Interesting customs and traditions of the Abaza. Abaza

The Abkhaz and Abaza peoples are the bearers of their original culture and traditions, many of which have been formed for thousands of years and have survived to this day. We offer readers of the WAC portal a cycle of ethnographic essays on various aspects of life, art, crafts and national customs of these peoples, which have common roots and a common history.

Asta Ardzinba

Abkhazians and Abazins are fraternal peoples living in the north-west of the Caucasus and belonging to the Abkhaz-Adyghe group of indigenous peoples of the Caucasus. Throughout their centuries-old history, they have created their own unique and original culture.

Territory of residence of Abkhazians

Abkhazians from ancient times were known under the names "Abadza", "Azekha", "Apkhaza", "Abkhaz", "Abaza". The Abkhaz themselves call themselves "Apsua", and their country - "Apsny".

Historically, the Abkhazian people lived in the territories from the Ingur River to the Bzyb River - Greater Abkhazia - and from the Bzyb River to the Mzymta River - Lesser Abkhazia.

The territory within the state borders of modern Abkhazia extends from the Ingur River in the east to the Psou River in the west. The northern border runs along the spurs of the Main Caucasian Range. The population of Abkhazia is about 250 thousand people, ethnic Abkhazians among them are about 120 thousand people. According to various estimates, from 200 to 500 thousand Abkhazians live outside their historical homeland. A significant part of the Abkhaz diaspora abroad is represented by the descendants of the Abkhaz who were forcibly expelled from their historical homeland in the 19th century.

Culture and traditional activities of the Abkhaz

The ancestors of the Abkhazians are considered the creators of the megalithic culture ( megaliths - structures made of huge boulders - approx. ed. ) in the Western Caucasus in the III millennium BC. At the beginning of the 1st millennium BC, they mastered metallurgy, and in the 8th-7th centuries BC, they were among the first in the world to learn how to produce and process iron.

The ancestors of the Abkhaz reflected their ideas about the structure of the world in the heroic epic about the heroic brothers the Narts. The oldest monument of world folklore, the Nart epos, is not only the literary heritage of mankind, but also an important source for studying the history of the Abkhaz people. The legends reflect different periods of the socio-economic and cultural development of the people: from the era of matriarchy to the establishment of class relations.

There has never been serfdom in Abkhazia, and the land has always belonged to the peasants. The arable land was the property of the family. Forests and pastures are common to all. Estates existed, but feudal ownership of land did not. Most of the country's population in the Middle Ages were free community members "ankhai". At the same time, both the upper and lower classes were united by milk kinship thanks to the ancient custom of atalism, when a baby from a princely or noble family was given up to adulthood to be raised in a family of peasants.

Abkhazians have been engaged in cattle breeding, farming, and beekeeping since ancient times. They knew how to process leather, wood, pottery and weaving. At the same time, they were not merchants and disliked any manifestations of commodity-money relations, considering them humiliating for a warrior people. The economy of the Abkhaz had a natural character.

Abkhazia is one of the oldest centers of winemaking. Wine production began here several millennia BC. This is evidenced by archaeological finds. In dolmens ( buildings of megalithic culture - approx. ed. ), which were erected here in the III-II millennium BC, jugs with the remains of grape seeds were found. And in the village of Bombora near the city of Gudauta, a bronze statuette in the form of a man with a wine horn in his hands was discovered, which dates back to about the 2nd millennium BC.

Abkhaz dwellings, costumes and national cuisine

Abkhazians from ancient times settled in separate estates scattered over the hills. Next to the large spacious yard of the residential building and outbuildings were a cornfield, an apiary and fruit orchards. The appearance of the Abkhaz estate has not changed to this day: as soon as you leave the modern Abkhaz cities, houses and courtyards will appear here and there on the hills and foothills.

The traditional type of dwelling is straw-covered wicker houses and apatskhi ( traditional thatched buildings of the Abkhaz, which served as a kitchen - approx. ed .). Apatskha was also wicker, in the center of it there was a hearth, to which the Abkhazians attached special importance. In the Middle Ages, they began to build houses from boards on pillars "akuaskia". The roof on such houses was made of shingles, and a balcony decorated with carvings was stretched along the facade.

The traditional Abkhaz men's costume includes a quilted half-caftan, narrowed trousers, a Circassian coat, a cloak, a hood or hat and a belt with a dagger.

Women wore dresses with a wedge-shaped neckline, which was closed with metal clasps. The festive dress was complemented by a silver belt.

The national Abkhaz cuisine offers many dishes made from cornmeal. Dishes from products of vegetable and dairy origin prevail here. Food is seasoned with hot spices, the most famous of which is the Abkhaz adjika.

Abaza people

The people closest to the Abkhazians are the Abaza or Abaza, as they call themselves. Until the 14th century, the Abaza lived on the northwestern coast of the Black Sea. The ancestors of the Abaza moved to the northern slopes of the Caucasus Range gradually, and, as some researchers note, starting from the 6th century AD. The reasons for the resettlement are called different, including the Byzantine-Persian wars in the 6th century, the Arab invasion in the 8th century and the Tatar-Mongol invasion, and after it the disintegration of the "kingdom of the Abkhazians and Kartlians" into a number of kingdoms and principalities at war with each other in the 13th century .

The Abaza occupied the upper reaches of the rivers Laba, Urup, Bolshoy and Maly Zelenchuk, Kuban and Teberda. Today they live compactly in such villages of the Karachay-Cherkess Republic as Krasny Vostok, Kubina, Psyzh, Kara-Pago, Elburgan, Inzhich-Chukun, Tapanta, Abaza-Khabl, Malo-Abazinsk, Staro-Kuvinsk, Novo-Kuvinsk, Apsua and Koidan. The total number of Abaza in Russia, according to the 2010 census, is about 43 thousand people.

Common proto-language and related languages

Abkhazians and Abaza are the most ancient people, which can be judged by the archaism of their languages. Five thousand years ago, the common proto-language for the Abkhaz-Adyghe peoples broke up into three branches: the Abkhazian, Adyghe and now extinct Ubykh languages. The ancient Abkhazian language had many dialects, which were the languages ​​of related tribes. Gradually, the tribes united into principalities, and then, in the 8th century AD, they created a state, the Abkhazian kingdom. Thus, a single Abkhazian people was formed, and the unity of the Abkhazian language was established.

The ethnic groups that left the pass were separated from the territory of historical Abkhazia by a natural barrier in the form of the mountains of the Greater Caucasus. This contributed to the independent development of the Abaza people, the formation of their language. Researchers point to the fact that the Ashkhar dialect of the Abaza language is closer to the Abkhaz. From this it is concluded that the Ashkharaua, the speakers of this dialect, separated from the common ethnic group of the Abkhazians and Abaza later than the other Abaza sub-ethnos Tapanta.

Religion of Abaza and Abkhazians

Abazins currently profess Sunni Islam, Abkhazians are mostly Orthodox Christians. But in the memory of both peoples, traditional pagan beliefs have been preserved. For example, both Abazins and Abkhazians once gave wonderful properties to trees. An important place in the system of traditional beliefs was given to natural phenomena, such as thunder and lightning. Both Abkhazians and Abaza revered the "patron of forests and wild animals" and the "mistress of the waters."

Some occupations and features of the life of the Abaza

The Abaza were engaged in agriculture and cattle breeding. Including distillate ( based on seasonal cattle drives - approx. ed. ), like the Abkhazians. In their gardens, Abaza grew apple trees, pears, dogwoods, barberries and hazelnuts. An important branch of the economy was beekeeping. The processing of wool and skins was considered the duty of women.

Abaza (Abaz. Abaza) is one of the oldest indigenous peoples of the Caucasus, belonging to the group of Abkhaz-Adyghe peoples. Many peoples in various countries of the world (Turkey, Jordan, Syria, the USA, etc.) know the Abaza under the term "Circassian", and often refer to the Abaza as Circassians.

Abazins belong to the Pyatigorsk mix of the Caucasian race, are characterized by short stature (men - 171.8 cm; women - 158.1 cm), brown, gray and blue eyes, developed hairline, dolichocephaly.

Ethnographically, the Abaza are divided into several tribes (sub-ethnic groups): Bashilbaevs, Tamovs, Kizilbeks, Shakhgireevs, Bagovs, Barakaevs, Loovs, Dudaroks, Biberds, Dzhantemirovs, Klychevs, Kulbekovs.

The Abazins are linguistically the closest to the Abkhazians, however, they were more subject to the Adyghe influence, and in their culture there are fewer Abkhazian elements than Adyghe ones.

Abaza believers are Sunni Muslims.

The Abaza speak the Abaza language of the Abkhaz-Adyghe group of the North Caucasian family, which has two dialects - Tapant (underlies the literary language) and Ashkhar. Writing based on Cyrillic. Most of the Abazins of Russia also know Kabardino-Circassian (Adyghe) and Russian.

Linguistically, the Abaza are divided into two large groups: tapanta (ashua) and ashkharua (shkarua), who use their own dialects with the same names.

The main occupations are cattle breeding, including transhumance, as well as agriculture. First of all, the plots of land closest to the house were prepared for plowing, where it was easiest to deliver agricultural implements. This work began in winter: the sites were cleared of stones and uprooted trees. The lands in the mountains were inconvenient for cultivation. Gardening was also an important occupation of the Abaza. Clearing forest areas for arable land, wild fruit trees and bushes were left intact. These were mainly wild apple trees, pears, dogwoods, barberries, and hazelnuts. Houses and outbuildings were always buried in fruit trees. A significant role was played by beekeeping - one of the most ancient occupations of the Abaza. They prepared a sweet drink from honey, which "possessed intoxicating, intoxicating, poisonous properties."

Crafts - blacksmithing, wool and leather processing. The Abaza have long developed home crafts in which there was an intra-family division of labor. So, the processing of wool and skins was the responsibility of women, but the processing of wood, metal, stone was a male affair. Wool was used to make cloaks, fine and coarse cloth for everyday wear, felt leggings, hats, belts, shoes, felt mats, blankets, and various knitted products. Furriery and leather crafts were developed. Fur coats and hats were sewn from skins, shoes, wineskins, saddles, bags, horse harness were made from leather. Sheepskin is the main subject of furriery. Blacksmiths were held in high esteem. They made and repaired scythes, sickles, pitchforks, iron spades, hoes, horseshoes, metal parts of horse harness, chains, knives, scissors, etc. Many blacksmiths were also gunsmiths. They decorated weapons (guns and daggers with knives) with silver, gold, engraving with niello. Such gunsmiths, in turn, became jewelers. The production of weapons among the Abaza has deep traditions dating back to the distant past. Masters made arrows (khrihyts). Along with the production of weapons, Abaza gunsmiths were engaged in the manufacture of bullets of various calibers. Jewelery belonged to one of the most ancient crafts of the Abaza. Dexterous craftsmen patiently made various types of items: women's and men's belts, chest ornaments, rings and rings, earrings and temple pendants. All jewelry intended for women to wear was very beautiful in its form, richly ornamented.

Traditional social organization - rural communities, large and small families, patronymics. The auls were divided into patronymic quarters, on the plain - crowded, in the mountains - nesting type. The oldest dwelling was round, wicker, rectangular single- and multi-chamber houses made of wattle were also common; at the end of the 19th century, adobe began to be used among the Abaza, brick and wooden chopped houses appeared under an iron or tiled roof. The traditional estate included one or more residential buildings, including a guest room - kunatskaya, and, at a distance from them, a complex of outbuildings.

Over the centuries, the Abaza, like many peoples of the North Caucasus and the whole country, have developed a unique and rich assortment of national dishes, rules for cooking and eating. Since ancient times, Abazins have been engaged in agriculture, cattle breeding, poultry farming, and this is reflected in the composition and characteristics of folk dishes, among which lamb, beef and poultry, as well as dairy and vegetable products, occupy the main place. Abaza have a lot of dishes from poultry meat. From chicken or turkey meat, a national dish is prepared kvtIuzhdzyrdza (literally: “chicken with gravy”).

Abaza cuisine is based on the use of traditional products of agriculture and cattle breeding, the use of a large amount of animal fats, especially butter and ghee, as well as cream, sour cream, sour milk.

As for specific seasonings, the Abaza, like many North Caucasian peoples, mainly use ground red pepper, crushed garlic with salt and a mixture of dry herbs - mainly dill and thyme. From spicy sauces, Abaza use a sauce of sour milk, sour cream, red pepper, crushed garlic and salt. The low-alcohol drink bakhsima (buza) is widespread.

Oral folk art is an important part of the spiritual culture of the Abaza people. Abaza treat the swallow with great love, considering it the savior of the human race. It is strictly forbidden to destroy the nests of swallows, since such actions are regarded as a great sin. A swallow flying into the house portends well-being and happiness to the family; the bird must not be allowed to suffer. There is a legend about a swallow. In ancient times, the seven-headed monster sent various animals, birds and insects to all corners of the world to find out whose meat is the most delicious and whose blood is the sweetest. And then the swallow met a snake, which was in a hurry to tell the monster that the most delicious meat and the sweetest blood in a person. The swallow expressed doubts about this and asked the snake to show the sting. As soon as the snake put out its sting, the swallow cut it open with a blow of its beak. From now on, the snake has lost the ability to speak, emitting only a hiss. That is why the terrible news did not reach the monster. The people were saved. According to the Abaza belief, the frog is a harbinger of rain, and it is never killed. And the horse in Abaza folklore (tales, legends) is endowed with wonderful properties and always comes to the rescue of the owner at the most dangerous moments for him. The Abazins created and preserved the richest fairy tale epic. It includes magical and social fairy tales, fables and fairy tales about animals. There are stories that coincide with the world and all-Caucasus. The most popular is the Narst epic. In fairy tales, in all cases, good and justice triumph, and evil is certainly punished. One of the main themes of the Abaza fairy tale epic is the theme of labor. Creative, free labor is poetized. Bonded labor is considered a punishment and a curse. Positive characters are skilful herdsmen, plowmen, shepherds, hunters, embroiderers. Many fairy tales end with the words: "... began to live richly and happily." A large place in the folklore of the Abaza is occupied by swags (stories containing reliable information), proverbs and sayings. Popular among the people and riddles.

Along with oral folk art, musical and dance folklore has always played a large role in the traditional everyday culture of the Abaza. The diversity of Abaza musical instruments was already reported by written sources of the 19th century. Marked "double-sided balalaika, which was amused by the Abazins", "herbal pipe".

Among the ancient musical instruments there are also: a kind of balalaika (mishIkvabyz), a two-stringed violin (apkhyartsa), an instrument like a harp (andu), a pipe from a gun barrel (kyzhkIyzh), wooden rattles (pkharchIak). The most ancient instruments of the Abazins were the pipe (zurna) and the flute (atsIarpIyna).

Customs and rituals associated with the annual cycle are characteristic. Folklore is preserved: the Nart epic, various genres of fairy tales, songs. Since time immemorial people have been compiling songs. The need to express their aspirations, thoughts and feelings in them, to speak in the figurative language of music is evidence of the great spiritual wealth and talent of the people. The song creativity of the Abaza people is characterized by a great variety of genres. The song and dance-instrumental folklore created at different times is rich. Depending on the characteristics of the content and form of folk songs, there are: labor choruses, labor agricultural songs, game, ritual, laudatory, round dance, dance, epic (narrative), lyrical, comic, historical and heroic lament songs, lyrical lament songs, and as well as diverse children's songs and instrumental works.

L.Z. Kunizheva

From the history of the formation of the Abaza people

Abazins (self-name - Abaza) - the indigenous inhabitants of the Caucasus.

Until the XIV century. they lived on the northwestern coast of the Black Sea between the rivers Tuapse and Bzyby. In the period from the XIV to the XVII centuries. Abazins began to move to the northern slope of the Main Caucasian Range, populating the upper reaches of the rivers Laba, Urup, Bolshoi and Maly Zelenchukov, Kuban, Teberda, Kuma, Podkumka, Malka.

Since the 18th century all groups of Abaza - Tapantovtsy and Ashkhartsy - sources are localized in the lands of the North Caucasus.

Currently, Abaza live compactly on the territory of the Karachay-Cherkess Republic in thirteen Abaza villages. In addition, they make up the bulk of the inhabitants of the villages Psauche-Dakhe, Abazakt, Khumara. Scattered Abazins live in other villages and cities of the republic, as well as in Adygea. The number of Abazins is 33 thousand people (1989), incl. in Karachay-Cherkessia - 27.5 thousand people. The descendants of the Abaza mahajirs (settlers) live in Turkey, Syria, Jordan, Lebanon, Egypt, Bulgaria and other countries.

The Abaza language Abaza belongs to the Abkhaz-Adyghe group of Iberian-Caucasian languages; It is divided into two dialects: Tapant and Ashkar. The Tapant dialect is the basis of the literary language. Abazins are fluent in Russian, the majority of the population knows the Kabardino-Circassian language well.

About the origin of the Abaza

In the extensive Caucasian literature, there are different points of view on the origin of the Abaza. Most experts believe that the ancestors were the ancient Abazgs, who in ancient times and in the Middle Ages occupied the territory of modern Abkhazia and the eastern coast of the Black Sea approximately to Tuapse (modern Gudauta region).

At the turn of our era, tribal unions lived on the territory of Abkhazia and northeast of it up to Tuapse. From modern Gagra to Sukhumi, the Abazgs were located. Behind them, in the mountainous regions of the coast, the Sanigs lived, and to the southeast of the Abazgs and Sanigs along the river. Corax (modern Kodor) X - apshily (apsils). Ancient Greek authors called the Apsils Koraxes, and the river Karaks-Kodor-Apsilis. The Abazgs lived on the Black Sea coast northwest of the Apsils to the river. Swell.

The term abazg //abasg // abask// abaza can be traced in the writings of ancient authors starting from the 2nd century BC. AD In his work: "Detour of the Pontus of Euxinus", the Greek author of the first half of the 2nd century. AD Flavius ​​Arriana localizes the Abasg tribe between the Laz and the Sanig. He writes: “The Apsils live beyond the Lazami…, the Abasgians border on the Apsilians… Next to the Abasgians are the Sanigs.” In the map attached to the work, Flavius ​​Arriar also notes the Abaska River, which flows exactly in the territory where, according to him, the Abasgians were located. On a modern geographical map, the Abaska River can be identified with the Psou or Mzymta River.

The Abasgs, who live near the Lazians (Kalkhs), are also named by the learned grammarian and poet of the 3rd century BC. BC. Lycophron.

In the IV century. BC. Abasgians among the numerous tribes of the Caucasus (Colchians, Geniochs, etc.) are called by the Greek historian Pseudo-Orpheus. In his essay “Description of the Tribes”, the Greek historian Stephen of Byzantium (5th century) names the Abasgians living in the vicinity of the Sanigs. Pseudo-Arrian (5th century, medieval geographer) in his work “A Detour of the Euxine Sea” wrote that “the Apsils live next to the Lazians, the Abasgians border on the Apsils, and the Sanigs live next to the Abasgians.” Herodotus (5th century BC, ancient Greek historian) in his map of the ancient world in the list of peoples who lived along the coast of Pontus Euxinus, along with the Sings, Zikhs, Geniokhs, Coraxes, Colchs, the Abasg tribe is also called. In the VI century. Abasgians are called Procopius of Caesarea (the largest Byzantine historian of the 6th century), placing them, like Arrian, northwest of the Apsils along the Black Sea coast. In the fourth book of his work, he writes: “Beyond the Apsilia and beyond the second edge of this“ half-monthly ”bay along the coast live the Abasgians, whose borders extend to the mountains of the Caucasus Range ... Outside the Abasgians live the Brukhs, being between the Abasgians and the Alans. Along the coast of Pontus Euxinus, the zekhs established themselves ... The Abasgians had two kings - named Opsita and Skeparnu. The Byzantine Empress Anna Komnena mentions the Avasgians in her Alexiad. In the work of an anonymous Armenian geographer of the end of the 7th century. contains interesting news about the population of Abkhazia at that time: “On the sea (Pontic) coast is the country of the Avazgs, where the Apshils and Avazgs live up to their seaside city of Sevastopol ...” This message is of interest in the sense that the Apshils and Abazgs are named in it as inhabitants "countries of the Avazgs", and a separate mention of the Abazgs and Apshils suggests that they existed as independent ethnic units. Moreover, there is evidence that among a fairly large number of tribes that inhabited the territory of modern Abkhazia, by the 18th century. the Abazgians clearly predominated. They received such a predominance due to the fact that politically their influence turned out to be stronger and more developed. Abazgi already from the VI century. enjoyed political independence. All the evidence of ancient and early medieval authors listed above shows that they ethnically clearly separated the "Abazgs" . The southern border of Abazgia // Avazgia passed between Sukhumi and N. Athos, and its northern border ran along the river. Swell.

Abazgia by Constantine Porphyrogenitus

When did the separation of the independent Abaza people take place? Some light on this question can be shed by the well-known message of the chronographer Constantine Porphyrogenitus (10th century) that “from the end of Zikhia, i.e. the Nikopsis River, the coast is occupied by Avazgia to the city of Satyriupol for 300 miles. Satyriupol is usually identified with Pitsunda, located somewhat south of the river. swell; Nikopsis - r. Nechepsuho - located northwest of Tuapse. As you can see, Konstantin Porphyrogenitus does not call “Avazgia” or “Abasgia” the entire territory inhabited in the Middle Ages by Abkhazians and extending to the northwestern part of Abkhazia, from Pitsunda and Bzyb to the river. Psou, and further - the eastern coast of the Black Sea up to Tuapse and somewhat to the north. It is precisely the area that is mentioned that researchers usually associate with the area of ​​\u200b\u200bthe ancient habitation of the Abaza - the territory of the eastern coast of the Black Sea between the Bzyb and Tuapse rivers. Perhaps it was in the “Avazgia” of Constantine Porphyrogenitus that the Abaza lived, representing already at that time (tenth century) a separate part of the Abkhaz and Abaza ethnic array. The Abazgs became the core in the formation of this isolated Abaza people. In addition to the Abazins, other ethnic groups lived in Avazgia, related to both the Abkhazians and the Adygs. Later, the territory northwest of the river. Bzyb up to the river. The Shah was inhabited by Sadzy-Djikets and Ubykhs. Many researchers establish kinship between the Sadza-Dzhikets, classifying them as southern Abaza. The dzhikets had branches “pshu” and “akhchipsou”, and the northern part of the Ubykhs was called “vardane”. Pskhu, Akhchipsou, Vardane, according to legend, are the starting points for the resettlement of the Abazins to the northern slope of the Caucasus Range. So, the Sadzy-Djikets and the Ubykhs, who lived on the territory of the former "Avazgia" of Constantine Porphyrogenitus, are related to each other, and both are related to the Abazins. All this confirms the idea that it was "Avazgia" that was the place of formation of the Abaza people, already in the 10th century. separated from the Abkhaz-Abaza ethnic community. Thus, there is reason to believe that the formation of an independent ancient Abaza people, different from the Abkhaz, falls at the end of the 1st millennium AD, when all the tribes from which the Abaza people formed already had feudal relations, and when the Abaza occupied a certain territory between Bzyb and Tuapse (“Avazgia” by Constantine Porphyrogenitus). Abkhazians called it "ashva" - "ashvua". The Georgians called them “jiks”, because it was on the territory of the “Avazgia” of Constantine Porphyrogenitus that the “Dzhigetia” of Georgian authors was located. Already by the tenth century the self-name Abazin-Abaza could have arisen, which made it possible for Konstantin Porphyrogenitus to call this territory (and not the territory of modern Abkhazia) “Avasgia” // “Abasgia”.

The territory of the settlement of the mountain peoples of the North-Western Caucasus in the first half of the 19th century. (from the book of Sh.D. Inal-Ipa).

Archaeological data about the Abaza

What gives us archaeological material on the ethnic history of the Abaza? L. N. Solovyov (archaeologist) saw in the bearers of the southern dolmen culture the distant ancestors of the Abaza people. In Karachay-Cherkessia, dolmen-like tombs are known on the Teberda and Kafar rivers. Consequently, individual facts of the resettlement of the Abaza to the North Caucasus, in particular to Teberda and Kyafar, took place already in the 3rd-2nd centuries. BC. so it is precisely this time that dolmens and dolmen-shaped tombs date back. Here it is interesting to quote V. I. Morkovin (an archaeologist) that the dolmens known on the Teberda and Kyafar rivers could have been left by the tribes that penetrated here through the Klukhorsky pass from Abkhazia. The territory occupied by dolmen-shaped tombs is close to the lands of the Abaza.

Thus, it can be assumed that the dolmens and dolmen-like tombs, which were located on the territory of Karachay-Cherkessia, could be partly left by the proto-Abaza. So, the carriers of the dolmen culture - the Proto-Abaza - partially inhabited the territory of Karachay-Cherkessia starting from the III-II millennium BC. Later monuments are also known that may belong to the most ancient ancestors of the Abkhaz-Abaza. This refers to burials with cremation. Funeral rites were among the most important ethnographic features, which were particularly stable in antiquity, and therefore are of great importance for solving ethnographic problems. The presence of similarities or continuity in burial customs may indicate ethnic unity, and vice versa, the absence of such similarities often indicates ethnic differences. There are few burials with traces of cremations associated with the Abaza ethnic group in the Trans-Kuban region. They date back to the 7th century. From IX-X centuries. their number is increasing. Burial grounds with cremation in the upper reaches of the Kuban and the Gonachkhir Gorge date back to the 8th-9th centuries. It is significant that this burial ground is located on the way from Abkhazia, in particular from Tsebalda, to the North Caucasus through the Klukhorsky pass. Thus, judging by the burials with cremation, the penetration of individual proto-Abaza elements into the North Caucasus continued with varying degrees of intensity in the 7th-8th centuries. The mass movement of the Abaza from the eastern coast of the Black Sea to the east and northeast began at the turn of the 13th-14th centuries.

Abazins in foreign and Russian sources

The ethnonym Abaza is also mentioned in Arabic and Persian historical writings. So the area "Abasa" is called by the Persian author of the beginning of the 15th century. Nizami ad Din Shami in connection with Timur's campaign in the North Caucasus in 1395-1396. He writes that 4 tons "Timur successfully set out on a campaign, passed through the passes and gorges of Mount Elbruz and settled in Abaza." However, the location of the area located on the northern or southern slopes of the ridge remains unclear.

In the form of obez, the same term is known in the Russian chronicles of the 12th-15th centuries, where it also denotes the North Caucasian Abaza. Judging by the chronicles, the monkeys had a class structure, were ruled by their princes, and gave their daughters in marriage to the Kievan and Russian princes. This is discussed in more detail in L. I. Lavrov’s special work “Obez” of Russian chronicles. In the form "Abaza", "Avkhaz", "Obez" the author of the "Russian History" mentions the Abaza. In the "Records of Moscow Affairs" under the term "Afgaz" Abaza are indicated. “If you turn from the East to the South, then near the swamp of Meotida and Pontus, at the Kuban River, which flows into the swamps, live the Afgaz” (15. p. 7). The same tradition is followed by Russian sources of the 16th-18th centuries, which repeatedly mention the name "Obez", "Abazgi", "Avekhazi", (Abaza) mainly in relation to the Abazins of the North Caucasus. The "Collection of the Monthly Books" says that "to the north of the mouth of the Kuban lived the Abazgi // Abaza // Avgazy." And further it is noted: “In addition to the Nogais and Circassians, there are also in this country Avekazy on the river. Labe." Marking the borders of Tmutarakan, the village of Belokurov wrote that "... the Russian possession was in the vicinity of the Yases (Ossetians), Kosogs (Circassians) and Obes (Abaza), etc."

In the sources of the 17th century, the ethnonym "Abaza" is used both in a collective and in a narrow ethnic sense. Jean de Lucca (Italian monk) considered the entire population living behind the Circassians to be Abaza. D. Ascoli (prefect of the Dominican mission) uses this name (Abassa) to designate one of the eight languages ​​spoken on the Black Sea coast; At the same time, the author emphasizes that the Abaza and Circassian languages ​​are different in origin and their speakers do not understand each other.

Arcangelo Lamberti (Italian Catholic priest), who lived in Megrelia for a long time, does not name the term Abaza, but distinguishes Abkhazians (abcassi) and jiks (gichi) along the Black Sea coast, i.e. gives the Georgian name of the Abaza of the Black Sea region. Both ethnonyms - "Abkaz" and "Jiki" are mentioned by Jean Chardin (a French traveler of the 17th century), who visited Transcaucasia in 1671, designating by them the peoples between Megrelia and Circassia. Western European maps of the 16th-17th centuries use a variety of ethnic terminology. Maps of the 16th century called Circassia, Abkhazia and Jihia. On maps of the 17th century. in addition to Circassia, Abkhazia and Abasia are designated. In the latter case, it is more likely to assume that the latter included both the Abkhaz and Abaza tribes. Georgian sources of the 17th century, like those of previous eras, do not know the term Abaza, but clearly divide the peoples neighboring them from the northwest into Abkhazians and Djiks. “Beyond Abkhazia, on the western side of the Kappetistskali River, there is a country that from the time of the appearance of the Bagrations (from 575) until this year (1745) is called Djiketia ... "This country is the same as Abkhazia in its fertility, livestock breed, orders and customs. Appearance These ethnonyms in Georgian sources go back centuries.In any case, the Georgian chronicles of the 11th century mention both of these ethnic names as the names of the regions of Abkhazia and Djiketi.

Turkish historiography of the 17th century knows the name Abaza only as a collective one. Evliya Chelebi (Turkish geographer and traveler of the 17th century) divides the entire population of the North-Western Caucasus into two groups: the Circassians, who occupied the territories north of Tuapse, the Kuban region, Kabarda, and the Abaza, which included the population of the coast and mountain carpets to the southeast from Tuapse up to Megrelia. The author lists 15 Abaza societies, an analysis of the names and locations of which shows that these societies were Abkhaz, Abaza and Ubykh. It should be said that Evliya Chelebi uses the term “Abaza” only to refer to the population of the southern slopes of the Caucasus Range, while the North Caucasian Abaza in his work are presented under the names of local groups (Bibard, Dudarukov, etc., which he locates along the eastern bank of the Indzhyk River ( Big Endzhik or Big Dendzhik, which flows into the Kuban), in the upper reaches of the latter he has a tavern Dudarukai ”(45. P. 706–707, 764). Association in medieval (Turkish, partly Western European) sources under one name of different peoples, inhabiting the Black Sea coast (Abaza, partly Abkhazians, Ubykhs), can be explained not by the authors' name of the specific ethnic situation of these regions of the Caucasus, but rather by the linguistic and cultural proximity of the peoples living here.

But, despite the great linguistic and cultural proximity of the Abaza ethnic community, the groups that made up it always had distinctive features that gave the peoples surrounding the Abaza the right to distinguish several ethnic groups in it. This was reflected in the Georgian sources (Abkhazians and Jikis). Along the coast, the Circassians distinguished the Abazins (Abaza), Ubykhs and Abkhazians (Azygya). The Abkhazians themselves singled out their northwestern neighbors - the Abaza and Ubykhs, from the total mass of the Abaza-speaking population of the Black Sea region, calling the first Asadzua.

Russian sources used the term Abaza mainly in a narrow ethnic sense. This applies both to the documents of the 17th century and to the sources of the 18th century, in which the territory of the North Caucasian Abaza - Small Abaza, - the southern Abaza - Big Abaza, was also called Abaza. In the same sense, the term abaza is also used in the works of Western European authors. So, Glavani writes about the Beskesek district - Abaza in the North Caucasus and the Abaza region - the habitat of the southern Abaza. “Beskesek Abaza,” the traveler reports, “and by language and origin - Abaza.” The name Beskesek - Abaza means "five settlements", namely: the first is called Dudaruk and has 200 dwellings; the second Laukase, with 200 dwellings; third - Biberdi - 120 dwellings; fourth - Kimlik - 60 dwellings; fifth - Tram - 40 dwellings; behind this district is the Besslibai district, which has a bey and 200 dwellings. According to Guldenshted, the Abaza region included territories in cities and on the southern slopes of the ridge - against the Black Sea to Rabant, located south of Anapa.

Pallas included the Bashilbaevs, Barakaevs, as well as the Abadzekh society of Tubi, Shapsugs, Natukhais and Ubykhs in the Bolshaya Abaza, which to a certain extent confirms the genetic connection of this part of the Circassians with the Abazins. Malaya Abaza or Altykesek (six parts), according to the same author (Pallas), was the area of ​​​​settlement of the Abaza - Tapant; Dzhantemir, Klich, Lowe, Bibert, Dudaruk. He notes that the Abaza villages lie 4 versts from Narzan. The village of Tram - Tram tavern - is located near Beshtau and Podkumka. He also gives more specific data on the population of Abaza villages: Low - about 1500 souls; Bibert - about 1600 souls; Cry - 600 souls; Dzhantemir - 1700. The village of Klich along the Pallas was located along the river. Kalmurze, the right tributary of the Kuban, Tramkt along the river. Teberde, at the confluence with the Kuban on the left side against the Sona or Shona river, Loukt - on the Kardanik, Aslankt - on the Khesaut river, Dudarukokt - on the Maly Zelenchuk, Bibert - at the Marukh stream, Kechega - on the right bank of the Kuban opposite the village of Klich.

Based on the self-name of the Abaza people in Russian documents of the 18th century, the ethnonym Abaza is formed, which was used in the ethnographic literature of the subsequent time to designate the North Caucasian group of Abaza. However, initially the term Abaza was applied only to the Tapanta (Altykesek) group. Only in the literature of the XIX century. Abaza also began to be called a group of Abaza, who spoke the Shkaraua dialect. 17th century sources comparatively detailed and often describe the Abaza. Among them, the earliest information is contained in the works of Glavani, which includes in the Beskesek-abaza (i.e. five-lobed abaza) the groups Dudaruk, Laukaz (Low), Biberdi, Kimlik (Klich), Tram. L. I. Lavrov connects the names Kimlik and Laukaz with the Klychev and Loovets. In the work of Paysonel, dating back to the middle of the 18th century, the names of the Dudaruk, Biberd, and Loovites are known. As part of the tapant (altykesek), according to Pallas, there were six divisions: Low, Biberd, Dudaruk, Klych, Kyach, Dzhantemir. In addition, a group of Abaza Tamovs stood out.

In the explanation to the map of Kabarda in 1744, the altykesek-abaza is divided into Lower, Middle and Yekeptsak. According to this map, in the upper reaches of the Kuma there were Abaza taverns, on the right bank of the river. Malki until 1743 was the village of Babukovo. In Russian sources of the XVIII century. the mention of Abaza-tapant and its individual subdivisions is continuously increasing. Abaza are known under the name of Alti-kesek (six parts), and also as Malaya Abaza. They occupied a long strip along the upper reaches of the river. Kuban, Teberda, Urup, Aksaut, Marukha, Small and Big Zelenchuk, the upper reaches of the Kuma and Podkumka. Biberdov aul existed on Urup until 1829; Loov aul was located on the right side of the Kuban, near the Kuma River, Dudarukov - on the left bank of the Kuban, Klish - along the Maly Zelenchuk River, Dzhantemirov auls and Kiyash - along the Kuma and Podkumka small estates were scattered up to the Kislovodsk fortress itself. The Abaza-Shkaraua group included six local divisions, of which the Bashilbaevs, Chagrays, Bagovs and Barakaevs are already known in the sources of the middle of the 17th century. During the time of Celebi, part of these tribes lived on. North Caucasus, part - on the southern slopes of the ridge. In addition to the named tribes in the composition of the Abaza, the Turkish traveler names the mountainous country of Sadsha, which belonged to Sidi Ahmet Pasha. Evliya Efendi Chelebi noted that “…beyond the mountains we came to the Kechilar tribe… it has up to 75 villages… to the north, among the mountains, is Sadsha, a country belonging to Sidi Ahmet Pasha” (45. p. 173). Paysonel, listing the Adyghe and Abaza tribes, after the Bashilbaevs mentions the Seidi tribe. In this name, one can see the surname Sidi, about which Celebi writes, - in the middle of the 17th century. rulers of the Sadsha country, and in later sources known as the Bashilbaev princes of the Sidovs. So, in the literature of the XIX century. the name of the Bashilbaevsky aul Mohammed-Girey Sidov is found. Thus, in the last century, the Sidpas were Abaza-shkaraua (Bashilbaevs). In the "Memoirs" of F.F. Tornau, the Bashilbaev society, over which Sidov ruled, was located on Urup (40. P. 108).

In the XVIII century. Shkarua is especially frequently mentioned in Western European sources. Glavani calls besslibai - Bashilbaevs, Bagovtsy, Baraki Barakay ebagy district. Paysonel - Bashilbaev, Shakhgireev, Barakaev, Bagovites. All six divisions of the shkarua are named by Guldenshtedt, of which three (bashilbai, bag, barakai) are designated by him on the map of the Caucasus. In Russian sources of the XVIII century. the Shkarua group is almost unknown. So, the document of 1753 names only the possessions of Kyazilbek and Chigerey, i.e. Shahgireevs, in the document of 1788 it is reported about the capture of amanats from the Bashilbaevs.

Abazins, who lived on the southern slopes of the Caucasus Range, at the beginning of the 19th century. included the Medoveevites, which included the mountain communities of Pskhu // Psuo, Akhchipsy // Akhchipsau, Aibga // Ayboga, Chuzhgucha, as well as the coastal population from Gagra to Sochi, i.e. Societies Tsandrypsh, Kechba, Aredba, Bagh and others. Pskho were located near the sources of Bzyba and Anapa. Achipssu, Ayboga and Chuzhgucha - on the upper reaches of the Mdzymta, Psou and Mtsy. The latter were known in the sources under the collective name of Medov. News about them is more scarce than about the North Caucasian Abaza. Until the 18th century Western European and Turkish authors called them by the collective name of Abaza, and Georgian sources - jiks. Chelebi writes in more detail about the South Abaza societies. He also mentions the Medovians, among whom he distinguishes Pskhu, Akhchipsy, Besleb, Chagrai, then he describes the coastal communities of Kechler, Aredba, Arsh.

The following - very summary information about the southern Abaza belong to the 18th century. According to Glavani, in the first quarter of the 18th century. 24 independent Abaza beys lived along the Black Sea coast. Paysonel writes about several settlements, the names of which testify to the correctness of Celebi's data. These are Artler, Kachiler, and others. In the northwestern part of Abkhazia, according to Guldenshtedt, the districts of Khirpyt, Aibga, and five surnames of Mudavey were located.

References

1. Lavrov L. I. Abazins (historical and ethnographic essay) - Caucasian ethnographic collection. M. 1955. Issue. one.

2. Volkova N. G. Ethnonyms and tribal names of the North Caucasus. M. 1973.

3. Volkova N. G. Ethnic composition of the population of the North Caucasus in the XVIII-beginning. 19th century M. 1974.

4. Anchabadze ZV Essay on the ethnic history of the Abkhazian people. Sukhumi. 1976.

5. Latyshev VV News of ancient writers, Greek and Latin about Scythia and the Caucasus. T. I, II. SPb. 1893–1900

Modern Encyclopedia

- (self-name Abaza) people in the Russian Federation, in Karachay-Cherkessia (27 thousand people). In total, there are 33 thousand people in the Russian Federation (1992). They also live in Turkey (10 thousand people) and Arab countries. The total number of 44 thousand people (1992). ... ... Big Encyclopedic Dictionary

ABAZINS, in, units. Indian, Ntsa, husband. The people living in Karachay-Cherkessia and in Adygea. | female abaza, i. | adj. Abaza, oh, oh. Explanatory dictionary of Ozhegov. S.I. Ozhegov, N.Yu. Shvedova. 1949 1992 ... Explanatory dictionary of Ozhegov

- (self-name Abaza), people in the Russian Federation (33 thousand people), in Karachay Cherk this (27.5 thousand people) and in the eastern part of Adygea. They also live in Turkey, Syria, Lebanon, Jordan. The language of the Abaza Abkhaz of the Adyghe group of the North Caucasian ... ... Russian history

Abaza- (self-name Abaza; Tapanta, Shkaraua) nationality with a total number of 44 thousand people. Main resettlement countries: Russian Federation 33 thousand people, incl. Karachay-Cherkessia 27 thousand people Other countries of resettlement: Turkey 10 thousand people. Abaza language ... Illustrated Encyclopedic Dictionary

ABAZA Tsev; ABAZINS, zine; pl. The people that make up part of the population of Karachay-Cherkessia and Adygea; representatives of this people. ◁ Abazin, a; m. Abazinets, ntsa; m. Abazinka, and; pl. genus. nok, date nkam; and. Abazinsky, oh, oh. A. language (Abkhaz Adyghe ... encyclopedic Dictionary

Abaza- Abaza, Abaza (self-name), people in Russia, in Karachay-Cherkessia and in the east of Adygea. The population is 33.0 thousand people, including 27.5 thousand people in Karachay-Cherkessia. They also live in Turkey, Syria, Jordan, Lebanon (about 10 thousand people). ... ... Encyclopedia "Peoples and Religions of the World"

- (self-name Abaza) people living in Karachay-Cherkess Autonomous Region; separate groups are found in the Adygei Autonomous Okrug and the Kislovodsk region. Number 20 thousand people (1959, census). They speak the Abaza language (See Abaza language). Ancestors A. ... ... Great Soviet Encyclopedia

- (self-name Abaza) a people living in Karachay-Cherkess Autonomous Region, Kabardino-Balkarian Autonomous Soviet Socialist Republic, Adygei Autonomous Region and in the Kislovodsk region. Number 20 vol. hours (1959). The language of Abaza, Abkhaz of the Adyghe group of the Caucasus. families of languages. In ancient times, the ancestors of A. lived in ... ... Soviet historical encyclopedia

Mn. 1. The people of the Abkhaz Adyghe ethno-linguistic group, constituting the indigenous population of Karachay-Cherkessia and Adygea. 2. Representatives of this people. Explanatory Dictionary of Ephraim. T. F. Efremova. 2000... Modern explanatory dictionary of the Russian language Efremova

Books

• Dzyba Valery Alievich The monograph by V. A. Dzyba "Abaza in the wars of Russia ..." is a historical and ethnological study of the origin, formation and development of the Abaza people and the role of its representatives in ...
• Abazins in the wars of Russia in the 19th - early 20th centuries, Dzyba Valery Alievich. The monograph by V. A. Dzyba`Abazina in the wars of Russia `is a historical and ethnological study of the origin, formation and development of the Abaza people and the role of its representatives in ...

Abaza - indigenous people of the Caucasus, which is part of the group of Abkhaz-Adyghe peoples. At this time, the people live mainly in Karachay-Cherkessia. The self-name of the people - Abaza (also Abazgi) has been known since the fifth century BC, when the authors of antiquity mentioned the people in the works. Herodotus called them Abasgians. Abkhazians call them ashvy.

Abazins historically lived on the territory of present-day Abkhazia and ancient Circassia. This people is very close to the Abkhazians, but was more subject to the Adyghe influence. As a rule, Abaza are Sunni Muslims.

Abaza speak the Abaza language, but they also speak Adyghe and Russian. The Abaza language is phonetically complex and is divided into two main dialects.

The territory of the settlement of the Abaza

People have long lived in the foothills Main Caucasian Range, most of the Abaza live in 13 villages in Karachay-Cherkessia and the Stavropol Territory, the rest are scattered in other regions of Russia. Small diasporas live in Abkhazia (355 people), Turkey (12 thousand people) and Egypt (12 thousand people), Syria, Israel, Jordan.

Many Abaza who remained in the Arab countries assimilated and even lost their linguistic affiliation, switching to the use of Turkish and Arabic.

Unfortunately, the census data of the Abaza population has been preserved only since the end of the nineteenth century. So, in 1883 there were 9921 people, and in 2010 year Abazins are already about 68 thousand people. This indicates a steady increase in population.

History of the people

Like the Abkhazians, the Abaza descend from proto-Abkhazian tribes who inhabited in the past the land from Sukhumi to Tuapse. In the written monuments of the North Caucasus there are references to the Abazg kingdom (II century), in which the Abazins and Abkhazians lived.

From several tribes, by the 8th century, the Abaza people had formed, living on the lands of northwestern Abkhazia until the 13th century, when the period of migration of peoples to the territory of the North Caucasus began.

In the XVIII-XIX centuries, the right to these territories was disputed Turkey and Russia, As a result of the Russian-Caucasian war, the emigration of the Abaza took place, so some villages moved to Turkey and other regions of the Russian Empire.

Until the 60s of the XIX century, Abazins living in mountainous areas were mainly engaged in cattle breeding, bred goats and sheep, horses. The Abaza, who lived on the plain, were farmers, they grew millet, and then corn.

When the Kuban lands became part of the Russian Empire, these lands began to be actively settled by the Slavs, who received land allotments as part of the land reform. The land was also distributed among the Abaza, then livestock breeding became unprofitable, because the pastures became someone's property.

Therefore, preference was given to agriculture, and beekeeping played a significant role. Then, by unification, eight large Abaza settlements were created, only four of them Abazians lived exclusively.

Education

Before the arrival of Soviet power in the region, Abaza received primary education in rural schools and mosques, only the most capable students had the opportunity to continue their education. Only after 1923, when Tatlustan Tabulov, using the Latin alphabet, created the Abaza script, teaching in the Abaza language became available. And since 1938, the Abaza language began to use the Cyrillic alphabet.

Crafts and culture of the Abaza

Among the crafts owned by the Abaza were the processing of wool and leather, which were mainly done by women. Many men preferred blacksmithing and weaponry. They made unique cold weapon, decorated with gold, niello, engravings. Such weapons were in great demand. The jewelry business also developed.

Abaza have created a wide assortment of national dishes, based on lamb, beef and poultry. Lots of food and dairy. Abaza cuisine is characterized by a large consumption of animal fats. In large quantities, a variety of seasonings are used, in particular spicy.

The legends and traditions of the Abaza people are very interesting, representing a considerable cultural layer. This is a rich fairy tale epic, some of the plots of which coincide with the general Caucasian and even world.

The main theme of fairy tales is work, and positive characters are people who own crafts. Proverbs and sayings, swags (there were stories), riddles, songs occupied a significant niche in Abaza folklore.

Musical and dance folklore. The Abaza created many original musical instruments, which were written about as early as the nineteenth century, the most ancient among them are pipes and pipes. The song creativity of the Abaza is presented in many genres.