table. If he needed something for the table, he had assistants who were nearby behind the door, in plain sight.

At weddings and other celebrations, Circassians drank only from a common large bowl (fal'e), which went around the circle. At such a table they never used a drinking horn or any other utensils.

When the Circassians made do with traditional low tables ( I ene) on three legs, the thamada table of the owners was placed in the farthest corner from the door and, sitting behind it, he greeted the guests, if, of course, they were waiting for the last ones, so as not to lead them into an empty room. By the way, it was uncomfortable to sit at the Adyghe low table, lounging, carelessly; it was impossible to lean your elbows on it even if you wanted to. Therefore, one must think that he had a mobilizing and disciplining effect on the person sitting behind him.

The ceremonial table was led and managed by the eldest of the hosts. He was also a thamada. This happened in all cases, including wase I s. This was what habze was like. They tried to get those who came for the bride price to get drunk. This goal was pursued by both the thamada and the other bysim (hosts) sitting at the table. Naturally, the guests had a different, opposite opinion. Therefore, wit, jokes, knowledge and observance of Adyghe khabze reigned supreme in the company. In fact, Adyghe ritual celebrations were not so much a place where they ate and got drunk, but rather a kind of school where Khabze and Adygagye studied. No matter what tricks and tricks they use during wase I oh, no one could force guests. Everyone drank as much as they wanted.

In the past centuries, wedding ceremonies, including wase I oh, happened only during the day. Wase members I s, after sitting for a certain time, they expressed a desire to unwind and dance. If they were from among the guests from the bride’s side, then their elder gave them the go-ahead, while the rest were given permission by the thamada of the table. Young people and men, excited by the kind makhsyme, knew how to have fun. Wase members I They behaved freely and danced excitedly. It is not for nothing that the expression remains in the Adyghe language: “He dances as if he has come for a bride price.” Not every girl could become their partner. In the dance they made rapid, unique steps, tried to touch the girl’s shoulder and chest with their shoulders, push her, suddenly, making some kind of deceptive movement, embrace the gaping beauty in their arms. But the last one was no mistake either. She, taking advantage of some mistake of the gentleman, could, dancing quickly, easily walk around him, which was a shame for any guy.

How long to sit at the table, how much to dance and have fun for the young people, was decided by the eldest of the guests. If he thought that they shouldn’t rush, then they danced, joked, and had a lot of fun. However, as already said, it was beneficial for the hosts for the guests to drink more without being distracted. Therefore, they tried to bring them into the house and seat them at the table.

Time, how long to sit wase I “Yes,” the eldest of the guests determined. He repeatedly hinted about this to the master of the table. However, the latter pretended not to hear, was distracted, etc. the demands were repeated in various polite forms. It was considered indecent if the thamada immediately responded and fulfilled the wishes of the guests. This would mean that he was tired of the guests and that he was kicking them out. Therefore, the thamada came up with various reasons: they say, there is habze, wait, everything has its time, let him enjoy your company, the meat of the sacrificial sheep has not yet been cooked, etc. But when the senior guest began to stubbornly insist on performing the habze, at the order of the thamada, they brought it in a special plate the boiled right half of the head of a sacrificial ram, separately the prestigious left shoulder blade, the femur or forearm, the cross part of the spine, a couple of ribs, the pelvic bone for the elders, on small trays meat for everyone else. ...

Having finished off the sacrificial sheep and washed down the meat with shurpa, the Uase members I They went to the barn to select the stipulated number of livestock. As already mentioned, on this day animals were not driven out to graze. If they did not collect the required number of well-fed, healthy animals, they demanded two instead of one head. Having thus taken possession of the bride price, the elders instructed one or two young people to drive the animals slowly, letting them graze, while they themselves went to the yard of the groom’s parents, making it clear that they were in no hurry and would show how they could dance.

This is where the real wase began I'm qafek I e. And it’s good if the fun was sincere and ended happily...

Bringing the bride (nysashe).

After the religious marriage was formalized in the house of the girl’s parents and the trip for the bride price, the fact that this or that family was giving their daughter in marriage was no longer any secret, and everyone was impatiently waiting, asking and clarifying when the groom’s side would come for the bride. There is no exaggeration in this. Life in the past was truly “poorly equipped for fun,” and weddings were desirable not only because new families were formed, but also because they gave old people a chance to unwind, show off their wisdom, dance, demonstrate their beauty, attractiveness, dexterity, prowess, etc.

A wedding is a place where you can see people and show yourself off.

Actually, a truly Adyghe traditional wedding began with nysashe (traveling and bringing the bride). This is a whole cycle of rites, customs, rituals. If there was no misfortune or some kind of grief on one side or another, the ritual was not postponed. Usually weddings (nysashe) took place in the autumn period of the year, when the constellation Vagoba was in the treetops, i.e. about a month after the autumn equinox. At this time, according to popular belief, the weather was dry and beautiful, it was warm, so dancing, fun and games took place outdoors on a grand scale. Equally important, of course, was the completion of field work. Abundance and growing young animals inspired people.

The bride was sent for during daylight hours, from Thursday to Friday. The eldest of the family announced the celebration to relatives, in-laws, neighbors, village residents, and friends in advance. It began with “fyzyshe efe” (feast of those traveling to pick up the bride). Respected men were invited to it not through someone else, but with a personal request on behalf of the elder. Old men with gray beards came, but the majority were men. mature years and young people excellent riders, knowledgeable about habze, reliable in all respects.

“A feast for those traveling to pick up their daughter-in-law” is said loudly. There was no particularly sumptuous feast on it. They set the table rather modestly to make one or two toasts in honor of the upcoming joys. The main thing was how best to organize the celebrations, and the most important thing was the choice of the elder. Then the responsibilities of others traveling behind the bride were distributed in order to avoid any possible misunderstandings. To be selected by the fyzyshe shu (horsemen who accompany the carriage with the bride), men and young people considered it an honor to have the trust placed in them. They did a fundraiser, that is, they collected small money for the performance of various rituals.

The riders did not just accompany the wedding procession: they had to overcome various obstacles and challenges, show their dexterity and fearlessness. In addition to everything, they must shoot well “at a flying target,” fight both horsemen and foot soldiers, be able to sing songs, etc. In a word, it was responsible and dangerous.

So, if those going for the bride had a respected thamada, whom everyone listened to, if they remembered how not to violate the habze and not embarrass their elder and those who remained at home, everyone tried to behave appropriately. As has already been said, not everyone was accepted into fyzyshe shu (horsemen). It was both honorable and responsible. At the same time, they had to be able to joke and understand a joke, without forgetting about their dignity, without dropping it and without giving in to any difficulties. All this, naturally, mobilized and disciplined young people and contributed to the education of brave and dexterous horsemen.

And this is not enough. Those accompanying the wedding procession must be able to sing well, without relying on others, and be prepared for any surprises. However, not everyone can simultaneously dance masterfully, skillfully entertain a company, and possess in a beautiful voice. All this was also taken into account. And when the games “on horseback and on foot”, “carrying off the cap” and others were held, no one could give himself any slack, chicken out, or retreat.

Depending on the class origin, wealth and respect enjoyed by the groom’s family, the number of riders sometimes reached, according to old-timers who heard about this from parents and others, a hundred or more. On the way, they followed the cart in which they were supposed to bring the bride. They sang, horse-rided, fought horsemen, threw the hat of their unwary comrade up and shot at it. The cart was covered with red material in a tent-like manner. Below him sat the groom's sister or relative and an accordion player. Horsemen twisted and turned around them, performing all sorts of exercises on horses.

In cases where the wedding cortege moved through populated areas, the riders were divided into two groups, one of which rode behind the cart, the other in front. Such precautions were not at all superfluous. Residents of these villages blocked the streets with carts, logs, rollers, etc. When the horsemen cleared the road, teenagers and rural youth flew at them, snatching whips from the horsemen, trying to cut girths, stirrup straps, etc. But the most cherished dream of the attackers was to disrupt carts red blanket. It was a great shame for the accompanying people if they could not protect the canvas. Moreover, then they were forced to return for a new blanket, because no one would give them their daughter in the open cart.

In addition to everything, the women and girls of the village took small things (pouches, handkerchiefs), as well as eggs, into the street and laid them out along the route of the cartage. The horsemen at full gallop had to pick them up or smash them with guns. Eggs and unpicked things were not supposed to be left intact on the road.

The difficulty was entering the yard of the bride's parents. Riders with stakes and clubs were met by local young people and everyone except the thamada of the guests, indiscriminately, animals and riders, and others were knocked off their horses. But if one of the riders managed to break into the courtyard, everyone calmed down, and those who arrived were greeted according to all the rules of hospitality.

A knowledgeable khabze thamada ensured that all customs were performed in order and in a timely manner. And that “everything” included a lot. After one or two toasts at the table, the eldest of the guests instructed his young people to begin the duties that had been discussed before their arrival.

Having completed all the formalities, the young people informed their thamada that the bride was ready to set off. Then the eldest of the guests took the honorary dish “half a head”, broke it according to all the rules of etiquette, distributed to whom what was due, said a toast in honor of this khabze and those related, wishing everyone happiness and health. At this moment, hot shurpa was brought. Having tasted it, the guests stood up to take part in the ceremony of bringing the bride out of her parents' house.

The bride's entrance was accompanied by a beautiful wedding song with a wonderful chorus, performed by the men. When leaving, the bride should not look around, stumble, the threshold should be crossed without touching it, with her right foot, etc. These seemingly insignificant components of the khabze were common Adyghe, and they were given a certain significance for the life of the young woman in new conditions. For example, if we take into account that, as the Circassians believed, the souls of deceased relatives could sometimes settle under the threshold, it becomes clear why it is necessary to be careful in such cases.

The accordion player sat on the cart to the left of the bride to the left of the bride, and to the right was the girl who had come for the newlywed. At that moment, the riders closely surrounded them so that the local boys would not tear their dresses.

The bride's side presented the thamada of the horsemen with a red banner (nyp) without any paraphernalia. It symbolized girlish purity, innocence, and good manners. From now on, her safety and honor are in the hands of the nysashe participants on the groom’s side. The red material on the cart in which the newlywed would be transported was also a symbol of virginity.

Having received the banner and paid off the gate guards, the cortege was still not allowed out into the street. Local guys three times tried to turn the carriage with the bride in the yard against the movement of the sun (counterclockwise), but the riders resisted. There was a wild omen: if the cart can be turned around, the bride will rule in the new family, and what’s most absurd is that she will outlive her husband by a long time.

When the locals fell behind the cortege and there was no longer any need to be afraid, the riders began to sing. The more nimble ones again tore off the hats of their comrades, threw them up, and others, running over, shot at them, smashing them to pieces. The horseman to whom the thamada handed the banner tried to gallop away from everyone. To the one who caught up with him, he gave up the banner without any resistance. This is how they tested the agility of horses. When a horseman or footman was encountered along the way, they gave chase. Sometimes those they met managed to escape, but more often they quickly made their way to the cart where the bride was sitting and introduced themselves: “I am your guest, dear bride.” This was enough for them not to be touched further. The horseman could have joined the cavalcade, but no, so he was released in peace.

Newlywed in “someone else’s house” (teshe).

The Circassians observed this custom quite strictly in the past. The bride was never taken directly to the house of the groom's parents. She was placed in “someone else’s house.” This could usually be the house of the newlywed’s maternal uncle, and subsequently others.

When the young woman was brought to “someone else’s house,” she was accompanied by a choir of both fyzyshe shu (riders) and village children. The musicians played the national harmonica, shichepshin, rattles, fired rifles and pistols, and clapped their hands. In Malaya Kabarda, when the bride was led by the arms of the woman on the right and the girl on the left, young people threw daggers into the ground with a flourish and began to dance. Here they stopped the bride, the guys danced around her and the daggers until the mistress of the house presented them with a bowl of makhsyme. There could be any number of dancers, but they were given only one cup. True, young people demanded this two or three times. The bride was led further only when the guys took out the daggers from the ground.

The newlywed was in “someone else’s house” for two or even more weeks. She was regularly visited by the newlywed's relatives, his friends, and comrades. As a rule, they had technical equipment with them I e (a gift for entering the room where the young woman is). It consisted of small things for the hero of the occasion, or the guys gave money for sweets to the girls who were with the newlywed. Such khabze still exists today.

In “someone else’s house” the young woman was not only entertained. Often she was given some kind of tests. By the way, snotty boys with dirty faces and unkempt girls were deliberately allowed into the room where the newlywed was. If she washed them, put them in order, wove ribbons into the girls’ braids, everyone, naturally, liked it. By the way, the future mother-in-law also became aware of such thoughtfulness. When the newlywed was noticed that she was squeamish, insensitive, inattentive, indifferent, she was tactfully advised to monitor her reputation, but no other tests were given.

Entering the young into the big house (uneishe).

The most significant and beautiful, both in its composition and in other parameters, uneishe was the most interesting and remarkable rite in the Adyghe wedding.

Firstly, this celebration resembled a joyful event in the lives of like-minded people and well-wishers. Secondly, all the numerous relatives, in-laws and friends-comrades were invited to the ceremony. And if the guests had no reason to be sad, they knew how to have fun, and have fun, and rejoice, and show each other adygagye.

In Uneishe they used to shoot guns with blank cartridges for the following reason: “evil spirits” were afraid of the smell of sulfur. They also shot at chimney pipes so that “evil spirits would not get in there.”

To the accompaniment of a wedding song and the playing of an accordion, the newlywed was stopped in the courtyard before being brought into the “big house”: dancing was organized here for a short time. Then the chant resumed. Before being brought into the “big house,” the young woman was showered with nuts, sweets, and coins, which the children excitedly collected.

Having crossed the threshold, the newlywed stood on the skin of a sacrificial animal. It was believed that the young woman in the house would have as much happiness and joy as there were hairs on the skin.

In the “big house”, the newlyweds were greeted by elderly and older women at the table. One of the women lifted the newlywed’s veil, old women and young women came up to her, congratulated her, and hugged her. But the newlywed herself stood motionless, did not hug or shake hands with anyone. They warned her about this when she stayed with her parents after registration. If the newlywed shook hands at that moment, then this was perceived as a manifestation of willfulness, caprice, frivolity, as a desire to subjugate everyone, to rule in the family, etc.

When the greeting ended, the woman who lifted the veil made the newlywed I uryts I el (smeared her lips with a mixture of freshly melted butter and honey). The young woman must be careful: under no circumstances should she lick her lips. Otherwise, it would mean that the newlywed was a glutton who ate too much.

While all this was happening, the youth were dancing in the yard. The guys “caught” the groom’s married sisters and forced them to dance, for which they demanded phuzhybzhye from the women (phuzh’ is a married relative, sister, bzhye - a glass).

After these rituals, the newlywed, accompanied by a wedding song, playing the harmonica, clapping their hands and shooting guns, was taken out of the big house.

The Adyghe wedding also included many other rites and rituals, such as: “Escape of the old woman”, “Return of the young man”, “Mutual visits”, etc.

Literature.

Mafedzev S. Kh. Adygi. Customs, traditions (Adyge khabze) // El fa, Nalchik, 2000.
Mamkhegova R. Essays on Adyghe etiquette // Elbrus, Nalchik, 1993.
Mafedzev S. Kh. Rituals and ritual games of the Circassians. Nalchik, 1979
Bgazhinokov B. Kh. World of culture // Elbrus, Nalchik, 1990.

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1. Traditions of hospitality

2. Atalism

3. Djaguako and pschinatli

4. Funeral rite

5. Marriages among the Circassians

Literature

1. Traditions of hospitality

For a long time, the Circassians had very widespread customs of hospitality. Anyone who came to the house became a guest, of course, if the guest did not have clearly hostile intentions. The Adygs have always said “a guest in a reliable fortress.” This meant that the guest’s personality was inviolable, the owner would protect him from any attacks from the outside. atalichestvo dzheguako pschinatli marriage

Each Adyghe built a separate house for his guests - hakIeshch. The interior of this house often constituted all the wealth of the owner. While the guest was at home, the owner took care of his safety and well-being. He made sure that the guest had a tasty, satisfying meal and slept well. While the guest was in the house, the owner could not afford to leave him alone. The owner tried to entertain the guest in every possible way, constantly trying to maintain an interesting conversation with him. The most common musical instrument of the Circassians was the shykIepshyn - a bowed instrument. The strings for this instrument were made from horsetail hair, which is why it got its name (literally, “horsetail instrument”).

Sometimes one owner tried to lure a guest away from the previous owner. If he succeeded, he considered it a great honor.

2. Atalism

3. Djaguako and pschinatli

4. Funeral rite

For a year, the closest relatives of the deceased mourned him. During mourning, people did not get married, did not attend weddings, and did not wear bright clothes or jewelry. As a sign of mourning for a deceased loved one, men cut off the tips of their ears.

5. Marriages among the Circassians

As has been noted, khabze, including wedding rituals, were not invented at a cozy table in the quiet of an office, nor were they approved by popular vote. They are the result of the search of more than one generation, on them are notches of the distant past, the social, economic, and formational vicissitudes through which the people have passed have been swept aside. Every episode, every detail of the wedding ceremony testifies to this. Before becoming part of a custom, it had a real, magical, religious basis.

Matchmaking (lyyhu).

Lyyhu literally means “search”. Before talking about matchmaking, it should be noted that all of the above components of the Adyghe wedding, except for lyyhu, belong to the period when men began to dominate the family, that is, to the so-called patriarchy. However, it should be thought that it apparently took place in those distant times when the clan was maternal. In other words, the girls were looking for the groom, they decided. Which young man to bring into your family? The genealogy of their children followed the maternal line. This is confirmed by examples from the ancient history of many peoples.

The owners could answer: “We’ll consult, come visit on such and such a day,” “Such and such an elder of the family is absent,” etc. On the third visit, if the girl’s side accepted such a relationship, guests were invited to the house and an emergency table was set for them hand, without particularly bothering, that is, without giving any sacrifice, an obligatory habze for the guests.

Inspection of the house (unaplee).

It should be noted that many who are not closely familiar with the Adyghe Khabze find it psychologically difficult to understand some of its provisions and principles. To understand the Circassians and their Adyge khabze, you need to penetrate them. When, after unaplie, the groom’s side visited the girl’s parents, they were treated, but without much grandeur and without any solemnity, dancing, or fun. Immediately, the future relatives agreed on the nechykhyyth - religious formalization of the marriage.

Marriage registration (nechyhyth).

As it became clear, the concept of “nakah” entered the Adyghe language from Arabic and, combining with the original Adyghe word “tkhyn” (to write), formed the term “nechykhytkh”. Indeed, in the past, marriage conditions were formalized in Muslim style by the minister of Islam (efenda) in writing. Such a document remained in the possession of the bride's parents. According to female informants, the marriage contract specifically stipulated, for example, what kind of shoulder straps the bride's festive costume would be - eight-pointed or others, whether they would have chains - balabolkas, how many acorn-shaped gold pendants there would be on both sides of the chest, etc. Typically, women's wedding clothes were made from expensive spoils of red, violet, lilac and other “rich” colors with one or three pairs of pendants on both sides of the chest. Princely and wealthy Wark daughters were satisfied only with costumes with large star-epaulets on the shoulders and three pairs of pendants on the chest.

Trip for bride price (uaseIykh).

So, nechykhyyth and uaseIykh were independent rituals. The first took place in the house of the girl’s parents, the second took place at the young man’s relatives. It is clear that the marriage could not be formalized without mutual agreement on the terms of the dowry. But after concluding the contract, the exact date was discussed between the parties when the bride’s relatives would be able to come for the bride price, because on that day all the cattle of the groom’s family were not driven out to pasture, but remained in the barn.

In earlier times, until the end of the 19th century, bride price consisted mainly of cattle and one horse. Kalym (uase - lit.: price) was determined depending on the class-class origin, her relatives, their birth, etc.

At the wedding, including those at the wedding, they drank makhsyme. Makhsyme was a good drink made from millet flour, honey and barley malt. It can be said that it did not harm human health in any way.

The methods of table setting and the order in which dishes were served depended on which guests the Circassians had. For the UaseIykh, for example, after meeting the guests, they first brought some meager appetizer, whipped up, and makhsyme. Under various pretexts, guests were invited to drink makhsyme: for their arrival, for elders, for acquaintance, for kinship, for young people, to warm up, etc. Toast followed toast. Of course, the guests who knew about these tricks tried not to get hooked, laughed it off, made excuses, thanked the hospitable hosts, and behaved prudently, as advised by the elders who sent them here. In addition, they are the ones who shouldn’t allow themselves to be particularly “pressured”. They can, refusing any treat, go to the barn, choose everything they came for, and say goodbye to the owners. Therefore, in such cases, “subtle diplomacy” was required.

An atmosphere of sublimity and sincere habze reigned over the wedding table. The guests who arrived at the wasseIykh had their own shkhegyeryt - a young man who, no matter how many hours the feast lasted, did not sit down. On the part of the hosts, the person serving the table also stood out. If he needed something for the table, he had assistants who were nearby behind the door, in plain sight.

At weddings and other celebrations, Circassians drank only from a common large bowl (fal'e), which went around the circle. At such a table they never used a drinking horn or any other utensils.

When the Circassians made do with traditional low tables (Iene) on three legs, the thamada table of the owners was placed in the farthest corner from the door and, sitting at it, he greeted the guests, if, of course, they were waiting for the last ones, so as not to lead them into an empty room. By the way, it was uncomfortable to sit at the Adyghe low table, lounging, carelessly; it was impossible to lean your elbows on it even if you wanted to. Therefore, one must think that he had a mobilizing and disciplining effect on the person sitting behind him.

The ceremonial table was led and managed by the eldest of the hosts. He was also a thamada. This happened in all cases, including the case. This was what habze was like. They tried to get those who came for the bride price to get drunk. This goal was pursued by both the thamada and the other bysim (hosts) sitting at the table. Naturally, the guests had a different, opposite opinion. Therefore, wit, jokes, knowledge and observance of Adyghe khabze reigned supreme in the company. In fact, Adyghe ritual celebrations were not so much a place where they ate and got drunk, but rather a kind of school where Khabze and Adygagye studied. No matter what tricks and cunning they used during the ceremonies, no one could force the guests. Everyone drank as much as they wanted.

In past centuries, wedding ceremonies, including wedding ceremonies, took place only during the day. The participants of the group, after sitting for a certain time, expressed a desire to unwind and dance. If they were among the guests from the bride’s side, then their elder gave them the go-ahead, while the rest were given the go-ahead by the host of the table. Young people and men, excited by the kind makhsyme, knew how to have fun. The members of the UaseI behaved freely and danced excitedly. It is not for nothing that the expression remains in the Adyghe language: “He dances as if he has come for a bride price.” Not every girl could become their partner. In the dance they made rapid, unique steps, tried to touch the girl’s shoulder and chest with their shoulders, push her, suddenly, making some kind of deceptive movement, embrace the gaping beauty in their arms. But the last one was no mistake either. She, taking advantage of some mistake of the gentleman, could, dancing quickly, easily walk around him, which was a shame for any guy.

The time for how long you sat was determined by the eldest of the guests. He repeatedly hinted about this to the master of the table. However, the latter pretended not to hear, was distracted, etc. the demands were repeated in various polite forms. It was considered indecent if the thamada immediately responded and fulfilled the wishes of the guests. This would mean that he was tired of the guests and that he was kicking them out. Therefore, the thamada came up with various reasons: they say, there is habze, wait, everything has its time, let him enjoy your company, the meat of the sacrificial sheep has not yet been cooked, etc. But when the senior guest began to stubbornly insist on performing the habze, at the order of the thamada, they brought it in a special plate the boiled right half of the head of a sacrificial ram, separately the prestigious left shoulder blade, the femur or forearm, the cross part of the spine, a couple of ribs, the pelvic bone - for the elders, on small trays - meat for everyone else. ...

Having finished off the sacrificial sheep and washed down the meat with shurpa, the members of the UaseIkh went to the barn to select the stipulated number of livestock. As already mentioned, on this day animals were not driven out to graze. If they did not collect the required number of well-fed, healthy animals, they demanded two instead of one head. Having thus taken possession of the bride price, the elders instructed one or two young people to drive the animals slowly, letting them graze, while they themselves went to the yard of the groom’s parents, making it clear that they were in no hurry and would show how they could dance.

This is where the real kafeki began. And it’s good if the fun was sincere and ended happily...

Bringing the bride (nysashe).

A wedding is a place where you can look at people and show yourself.

The bride was sent for during daylight hours, from Thursday to Friday. The eldest of the family announced the celebration to relatives, in-laws, neighbors, village residents, and friends in advance. It began with “fyzyshe efe” (feast of those traveling to pick up the bride). Respected men were invited to it not through someone else, but with a personal request on behalf of the elder. Gray-bearded old men came, but the majority were mature men and young people - excellent riders, knowledgeable about khabze, and reliable in all respects.

“A feast for those traveling for their daughter-in-law” - it is said loudly. There was no particularly sumptuous feast on it. They set the table rather modestly to make one or two toasts in honor of the upcoming joys. The main thing was how best to organize the celebrations, and the most important thing was the choice of the elder. Then the responsibilities of others traveling behind the bride were distributed in order to avoid any possible misunderstandings. To be selected by the fyzyshe shu (horsemen who accompany the carriage with the bride), men and young people considered it an honor to have the trust placed in them. They did a fundraiser, that is, they collected small money for the performance of various rituals.

And this is not enough. Those accompanying the wedding procession must be able to sing well, without relying on others, and be prepared for any surprises. However, not everyone can dance masterfully, skillfully entertain a company, and have a beautiful voice at the same time. All this was also taken into account. And when the games “on horseback and on foot”, “carrying off the cap” and others were held, no one could give himself any slack, chicken out, or retreat.

The difficulty was entering the yard of the bride's parents. Riders with stakes and clubs were met by local young people, and everyone except the thamada of the guests got it, indiscriminately - animals and riders, and others were knocked off their horses. But if one of the riders managed to break into the courtyard, everyone calmed down, and those who arrived were greeted according to all the rules of hospitality.

The accordion player sat on the cart to the left of the bride to the left of the bride, and to the right - the girl who had come for the newlywed. At that moment, the riders closely surrounded them so that the local boys would not tear their dresses.

Having received the banner and paid off the gate guards, the cortege was still not allowed out into the street. Local guys three times tried to turn the carriage with the bride in the yard against the movement of the sun (counterclockwise), but the riders resisted. There was a wild omen: if the cart could be turned around, the bride would rule in the new family, and what was most absurd was that she would outlive her husband by a long time.

Newlywed in “someone else’s house” (teshe).

The newlywed was in “someone else’s house” for two or even more weeks. She was regularly visited by the newlywed's relatives, his friends, and comrades. As a rule, they had with them a tehepshchIe (a gift for entering the room where the young woman was). It consisted of small things for the hero of the occasion, or the guys gave money for sweets to the girls who were with the newlywed. Such khabze still exists today.

Entering the young into the big house (uneishe).

The most significant and beautiful, both in its composition and in other parameters, uneishe was the most interesting and remarkable rite in the Adyghe wedding.

When the greeting ended, the woman who lifted the veil made the newlywed IurytsIel (smeared her lips with a mixture of freshly melted butter and honey). The young woman must be careful: under no circumstances should she lick her lips. Otherwise, it would mean that the newlywed was a glutton who ate too much.

After these rituals, the newlywed, accompanied by a wedding song, playing the harmonica, clapping their hands and shooting guns, was taken out of the big house.

The Adyghe wedding also included many other rites and rituals, such as: “Escape of the old woman”, “Return of the young man”, “Mutual visits”, etc.

Literature

Mafedzev S. Kh. Adygi. Customs, traditions (Adyge khabze) // Elfa, Nalchik, 2000.

Mamkhegova R. Essays on Adyghe etiquette // Elbrus, Nalchik, 1993.

Mafedzev S. Kh. Rituals and ritual games of the Circassians. Nalchik, 1979

Bgazhinokov B. Kh. World of culture // Elbrus, Nalchik, 1990.

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If we turn to the legends and traditions that have come down to us since ancient times, we will find that the Circassians possessed many virtues and exceptional qualities, including chivalry, self-esteem, wisdom and intelligence. They were also famous for their bravery and horsemanship. National education ennobled their souls, tempered their moral spirit and taught them to endure the fatigue and difficulties of wars and long journeys. The sons of the Circassian nobility were required to be able to entertain guests, raise horses, and sleep in the open air, where a saddle served as a pillow. They lived a simple, truly austere life, abstaining from all sensitivity. Thanks to this upbringing, they acquired moral immunity and resilience and could endure severe frosts and heat calmly. As a result, they became a people who possessed the best human qualities.

Our grandfathers were famous for their fortitude and perseverance, but after they were attacked by such savage peoples as the Mongols, Tatars, Huns, Kalmyks and others, they lost these qualities and were forced to leave their lands and hide in the mountains and deep gorges. Sometimes they had to spend months or even years in deserted places, which eventually led to their degradation. Moreover, they had neither the time nor the necessary calm environment to engage in useful peaceful activities and enjoy the fruits of modern civilization.

Such was their position during the dark years marked by tyranny and insecurity. The struggle against the barbarians weakened them and led to their virtues being forgotten. They vegetated in poverty, having wasted all the skills in the crafts that they had learned from the Greeks when they were still Christians.

The ancient Circassians were admired by their neighbors for their military valor, horsemanship and beautiful clothing. They were fond of horse riding and kept the best breeds of horses. It was not difficult for them to jump on or off a horse at full gallop, or to pick up a ring or coin from the ground. The Circassians were also extremely skilled at target archery. To today our men, young and old, are partial to weapons. Anyone who gets a good saber or gun considers himself lucky. They say that our grandfathers believed that the ability to handle weapons was among the first duties of a man and that carrying weapons developed in a person excellent posture, grace in movement and speed in running.

When the Circassians gathered for war, they chose leaders from their ranks and entrusted them with command of the army, according to their traditions. In most cases, they fought on horseback and did not have any pre-conceived plan to follow. The commander acted impromptu, according to the circumstances and depending on the speed of his own reaction at decisive moments. These were capable, brave people who were not afraid of danger.

The Adygs were famous not only for their military courage, they were proud of their personal qualities, their weapons and courage. Anyone who showed cowardice or timidity or fear of death on the battlefield was subject to general contempt and was treated as an outcast. In this case, he was forced to wear a long dirty hat, sat astride a leprous horse and exposed to people who greeted him with evil ridicule. The bravest warriors disputed the right to occupy the front lines of positions. They suddenly attacked their enemies, scattering them and infiltrating their ranks.

In addition to exceptional courage, the Circassians also possessed other fighting qualities. They were distinguished by their ability to fight at high altitudes in the mountains and on narrow isthmuses, maneuverability and speed in places where others would experience serious difficulties, and also knew how to choose a position in deep gorges and dense forests.

In those distant times, they used swords, long spears, arrows, clubs, heavy armor, shields, etc. as weapons in their offensive and defensive battles. Vanity gave rise to courage, fearlessness and willingness to take risks, and their extreme self-confidence and self-esteem gave them unlimited personal freedom. However, they were modest, far from lust and base desires. The only things they were proud of were courage and military victories. Judging by our traditions, we can conclude that lies and treachery were alien to our forefathers. They made any sacrifice to keep their oaths, promises and loyalty to friendship. Due to their ingenuousness, they attached such an importance to these things that is unlikely to be found anywhere else. Among their virtues were such as hospitality and a sense of responsibility for the life and property of the guest.

These noble customs remained unchanged despite the disasters and difficulties that befell subsequent generations. The guest is still considered sacred, and is still received as an honorary member of the family. The owner must greet his guest with the greatest respect and treat him with the best dishes and drinks, and when the guest leaves the house, the owner must accompany him and protect him from harm. In addition, everyone was ready to provide help to those who needed it, for this was considered the duty of every person. Seeking help from others was not considered shameful or humiliating, and mutual aid was common in activities such as building houses and harvesting crops. If any needy wanderer found refuge with them, he was allowed to obtain money through illegal means so that he could improve his situation. But such tolerance lasted only a short period of time, after which he was asked to stop such actions.

The Adygs were also noted for their shyness. After the wedding ceremony, the groom did not take the bride directly to his house, but left her for some time in the house of one of his friends, who escorted her to her husband’s house with numerous gifts. And when she went to her husband's house, her father usually sent a trusted person with her, who returned to him a year later with appropriate gifts. The bride's head was covered with a thin embroidered veil, which, after the allotted time, was removed by a man nicknamed “the one who lifts the veil”: he did this deftly and quickly with the help of a sharp arrow.

The woman had beautiful things in society social status, since she was the owner and mistress of the house, and although the Circassians converted to Islam at the end of the 19th century, cases of polygamy and divorce were rare.

Despite the fact that the husband had the right to demand the complete obedience of his wife, and did not allow him to contradict himself or leave the house without his permission, she still had her own personal rights, and she enjoyed the boundless respect of her husband and sons. Thanks to the mutual respect between them, the husband had no right to beat or scold her. When meeting a woman, the rider usually dismounted and followed her respectfully, he was supposed to help her or serve her if she needed it.

The woman usually raised her children until the age of six, after. whereupon they passed into the hands of men, who taught them the art of riding and archery. First, the child was given a knife, with which he learned to hit a target, then he was given a dagger, then a bow and arrows.

When a husband died, the wife, according to custom, visited his grave every day for forty days and spent some time there. This custom was called the “custom of sitting at the grave,” but it was subsequently forgotten.

The sons of princes usually immediately after birth were sent to be raised in noble houses; a noble man who was given the honor of raising the son of his prince and master considered himself lucky. In the house where he was raised, everyone called the prince's son "kan", and he remained there for seven years. When he turned sixteen, he was dressed in the best clothes, mounted on the best horse, given the best weapons and returned to his father's house, which he had never been to before.

The return of the young prince to his father's house was a great event, associated with many formalities and conventions, since the prince had to give gifts to the person who raised his son. He sent him servants, horses and cattle, according to his position and generosity. Thus, the relationship between the prince and his trusted vassal was very close, and the former did not hesitate to comply with any requests of the latter.

All this reminds us of the man who raised our legendary national hero Andemirkan, who fell at the hands of Prince Beslan, and of the treacherous servant, through whose fault he fell unarmed into a trap. Prince

Beslan, famous for its resourcefulness, began to fear young hero, who began to compete with him, threatening his life and throne. Since no one could oppose him in open combat, Beslan treacherously killed him. According to legend, one day the prince went hunting in a cart pulled by his servants, since due to his enormous size he could neither ride a horse nor walk. During the hunt, Andemirkan, eager to show his abilities, drove several wild boars out of the forest and drove them straight to the prince’s cart so that it would be easier for him to hunt. Then he drove a huge boar towards the cart, and when it was very close to the cart, he sent a deadly arrow at it, which pinned the boar to one of the wheels. The prince saw in this act audacity and challenge. He decided to kill Andemirkan by conspiring with his vassal. They killed him when he was unarmed.

As for the prince's daughters, who were also brought up in noble houses, they entered their father's houses only as guests, and when they got married, their bride price (wasa) was given to those who raised them.

Thus, princely children were brought up in noble houses, where they learned basic norms of behavior, customs and traditions. They were introduced to the rules of the Khabz, an unwritten set of moral and social rules that were observed under all circumstances. It was these rules that determined the rights and responsibilities of each person, group or class of people. Everyone, regardless of position, had to adhere to them, since any deviation from them was considered shameful and impermissible.

However, these rules were supplemented or changed according to circumstances. Here I would like to note that the famous national thinker Kazanoko Zhabagi, who raised Grand Duke Kaituko Aslanbek, a contemporary of Peter the Great, was the last to amend this set of rules.

Until recently, every Circassian usually adhered to these rules, carefully observing them, treating them with respect and not violating them. They are the basis of the secret of Circassian heroism, as they teach courage, patience, fearlessness and other virtues. And although there are a lot of them, and they are not written down anywhere, everyone knew them and followed them. For their sake, young people, especially from the nobility, risked their lives, deprived themselves of sleep and were content with the most insignificant amounts of food and drink. They never sat down and smoked in the presence of their elders, they never started a conversation first. Circassians never quarreled with a woman, did not say swear words, did not disturb the neighbors. Life itself could not be imagined without observing these rules. Any disobedience to them was considered shameful /heinape/. A person was not supposed to be greedy in food, had no right to break promises, embezzle money that did not belong to him, or show cowardice on the battlefield. He should not have fled from the enemy, neglected his duties towards his parents, or kept for himself booty captured in war or game killed in a hunt. A Circassian was not supposed to be talkative and allow himself obscene jokes. Thus, these rules were aimed at making a person fearless, polite, gallant, courageous and generous, that is, freeing him from all human shortcomings.

It was also considered a disgrace for a man to kiss his son in someone's presence, to pronounce the name of his wife, and for a woman to pronounce the name of her husband. She should have given him a name or nickname that showed her respect for him. These laws demanded to be above base sensuality, severity and severity towards children. It was for this reason that many princes did not know their sons and did not see them until the latter reached adulthood.

It was also considered shameful to sit, smoke or drink in the presence of the father, or to eat at the same table with him. This set of rules taught everyone how to eat, how to talk, how to sit, how to greet each other and determined the place, rights and responsibilities of every person in society. Without observing them, one could not be a real gentleman. The word Adyghe literally means gentleman; in the national language it also means the name of our people.

However, this set of rules allowed men to have contact with women, and boys and girls could dance in accordance with the rules of etiquette. Likewise, it was not considered shameful for a young man to accompany a girl from one village to another on the same horse in order to attend a wedding ceremony or a race. Women enjoyed full rights and held an honorable place in society, and although Islam allows polygamy, this practice was very rare among the Circassians.

Rules (Khabza). the bards, who were usually ordinary people without education, but who had poetic talent and great abilities in rhetoric and oratory. They traveled on horseback from place to place to read their poems and take part in wars and long journeys. Bards usually made speeches and recited impromptu poetry before the start of battle to encourage the fighters and remind them of the duty and glorious deeds of their grandfathers.

After the spread of Islam among the Circassians, the number of “troubadours” constantly decreased, and soon they disappeared completely, leaving only a good memory of themselves and a few works of art. Their songs and poems were distinguished by true artistic merit and not only entertained people, but also helped to educate them. We must express our gratitude to them for our knowledge of the events, traditions and examples of prowess of bygone centuries, and the fact of their disappearance is truly regrettable.

According to the rules (Khabza), young men had to breed thoroughbred horses. This type of activity was the main occupation of young people, especially princely sons, who spent long winter nights in the saddle in the open air in the pastures, dressed in burkas. The Kabardians were more interested in horse breeding than others, and their horse breeds were the best in Russia and the East, second only to Arabian horses. Until recently, Kabardians supplied the Russian army large number excellent horses, since Russia had about two hundred cavalry divisions.

On national holidays, young people competed in riding, as they were very fond of sports, especially wrestling and horse riding. Their favorite pastime was a game involving horseman and foot soldiers. The latter, armed with sticks and whips, stood in a circle, and the rider had to attack them and break through inside the circle. The pedestrians prevented him from doing this, inflicting heavy blows. This continued until either side achieved success.

Wedding ceremonies took place according to special rules and rituals. They lasted several days and were expensive. But the gifts presented to the groom by his relatives and friends somewhat alleviated his expenses.

Dance evenings were called “jegu” and were performed by persons who had the right to do so according to customs and traditions. They had the right to expel from the dance anyone who behaved in an unworthy manner. Wealthy people gave them gifts. At the evenings, boys and girls stood respectfully in a circle while others clapped their hands. Inside this circle they danced in pairs, no more than one pair at a time, and the girls played on musical instruments.

The young man chose the girls with whom he wanted to dance. Thus, these evenings gave boys and girls the opportunity to get to know each other better, strengthen the bonds of friendship and love, which served as the first step towards marriage. At the height of the dancing, the men fired pistols into the air as a sign of joy and respect for the dancing couple.

We have many dances that require skill and perfection. Among them are kafa, uj, lezginka, hesht and lo-kuazhe, which are both decorous and beautiful. Large dance parties took place in the open air, where horsemen appeared and tried to interfere with the dancing, and then they were given simple gifts: silk flags and scarves, sheep skin and fur. The riders retired and held competitions in which these things were given away as prizes.

Music occupied an important place in national holidays or celebrations of the birth of a child. Among the Circassians, musical instruments such as the harp, guitar and flute were popular, but later they were supplanted by the harmonica,

Young girls were fond of playing musical instruments, composed poems, read them impromptu, and addressed young men with rhymed couplets. They freely communicated with men, despite the disapproval of the ministers of the Muslim religion, but after marriage they no longer attended dances, but stayed at home. Until recently, young women did housework, received guests and waited on them, embroidered and did other similar work, but these activities were supplanted by more ordinary everyday housework and mental labor, because modern household appliances led to the extinction of those wonderful traditions.

Circassians / that is, Adygs / have been engaged in agriculture since ancient times: they sowed grains, such as corn, barley, wheat, millet, and also planted vegetables. Our language has names for all grains except rice. After the harvest, before disposing of the new harvest, they performed certain rituals, since it was necessary to say prayers and spells, after which a feast was prepared from the new harvest, to which relatives and friends were invited. After this, it was possible to dispose of this harvest; donations were allocated for the poor and needy, and the surplus was sold. In addition to farming, our forefathers raised cattle and horses, and since in ancient times there was no money, they carried out barter trade and exchanged livestock, textiles, clothing and other goods for grain.

Their clothes were similar to our modern outfit, which is called “Circassian”; men wore a “kelpak” made of soft fur and a hood on their heads, and a “burka” made of felt on their shoulders. They also wore long and short boots, fur, sandals and thick cotton clothing.

Women wore a long robe made of cotton or muslin and a short silk dress called "beshmet", as well as other clothes. The bride's head was decorated with an embroidered hat trimmed with fur; she wore this cap until the birth of her first child. Only her husband’s uncle, the paternal uncle, had the right to remove it, but only on the condition that he gave the newborn generous gifts, including money and cattle, after which the child’s mother took off her cap and tied a silk scarf around her head. Elderly women covered their heads with white cotton scarves.

From the earliest times, the Circassians used to build rectangular houses. Typically, four families were given a square plot of land to build four houses on, one in each corner.

The space in the center was reserved for carts and livestock. These buildings resembled some ancient fortresses in the country of the Circassians. Guest houses were built at a distance from the houses of the nobility and at a certain distance from the princely houses. The ruins of old buildings and the houses that are now being built in our homeland convince us that our forefathers built fortresses and castles for military purposes with great skill and ingenuity.

The excessive pride of the Circassians was caused by their highly developed sense of self-esteem. Therefore, it was difficult for them to endure the insult, and they did everything possible to avenge themselves. If a murder occurred, then not only the murderer, but also his entire family and his relatives became a target for revenge.

The death of his father could not be left without revenge. And if the killer wanted to avoid her, he had to, himself or with the help of his friends, adopt a boy from the family of the deceased and raise him as his son. Subsequently, he returned the young man to his father's house with honors, providing him with the best clothes, weapons and horses.

The punishment for murder was death, the sentence was usually passed by the people themselves, the murderer was thrown into the river, after having previously tied several stones to him 14.

The Adygs were divided into several social classes, the most important of which was the class of princes /pshi/. The other classes were the noble class and the common people class.

Representatives of the nobility (Uzdeni or Warki) differed from other classes in their culture, attractive appearance and strict adherence to the principles of good education. Young people had enormous respect for their elders.

The princes occupied the most high position and carried out executive branch. With the help of the nobility, they carried out decisions and regulations adopted by a majority vote at people's council. The prince was looked upon as a saint whom every person, regardless of his position, had to serve and seek his favor. Without hesitation, everyone could sacrifice themselves for the sake of the prince, since from the earliest times it was known that princes are the protectors of the people (this is the meaning of the word pshi in our language). They had many supporters and followers in all layers of society. A folk song confirms this by declaring: "In adversity, our princes are our fortresses." Despite their high position, holiness and the fact that they owned all the lands and what was on them, the princes were extremely modest. They treated members of other classes as equals, showing neither pride nor boasting. That is why the people deified and loved them. The princes, despite their power and greatness, lived in modest dwellings and were content with simple food. In most cases, the prince was satisfied with a piece of boiled meat and oatmeal bread, and the famous buza served as his drink.

Thus, the powerful ruler did not own anything for himself, and his condition was such that people usually said: “The salamander brings food for the prince,” meaning that he himself did not know where it came from.

However, he obtained everything he needed from his supporters and followers. In return, he had to fulfill the requests of his subjects and protect them from attacks. Any of his subjects or supporters had the right to come to him at any time to sit with him and share his food and drink. The prince was not supposed to hide anything from his subjects and was supposed to give them generous gifts. If his subject liked some thing, for example a weapon, and he asked for it, the prince never refused it. Because of their generosity in donating personal clothing, princes were rarely as dressed as their subjects. They had to wear simple, ordinary clothes.

The Circassian country had no administrative divisions, and its people were not subject to strict laws. In most cases, people had to defend their freedom themselves and hated any manifestation of strict authority and despotic rulers. The people instinctively abhorred submission to strict orders, because they believed that absolute, unlimited personal freedom was God's greatest gift to humanity and, therefore, everyone had a right to it.

And yet, discipline and calm reigned in the family and in society. Authority in the family was determined by age and gender. Thus, children obeyed their father, a wife obeyed her husband, and a sister obeyed her brother, etc. Everyone was free to choose their homeland and build a house for themselves where and when they wanted. Traditions had the force of law, they were obeyed in all civil matters, and disobedience to them was considered a crime.

Elders convened public assemblies when there was a need to think about and discuss serious issues. Their decisions were considered indisputable and were obeyed without question.

As for legislation, here the princes presented draft laws and regulations to the council of elders, which was convened to discuss the proposed projects. If the council approved a proposal, it was passed on to the council of nobles, which, like the council of elders, studied and considered the proposals to ensure their usefulness.

Even in ancient times, our people joined progress and civilization. The Circassians armed fortresses and castles, built walls around their cities to repel attacks by wild peoples. In addition, they were engaged in crafts, including the production of iron, which they mined on their land and from which they made household utensils, such as mugs, cups and barrels, as well as military weapons: swords, shields, etc.

Monuments that still stand in old cemeteries and depict heroes, horsemen and nobles with shields, helmets, swords and other armor, as well as inscriptions and carvings (of hands, swords, armor, boots, etc.) that we find on the rocks, convincingly show us how our grandfathers succeeded in carving, sculpture, drawing and other types of fine arts.

Many ancient sculptures were discovered on the banks of the Lesken River in Kabarda. Most of them are works of art in memory of heroes and princes. The names carved on these sculptures coincide with the names of the heroes mentioned in our traditions and legends.

As for the ancient buildings that still exist in the country of the Circassians, they were built when the people were under the influence Greek civilization, we still find the remains of churches that were built in the Greek style. One of these churches is located on the banks of the Kuban River, and the other two lie between the Kuban and Teberda rivers. The first of these is known as "shuune", which means "house of the horseman", and one of the other two is known as "hasa miwa", which means "stone of the judge". It is said that there is a rock in it with the image of a dog's foot and a horse's shoe, and that there was a narrow hole in the rock through which the guilt or innocence of the accused was determined. Every suspect was forced to pass through this hole, and it was claimed that the innocent passed through it freely, no matter how obese they were, while the guilty could not pass, no matter their size.

The Circassians usually visited the Dzhulat castle near the Malka River, where they took oaths, asked for forgiveness from God, and made sacrifices in the name of reconciliation between warring brothers or friends when a quarrel broke out between them. If two brothers were in a quarrel and wanted to make peace, each of them went to this castle, taking with him a bow and arrows. And on this sacred place they took hold of different ends of the arrow, and each took an oath not to deceive, not to harm or to quarrel with the other. Then they broke the arrow and returned as two true friends. It is known that after this place was occupied for some time by the Tatar prince Kodzha Berdikhan, the Kabardians began to call it Tatartup.

One of the most interesting places in Kabarda is Nart-Sano, which is located in the city of Kislovodsk, and where the source of mineral waters originates.

This place plays a significant role in the ancient folk songs and legends. The ancient Circassians deified this place and drank from its source. They called it “the water of heroes” or “the source of the sledges,” which we have already talked about. When the Narts wanted to drink from this source, they gathered in the house of their leader, who was the eldest and most noble of them, and a yellow bull was tied to the door of the guest house, which was to be sacrificed. Then they lit six torches, said prayers and spells, and sang songs in which they praised the source of the heroes: “The time has come. Let us go and drink from the fountain of heroes!”

Adygeis have always been considered trendsetters: men were called “aristocrats of the mountains”, and girls “Frenchwomen of the Caucasus”, since the latter began to wear corsets from a young age. Adyghe women were considered the most beautiful and desirable wives, and men were considered the best warriors. By the way, even today the personal guard of the King of Jordan consists exclusively of representatives of this brave and proud nation.

Name

There are many myths and disputes around the name “Adyghe”, and all because it is actually a name invented during the Soviet years, created to divide the Caucasian peoples along territorial lines. Since ancient times, in the territory of modern residence of the Circassians, Circassians and Kabardians, there lived a single people who called themselves “Adyghe”. The origin of this word has not been fully established, although there is a version that it is translated as “children of the sun.”
After the October Revolution, the authorities divided the territories of the Circassians into smaller regions in order to weaken the power one people inclusion of different subethnic groups into new regions.

Adygea included the peoples living on the territory of the Kuban, and later the mountainous regions and the city of Maykop.
Kabardino-Balkaria was inhabited mainly by Adyghe-Kabardians.
The Karachay-Cherkess region included the Besleneev Adygs, who are similar in cultural and linguistic characteristics to the Kabardians.

Where they live and numbers

Starting from Soviet times, the Adyghe people began to be considered a separate people, which served to separate them from the Circassians and Kabardians. According to the results of the 2010 census, about 123,000 people in Russia consider themselves Adyghe. Of these, 109.7 thousand people live in the Republic of Adygea, 13.8 thousand live in the Krasnodar Territory, mainly in the coastal regions of Sochi and Lazarevsky.

Circassian genocide during civil war led to significant migration of representatives of the nationality and the formation of large Adyghe diasporas abroad. Among them:

in Turkey - about 3 million people
in Syria - 60,000 people
in Jordan - 40,000 people
in Germany - 30,000 people
in the USA - 3,000 people
in Yugoslavia, Bulgaria, Israel - 2-3 national villages

Language

Despite the presence of dialects, all Adyghe people speak the same language, which belongs to the Abkhaz-Adyghe language group. Writing has existed among the people since ancient times, as evidenced by the surviving written monuments: Maikop slab and Makhoshkushkha petroglyphs dating back to the 9th-8th centuries BC. By the 16th century it was lost; starting from the 18th century, it was replaced by analogues based on Arabic writing. The modern alphabet based on the Cyrillic alphabet appeared in 1937, but it was finally established only by 1989.

Story

The ancestors of the Adyghe were the oldest population of the Caucasus, which, interacting with neighboring peoples, formed the tribes of the Achaeans, Kerkets, Zikhs, Meots, Torets, Sinds, who occupied the Black Sea coast and the Krasnodar region at the end of the first millennium BC.
At the beginning new era one of the oldest states in the region, Sindika, was located here. Even the famous king Mithridates was afraid to pass through its territory: he had heard a lot about the fearlessness and courage of the local warriors. Despite the feudal fragmentation that followed, the Circassians managed to maintain independence from the Golden Horde, although their territories were subsequently plundered by Tamerlane.
The Circassians maintained friendly and partnership relations with the Russians starting from the 13th century. However, during the Caucasian Wars, the authorities began a policy of capturing and subjugating all the peoples living here, which led to numerous clashes and genocide of the Circassian people.

Appearance

The vast majority of the nationality belongs to the Pontic anthropological type appearance. Some representatives have features of the Caucasian type. The distinctive features of the appearance of the Adyghe people include:

medium or tall height;
a strong athletic figure with broad shoulders for men;
a slender figure with a thin waist in women;
straight and dense hair of dark brown or black color;
dark color eye;
significant hair growth;
straight nose with a high bridge;

Cloth

The national Circassian costume has become a symbol of the people. For men, it consists of a shirt, loose pants and a cherkeska: a fitted caftan with a diamond-shaped neckline. Gazyrs were sewn on the chest on both sides: special pockets in which at first they stored gunpowder measured in quantity for firing, and then only bullets. This made it possible to quickly reload the weapon even while riding.

The older generation had long sleeves, while the younger generation had narrow sleeves, so as not to interfere with combat. The color of the outfit was also important: princes wore white Circassian coats, nobles wore red, peasants wore gray, black and brown. A replacement for the Circassian coat was a beshmet: a caftan similar in cut, but without a cutout and with a stand-up collar. In cold weather, the suit was complemented by a burka - a long fur coat made of sheep's fur.
Women's outfits were even more colorful. Rich Circassian women specially purchased velvet and silk for sewing dresses, the poor were content with woolen material. The cut of the dress emphasized the waist: it hugged the upper part of the figure and greatly expanded towards the bottom thanks to the use of wedges. The outfit was decorated with an exquisite leather belt with silver or gold jewelry. A low cap was put on the head, and after marriage and the birth of a child it was replaced with a scarf.

Men

An Adyghe man is, first of all, a brave and fearless warrior. From early childhood, boys were taught to wield a knife, dagger, bow and arrow. Every young man was required to breed horses and be able to ride well in the saddle. Since ancient times, Circassian warriors were considered the best, so they often acted as mercenaries. The guard of the King and Queen of Jordan still consists exclusively of representatives of this nation and continues to wear national costumes.

From childhood, men were taught restraint and modesty in everyday desires: they had to be able to live in any conditions. It was believed that the best pillow for them was a saddle, and the best blanket was a burqa. Therefore, men did not sit at home: they were always on hikes or doing household chores.
Among other qualities of the Adyghe people, it is worth noting perseverance, determination, strong character, and perseverance. They are easily inspired and do everything to achieve their goals. They have a highly developed sense of self-esteem, respect for their land and traditions, so when communicating with them it is worth showing restraint, tact and respect.

Women

Since ancient times, not only legends, but also poems have been written about the beauty of Circassian women. For example, in the poem “Cherkeshenka” the poet Konstantin Balmont compares a beautiful girl with a “thin lily”, “a gentle weeping willow”, “a young poplar” and a “Hindu bayadera”, but at the end he notes:
“I would like to compare you... But the game of comparisons is perishable.
For it is too obvious: You are incomparable among women.”

From the age of twelve, the girl began to wear a corset. It ensured correct posture, a flexible waist, thin waist and a flat chest: these external qualities were highly valued not only by fellow tribesmen, but also by foreigners. On the wedding night, the groom cut off the corset with a knife; a married lady was not supposed to wear it. Luxurious long hair was also a symbol of beauty: girls braided it or did other hairstyles, and married women had to hide it under a scarf.
All the peoples of Eurasia sought to have a Circassian wife or concubine. Princess Kuchenei, the daughter of the famous prince from the Temryukov dynasty, entered history: she became the wife of Ivan the Terrible and received the name Maria Temryukovna. During the slave trade, Adyghe women were sold at twice the price of others: it was prestigious to have them in a harem for their beauty, handicraft skills, pleasant manners of communication and behavior.
From childhood, Adyghe girls were taught handicrafts, rules of etiquette, modesty, and were instilled with a sense of self-esteem. Women played an important role in society, they were respected and revered, despite the patriarchal structure and the practice of Islam. It was forbidden to smoke, swear, quarrel, or fight in front of women. Men of any age stood up at the sight of them, and the riders dismounted. Having met a lady in the field, on the road or just on the street, it was customary to offer her help if she needed it.
There was also a custom of giving gifts: men returning after a military campaign or a successful hunt gathered for a feast in the house of the most revered or desired woman, where they were obliged to bring her as a gift part of what they received in battle. If there was no such woman, gifts could be given to any Adyghe woman encountered along the way.

Family life

The Adyghe people have a traditional patriarchal family structure. At the same time, the role of women was much more important, and their position was freer than that of other Caucasian peoples. Girls, just like boys, could participate in folk festivities and host boys: for this purpose, they even equipped separate rooms in rich houses.

This made it possible to take a closer look at the opposite sex and find a mate: the bride’s opinion when choosing a groom was decisive, if it did not contradict the traditions and wishes of the parents. Weddings were rarely carried out by conspiracy or kidnapping without consent.
In ancient times, large families were common, numbering from 15 to 100 people, in which the head was the elder, the founder of the clan, or the most respected man. Since the 19th-20th centuries, priority has shifted to a small two-generation family. The main thing in resolving social issues was the husband; one could not contradict him or argue with him, especially in public. However, the woman was the main one in the house: she solved all household issues and raised children and girls.
In rich, especially princely families, atalyism was widespread. One or more sons from a wealthy family were sent from an early age to be raised in a less noble, but still influential family. The boy grew up in it until he was 16 years old, after which he returned to his father’s house. This strengthened the relationship between the clans and observed the tradition according to which the father was forbidden to become attached to his children and publicly express his feelings towards them.

Housing

The traditional dwelling of poor Adyghe people is a house made of rods coated with clay. Usually it consisted of one room, in the center of which there was a fireplace. According to tradition, it should never go out, as this promised misfortune to the family. Subsequently, additional rooms were added to the house for sons who got married and decided to stay with their parents.
Later, extensive estates gained popularity, with the main house in the center and outbuildings on the sides. In wealthy families, separate dwellings were built in the courtyard for guests. Today this is rare, but every family tries to have a special room to accommodate travelers, relatives and guests.

Life

The traditional occupations of the Adyghe people are cattle breeding and agriculture. They planted mainly millet and barley, later corn and wheat were added. Cattle breeding was pasture; goats and sheep were bred, less often cows and yaks, and in mountainous areas - donkeys and mules. In the subsidiary farm they kept birds: chickens, ducks, geese and ducks.

Viticulture, gardening, and beekeeping were widespread. The vineyards were located on the coast, in the areas of modern Sochi and Vardan. There is a version that the name of the famous “Abrau-Durso” has Circassian roots and means the name of a lake and a mountain river with clean water.
The Adyghe crafts were poorly developed, but in one of them they succeeded much better than their neighbors. Since ancient times, the Adyghe tribes knew how to process metal: blacksmithing and blade making flourished in almost every village.
Women mastered the art of weaving fabric and were famous as excellent needlewomen. The skill of embroidery with gold threads using national ornaments, which included solar, plant and zoomorphic motifs, and geometric shapes, was especially valued.

Religion

The Adyghe people went through three main periods of religious definition: paganism, Christianity and Islam. In ancient times, the Adyghe peoples believed in the unity of man and the cosmos, they thought that the earth was round, surrounded by forests, fields and lakes. For them there were three worlds: the upper one with the deities, the middle one where people lived, and the lower one where the dead went. The worlds were connected by a tree, which continues to play a sacred role to this day. So, after the birth of a grandson, in the first year of his life, the grandfather is obliged to plant a tree, which the child will subsequently care for.

The supreme deity of the Adyghe people was Tha, or Thasho, the creator of the world and its laws, who controls the course of life of people and all things. In some beliefs, the leading role of the god of lightning, similar to Perun or Zeus, is observed. They also believed in the existence of the souls of ancestors - Pse, who watch over their descendants. That is why throughout life it was important to observe all the laws of honor and conscience. There were also individual patron spirits of fire, water, forest, and hunting in ritual culture.
Christian tradition indicates that Simon the Canaanite and Andrew the First-Called preached in the territories of Circassia and Abkhazia. However, Christianity was established in the Circassian region only by the 6th century, dominating here until the fall of Byzantium. Since the 16th century, under the influence Ottoman sultans Islam is spreading. By the 18th century, he rallied the entire population under the banners, becoming national idea during the struggle against the colonialist policies of the Russian Empire during the Caucasian Wars. Today, the majority of Adyghe people profess Sunni Islam.

Culture

A special role in the Circassian tradition was played by dance, which existed since ancient times and was considered the soul of the people. Popular couples dance- a lyrical Islam in which a man, like a proud eagle, soars in a circle, and a modest but proud girl responds to his advances. More rhythmic and simpler is uj, which is usually danced in groups at weddings and during folk festivals.

Wedding traditions

The wedding traditions of the Adyghe people are still largely preserved. Often the girl chose the groom, hinting to him of her desire to start a family with a small gift. Negotiations about a future union began with matchmaking: men from the groom’s side came to the house of the chosen girl and stood in the place where they cut wood. There were at least three such visits: if during the last one they were invited to the table, this meant the bride’s consent.
Afterwards, the girls’ relatives went to inspect the groom’s house to evaluate it material well-being. This was necessary because it was possible to start a family only with people of your own social class. If what they saw satisfied the visitors, the size of the dowry was discussed: usually it consisted of at least one horse and cattle, the number of heads of which was determined depending on the wealth of the family.

On the wedding day, the husband's male relatives and one girl came to accompany the bride. There were obstacles along the way for the wedding train, and it was possible to get into the bride's house only after a playful battle. The future wife was showered with sweets, a path made of silk was laid in front of her, and she was necessarily carried over the threshold so that she would not disturb the spirits of her ancestors.
Upon arrival at the groom's house, the bride was again showered with sweets and coins, but the future husband left for the whole day, returning only at sunset. During the day, the girl was entertained by her husband’s relatives; there was also a humorous custom of “grandmother leaving”: once a new mistress came to the house, the old one had no place here. The bride had to run after her with sweets and persuade her to stay. Then they hugged and returned to the house together.

Birth traditions

Many Adyghe customs are associated with the birth of children. Immediately after the birth, a flag was hung over the house: this meant that everything was fine with both mother and child. A plain flag announced the birth of a boy, a motley flag announced the birth of a girl.
Before the birth, no dowry was prepared for the child; this was considered a bad omen. Afterwards, the mother’s relatives made a cradle from hawthorn wood and brought bedding. The cat was placed first in the cradle so that the child slept as soundly as she did. Then the baby was placed there by the paternal grandmother, who had not usually seen the child before. If there was a guest in the house at the time of the birth of the baby, he was given the right to choose a name for the newborn. He received such an honorable right, since the Adyghe people believed that any guest was a messenger of God.

When the child began to walk, the “First Step” ritual was performed. All friends and relatives gathered at the parents’ house, brought gifts to the baby and feasted. The hero of the occasion had his legs tied with a satin ribbon, which was then cut. The purpose of the ritual is to give the child strength and agility so that his further steps in life can proceed freely and without obstacles.

Funeral traditions

In the early and late Middle Ages, some ethnic groups of Adyghe people had a ritual of air burial. The body of the deceased was placed between hollowed out logs, which were secured to tree branches. Usually, after a year, the mummified remains were buried.
More extensive burial practices were practiced in ancient times. Stone crypts were often built for the deceased, similar to the dolmens preserved in the Sochi region. Rich people had mound burial grounds where they left household items that the deceased had used during his lifetime.

Traditions of hospitality

The tradition of hospitality has passed through the lives of the Adyghe people through the centuries. Any traveler, even an enemy who asked for shelter, was required to be accommodated in the house. He was accommodated in the best room, livestock was slaughtered especially for him, the best dishes were prepared, and he was presented with gifts. At first, the guest was not asked about the purpose of the visit, and it was not allowed to kick him out if he did not violate the traditions and rules of the house.

Food

Traditional Adyghe cuisine consists of dairy, flour and meat products. In everyday life we ate boiled lamb with broth. The national dish of poultry meat, libzhe, was always served with a spicy sauce called Shyps, made from garlic and hot pepper.

Cottage cheese was made from milk, to which fruits or herbs were added, and hard and soft cheeses were prepared. After the Moscow Olympics in 1980, Adyghe cheese became famous throughout the world, which was branded and placed on the shelves especially for foreign guests. According to legend, the recipe for cheese was told to a Circassian girl by the god of cattle breeding Amish because she saved a lost herd of sheep during a storm.

Adyghe traditions and customs in our time. Wedding traditions of the Circassians. Adyghe wedding

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