Traditions of hospitality among the Circassians. Adyghe wedding: ancient customs and rituals

Are you here: the beauty

Maykop, December 25 - AiF-Adygea. Many centuries ago, the life of people was full of many rituals. One of the most colorful rituals, of course, was and remains a wedding. Among the Circassians, it took place in several stages.

In the beginning, as is customary throughout the world, there was matchmaking. This mission was carried out by the elders of the groom's clan - the uncle on the maternal side and three or four men on the paternal side. With the family of the intended bride, the matchmakers agreed on three visits. If after three visits the guests were never set the table and were not promised to give an answer, then this was regarded as a refusal. If the families agreed, then preparations for the wedding began. All these rituals, including the wedding process itself, were stipulated in the unwritten etiquette of the Circassians "habze".

It happened that lovers were not allowed to marry. Then the groom could steal his bride, but only by agreement with her. If, after she was brought to the groom's house, she left, this greatly spoiled the reputation of the young man, and given that for the Adyghe his name was above all, then it was like death.

Today, brides are often kidnapped - in most cases they are very young guys and girls, and many of them create good and strong families.

Happiness has to be fought for

At the first stage of the wedding, about fifty riders, led by the groom, came to pick up the bride from home. At the same time, they were prevented from passing, created various obstacles. For about three days, the guests lived in the bride's house, where they were also tried to unbalance with various provocations, thereby testing the patience of the groom and his entourage. Leaving with his future wife, the groom gave his mother-in-law a horse, and the young went to the relatives of the future husband. Moreover, when he was taking away the bride, the inhabitants of the village did not allow their cortege to pass quietly, they could attack the riders with stakes. It happened that they killed horses or even people. With the bride all the time was her relative - a young guy who protected her and made sure that everyone treated her well. Approaching the groom's house, the cortege was again not allowed to enter freely.

Such cruel rituals were explained by the fact that in both clans, when creating a new union, there was a reluctance, in one case, to give their daughter to strangers, and in the other, to accept a strange woman.

wedding today

However, in our time, a wedding for all its participants is stressful. And often in a fit of emotion, various incidents occur. But still, a wedding is always a joyful event, and a harmonious row beautiful cars moving slowly and dignifiedly through the city is one of the most mesmerizing sights. Young men and women today are proud of their customs and many weddings are held in the traditional style.

Traditional wedding ceremonies are very beautiful. Especially when the bride is brought to new house, in which she was not, and then taken out to the courtyard to the guests. I also really like it when brides wear national dresses - "sai". Moreover, now they are sewn so beautifully. This is our culture, priorities, and I would also like my wedding to be with such beautiful rituals, - said MSTU student Darina Khoretleva.

International marriages are also frequent, when whole cultures unite and a new interpretation of wedding ceremonies appears, when each side brings its own flavor to the common holiday.

For fate to be like silk

When the bride was in the groom's yard, a path of silk fabric was spread out in front of her, and she entered the house. For the newlyweds, a specially prepared room was assigned, in which the bride could stay from one month to a year, or even more. During her stay there, she was not engaged in economic affairs, but received guests and gifts. The more respect was shown to the girl, the longer she was in this room.

The groom hid with his friend until all questions regarding the payment of bride price and marriage were settled. Modern weddings have retained elements of ancient customs, so today brides are brought into the house along the path, they pay a dowry for it and allocate a special room, but all this is done in a shorter time.

Oh this wedding...!

The busiest day was "nyseshejegu" - the celebration of the wedding with dances, games, ceremonies of leaving the grandmother from the house, bringing the bride into the big house and into the kitchen. In honor of the marriage, races could be arranged. The wedding began and ended with a round dance. All festivities lasted up to three days, princely weddings could last up to nine days. As before, at modern weddings, a special host "jeguaco" - "playing" is in charge. In his hands he holds a symbol of power - a hazelnut stick, and directs the entire course of the event according to the traditional plan.

A wedding is a complex set of rituals, and a great test for the young. But first of all, it is a beautiful ritual through which people tell the whole world about their love.

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1. Traditions of hospitality

2. Atalism

3. Dzheguako and pschinatli

4. Funeral rite

5. Marriages among the Circassians

Literature

1. Traditions of hospitality

FROM long time ago the Circassians had very common customs of hospitality. Anyone who came to the house became a guest, of course, if the guest did not have clearly hostile intentions. Circassians used to say at all times “a guest in a reliable fortress”. This meant that the identity of the guest is inviolable, the host will protect him from any encroachment from outside. atalychestvo dzheguako pschinatli marriage

Each Adyg built a separate house for his guests - khakIeshch. The interior of this house was often the entire wealth of the owner. While the guest was at home, the host took care of his safety and well-being. He made sure that the guest ate tasty, satisfying food, and slept well. While the guest was in the house, the host 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 shykIepshyn - a bowed instrument. The strings for this instrument were made from ponytail hair, which is why it got its name (literally, “horsetail instrument”).

If the guest was from another aul or from another country, then he was called “tichyle hakIe” - a guest of our village. In the evenings, all the villagers gathered in hakIeshch, where the guest of the village stayed. In honor of the guest, they arranged dzhegu (games), accompanied by playing the shykIepshyn, kamyl (a type of flute), pkhekIykI (rattles). In honor of the guest, the young people organized competitions in the art of dance. In honor of the guest, the young men competed in strength, courage - fought, competed in horse races.

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

2. Atalism

The Circassians had a custom of atalism. According to this custom, princes (pshchy) and nobles (orcs) gave their children to be raised by one of their subjects. The teachers taught the boys how to ride and handle weapons. Adyghe princes gave their children to be raised by one of their subordinate orcs or peasants. 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 son of the prince, one of his subordinates came to the house, with gifts and requests, persuaded the parents to give him a son to raise.

3. Dzheguako and pschinatli

Music and dancing during the jagu on the occasion of a wedding or a reception were usually performed by special jaguako. Music and dance classes at all times were considered obscene for the Circassians, especially the noble ones. A completely different attitude was towards the performers of pshynatl - songs, in poetic form telling about some events. Pshinatli told about the events of the history of the people, about the life of the heroes of the Nart epic. Pszynatli was performed during a ceremony marking 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, praised his exploits and good deeds. Special requirements were imposed on the compilers and performers of funeral pshinatles. These were supposed to be famous and respected people.

4. Funeral rite

The funeral rite of the Circassians in the 15th century retained many features of the funeral rites of previous generations. The deceased was laid 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 gold and silver jewelry, cups, bows, arrows, weapons. On the eighth day, the deceased, along with part of the gifts brought to him, were placed in a wooden block made from a tree trunk split along and hollowed out in the middle and carried to a pre-dug grave. A barrow was built over the grave. After the funeral, a commemoration began, which lasted several days. Numerous rituals were performed over the grave, expelling evil spirits.

During the year, the closest relatives of the deceased wore mourning for him. During mourning, they did not marry, did not attend the wedding, did not wear bright clothes and jewelry. As a sign of mourning for a deceased loved one, the men cut off the tips of their ears.

A year later, a memorial service was held. Close relatives of the deceased, as well as the family where he was brought up as an atalyk, went out to numerous guests in mourning attire. Those present at the funeral alternately delivered memorial speeches, listing the deeds and virtues of the deceased.

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 tall tree. After that, the neighbors come, bringing drinks, food, they begin to dance, have fun, slaughter bulls, rams, distribute most the poor. This they do for three days, repeat every year, imagining that a person struck by lightning is a saint.”

5. Marriages among the Circassians

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

It is not worth thinking about a wedding in this way, because people will condemn it, moreover, they will consider it an immoral act, a violation of habze 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 being. Moreover, a wedding is one of the main rituals in any national culture, a kind of mirror, which reflects many aspects of the ethnic essence of the people, its history.

As noted, khabzeh, including wedding rituals, were not invented at a cozy table in the quiet of an office, they were not approved by a popular vote. They are the result of the search of more than one generation, on them there are notches of the distant past, swept away by the social, economic, formational vicissitudes through which the people passed. Every episode, every detail of the wedding ceremony testifies to that. Before becoming part of the custom, it had a real, magical, religious basis.

Proceeding from this, the Adyghe wedding began to have the following structure: matchmaking, review at home, registration of marriage, a trip for bride price, bringing the bride, identifying the young in a “strange house”, introducing the young into the “big house”, the escape of the old woman, the return of the young to native home, small re-entry of the bride into the “big house”, table dance, secondary drive of the young, girl's table, cup whirling, etc.

The Adyghe wedding was beautiful and instructive then. When, with the consent of the interested parties and persons, it was held in compliance with all habze. It began with the mutual love of the young and ended with the approval of this high human feeling seniors. 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).

Lyykhu - literally means "search". Before talking about matchmaking, it should be noted that all of the above components of the Adyghe wedding, except for lyykhu, refer to the period when men began to dominate the family, that is, to the so-called patriarchy. However, lykhyu, one should think, took place, apparently, in those distant times when the clan was maternal. In other words, the girls were engaged in the search for the groom, they decided. What kind of young man to bring into your family. The genealogy of their children went through the maternal line. This is confirmed by examples from the ancient history of many peoples.

Thus, lyykhu became a component of the Adyghe traditional wedding, and from the girls, he apparently passed to the guys, or rather to his last name. If kidnapping was in no way acceptable habze for the Adygs, then a great manifestation of Adygage and namys was considered when the relatives of a young man, having learned about his chosen one, sent matchmakers to his parents. It was attended only by older relatives of the parties through the second persons of the surname. Naturally, everything began and came from the young. They met at some celebrations, recognized each other, fell in love, exchanged small gifts. Until the guy got the last one, there could be no talk of marriage. And after that, the girl did not immediately give her consent to marry. However, after some time, the girl, as if by the way, 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, informed his parents about his intention and chosen one. Thus began the wedding chores.

For the Circassians, it was never difficult to determine that matchmakers had come for their daughter. According to the habze, having entered the courtyard and dismounted, they determined the horses at the hitching post, but did not go either to the kunatskaya or to the house, but stood somewhere under a shed or in the place where they usually cut firewood. One of the hosts, noticing them, naturally guessed that these were not ordinary guests, which he informed 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, having greeted him by the hand, asked about his well-being, life and being. Then the owner invited them to the house with the word “fykyeblagye” (welcome), to which the matchmaker answered without further comment that they had come, if the clan did not mind, with a desire to be guests and relatives. After that, the one who came out to meet returned to the house to notify the intentions of the guests.

The hosts could answer: “Let's consult, visit on such and such a day”, “Such and such an older family is absent”, etc. hastily, not particularly fussing, that is, not giving any sacrifice, obligatory habze for guests.

Inspection of the house (unaplee).

The elders and parents of the girl trusted two or three men to inspect the house, who were respected, distinguished by their honesty and truthfulness. It is not necessary that they be related to the girl's surname. The rangers made no secret of their goals or intentions. The groom's parents would be happy to invite them and treat them. However, having thanked the owners, they scrupulously examined everything: the house outside and inside, the yard, outbuildings, the garden, living creatures, etc. their elders use, what manners the future mother-in-law has, what stocks the family has, 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 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, 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 once again inquire about the matter, the satisfied side of the groom invited the caretakers to the house, set the table. The more prosperous made sacrifices in honor of the guests, but usually made do with chicken or turkey. They raised a glass of mahsyme for a happy relationship. Two or three days after the departure of the unaplee, the groom's relatives with small, purely symbolic gifts and fend (dry food and a jug of mahsyme so that they would not go to future relatives empty-handed) visited the girl's parents, confident that now they would not be given turn gate. Of course, everything happened with the full consent of the young, whose opinion the elders learned through their friends, the younger members of the families.

The custom of “bride at home” was mainly active among peasants, free thokotls. There was no need to send to the princes and the Warks to check how they were living. They could even take it as an insult, because they believed that they would always have something to support and how to please their daughter-in-law, if only she was beautiful and brought up according to the principles of Adyghe Khabze.

It should be noted that it is psychologically difficult for many who are not closely familiar with the Adyghe Khabze to understand its individual provisions and principles. To understand the Circassians and their Adyghe Khabze, one must penetrate them. When, after the unaplee, the groom's side visited the girl's parents, they were treated, but without much scope and without any solemnity, dancing, or fun. Immediately, future relatives agreed on nechykhyth - the religious formalization of marriage.

Registration of marriage (nechyhyhyth).

As it became clear, the concept of “nakah” entered the Adyghe language from Arabic and, having combined with the original Adyghe word “thyn” (to write), formed the term “nechyhyhyth”. Indeed, in the past, marriage conditions were formalized in the Muslim way by the minister of Islam (efendy) in writing. Such a document remained in the scrap of the bride's parents. According to women informants, the marriage contract specifically stipulated, for example, what would be - eight-pointed or otherwise - shoulder straps on the bride's festive costume, whether they would be with chains - balabolkas, how many acorn-like gold pendants would be on both sides of the chest, etc. Usually women's wedding clothes were sewn from expensive damage of red, violet, lilac and other "rich" colors with one or three pairs of pendants on both sides of the chest. The princely and wealthy daughters of Works were satisfied only with costumes with large star-epaulettes on the shoulders and three pairs of pendants on the chest.

When registering the marriage, in addition to the efenda and the trusted girls and guys, witnesses were also present. All of them had to be sure 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 a clergyman. They were all sitting on the floor. In this regard, it should be thought that other witnesses at the Adyghe wedding, and also the fact that they all had to be in 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 distinguished by special solemnity. There were no dances or any other kind of fun. True, after the marriage was formalized, they set the table, made toasts for a happy twinning, for the young.

During the registration of marriage, the efendy inquired from the trusted (uechyl) young people if they had changed their minds, whether their wards agreed to become husband and wife. When the trustees (first the girls, and then the guy) confirmed the decision of the young, they, trusted, in 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 other fingers, wrapping them around the partner's hand. This was followed by the efendy, who, in turn, clasped the thumbs of the entrusted with his right hand from above.

After that, the efendi said a prayer three times, each time asking the trustees in turn: “Do you give back?” or “Are you getting married?” The trustees answered: “I gave”, “Genil”. Then the spiritual servant again read the prayer, which he concluded with the word “Amen”, and all those present made dua, raising their hands to the Almighty. The groom's representatives paid efendy a small amount for the registration of the marriage. At the same time, the efendy 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, there was neither a bride nor a groom on the Adyghe registration. Secondly, all those present wore hats, which is not mandatory for other Muslims. Thirdly, the ceremony was performed while standing, while in the Arab countries those present were sitting, and, fourthly, the Muslim registration was performed between the groom and the trusted girls without outside witnesses.

Thus, it can be assumed that, although nechykhytkh began to be held according to Muslim rules, ancient khabzes were also preserved in it. However, unfortunately, neither in written sources, nor in the information of informants is there any mention of how the marriage was concluded in the Adyghe style.

Trip for kalym (uaseIykh).

So, nechyhyhyth and waseIykh were independent rites. 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 kalym. But after the conclusion of the contract, the parties agreed on the exact date when the bride's relatives would be able to come for the kalym, because on that day all the cattle of the groom's family were not driven out to the pasture, but remained in the barn.

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

At the wedding, including uaseIykh, they drank makhsyme. Mahsyme 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 ways of table setting and the order in which dishes were served depended on which guests the Circassians had. For uaseIs, for example, after meeting the guests, they first brought some kind of meager snack prepared in haste, and mahsyme. Under various pretexts, guests were invited to drink mahsyme: for their arrival, for the elders, for acquaintance, for kinship, for the young, to keep warm, etc. A toast followed a toast. Of course, the guests who knew about these tricks tried not to fall for the hook, joked, denied, thanked the hospitable hosts, behaved prudently, as advised by the elders who sent them here. In addition, they are waseIykh, they should not allow themselves to be “pressed” on. They can, refusing any treats, go to the barn, choose everything they came for, and say goodbye to the owners. Therefore, in such cases, “subtle diplomacy” was required.

Proceeding from this, men who knew how to organize a company, witty men who knew Adyghe Khabze in all details were seated at the table from the side of the groom. The thamada of the celebration could be a close friend of the eldest in the groom's house or a relative, but in no case one of the family members. Because the thamada, leading the table, had to make toasts for happiness, for the well-being of the house where the wedding takes place. And a member of the family, according to Adyghe habze, could not say good wishes addressed to himself, to his family. There was no room at the table for either the young father, or the paternal uncles, or even the grandfather. And here it was believed that it was obscene for them to listen to flattering, laudatory words that would be said at the table about their successes, humanity, Adyghe, etc.

Above the wedding table reigned an atmosphere of sublimity, sincere habze. The guests who came to uaseIyh had their own shkheg'eryt - a young man who, no matter how many hours the feast lasted, did not sit down. From the side of the hosts, the bgueshchIes, serving the table, also stood out. If he needed anything for the table, he had assistants who were close behind the door, in plain sight.

Adygs at weddings and other celebrations 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 managed with traditional low tables (Iene) on three legs, the table of the hosts' thamada was placed in the farthest corner from the door and, sitting behind it, he met the guests, unless, of course, they were waiting for the latter, so as not to introduce them into an empty room. By the way, it was uncomfortable to sit at the Adyghe low table, lounging, carelessly, even if you wanted to, it was impossible to lean on it. Therefore, one must think, he acted on the person sitting behind him, mobilizing and disciplining.

The ceremonial table was led and run by the eldest of the hosts. He was also a thamada. This happened in all cases, including the case. Such was the habze. They tried to make those who came for kalym drunk. This goal was pursued by both thamada and other bysym (owners) who were sitting at the table. Naturally, the guests had a different, opposite opinion. Therefore, wit, jokes, knowledge and observance of Adyghe Khabze prevailed in the company. In fact, the Adyghe ritual celebrations were not so much a place where they ate and got drunk, but a kind of school where Khabze and Adygag'e studied. No matter what tricks and cunning were used during the seasons, no one could force the guests. Everyone drank as much as they wanted.

In past centuries, wedding ceremonies, including those of the UaseIyh, took place only during the day. Members of the UaseIs, after sitting certain time, expressed a desire to unwind, dance. If they were among the guests from the side of the bride, then their elder gave them the go-ahead, while the rest - the thamada of the table. Young people and men excited by the kind mahsyme knew how to have fun. The members of the UaseIs behaved freely and danced recklessly. It is not in vain that the expression remained in the language of the Adyghes: "He dances, as if he had come for a kalym." Not every girl could become their partner. In the dance, they made swift peculiar pas, tried to hit the shoulder, chest of the girl with their shoulders, push her, unexpectedly, throwing out some kind of deceitful movement, enclose the gaping beauty in their arms. But the last one didn't fail either. She, taking advantage of some oversight of the gentleman, could, dancing quickly, easily go around him, which was a shame for any guy.

How much to sit at the table, how much to dance and have fun young, the eldest of the guests decided. If he believed that they should not hurry, then they danced, and joked, and had plenty of fun. However, as already mentioned, it was beneficial for the hosts that the guests drank more without being distracted. Therefore, they tried to bring them into the house and seat them at the table.

The time for how long to sit uaseIykh was determined by the eldest of the guests. He repeatedly hinted at this to the thamade of the table. However, the latter pretended not to have heard, 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, that he was kicking them out. Therefore, thamada invented various reasons: they say, there is a habze, wait, everything has its time, let me 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 fulfilling the habze, at the behest of the thamada, they brought the boiled right half of the sacrificial head in a special plate sheep, separately prestigious left shoulder blade, femoral part or forearm, cross part of the spine, a couple of ribs, pelvic bone - for the elders, on small trays - meat for everyone else. ...

Having dealt with the sacrificial sheep and washed down the meat with shurpa, the members of the UaseIkh went to the barn to take away the stipulated amount of cattle. As already mentioned, on this day the animals were not driven out to pasture. If they did not recruit the required number of well-fed, well-fed animals, they demanded two heads instead of one. Thus, having taken possession of the kalym, the elders instructed one or two young people to drive the animals slowly, letting them graze, and they themselves went to the yard of the groom's parents, making it clear that they were not in a hurry and would show how they could dance.

It was here that the real waseIykh kafekIe began. And it's good if the fun was sincere and ended happily...

Bringing the bride (nysashe).

After the registration of a religious marriage in the house of the girl’s parents and the trip for the kalym, the fact that this or that family was marrying off their daughter was no longer any secret, and everyone was looking forward to, 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 old people could 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.

Actually, a truly Adyghe traditional wedding began with a nysash (a trip and bringing the bride). This is a whole cycle of rites, customs, rituals. If there was no misfortune, some kind of grief on one side or another, the ceremony was not postponed. Usually weddings (nysashe) took place in the autumn period of the year, when the constellation Vagoba was in the crowns of trees, that is, about a month after the autumn equinox. At this time, according to popular beliefs, dry, beautiful weather was established, it was warm, so that dances, fun and games were arranged separately and on a grand scale under the open sky. Of course, the completion of the field work was also important. Abundance, grown up young people inspired people.

The bride was sent for during daylight hours, from Thursday to Friday. The elder of the family announced the celebration to relatives, in-laws, neighbors, villagers, and friends in advance. It began with “fizyshe efe” (a feast for those traveling for the bride). Respected men were invited to it not through someone, but with a personal request on behalf of the elder. Grey-bearded old men came, but the majority were men mature years and young people are excellent riders, who know habze well, are reliable in all respects.

“A feast for those traveling for a daughter-in-law” is said loudly. It didn't have a particularly lavish meal. The table was laid rather modestly in order to proclaim 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 were assigned to others traveling for the bride, in order to avoid any possible misunderstandings. To be selected by the fizyshe shu (horsemen who accompany the cart with the bride), men and young people considered it an honor to be trusted. They did a pooling, that is, they collected a little money for the performance of various rites.

The horsemen did not just accompany the wedding procession: they had to overcome various obstacles and trials, show their dexterity and fearlessness. In addition, they must shoot well “at a flying target”, fight both horsemen and footmen, 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 stayed at home, everyone tried to behave appropriately. As has already been said, not everyone was taken to the fyzyshe shu (horsemen). It was both an honor and a responsibility. At the same time, they had to be able to joke and understand a joke, not forgetting their dignity, not dropping it and not succumbing to any difficulties. All this, of course, mobilized and disciplined young people, contributed to the education of brave and dexterous horsemen.

And this is not enough. Those accompanying the wedding procession should be able to sing well, not relying on others, and be prepared for all sorts of surprises. However, not everyone is given the opportunity to dance virtuoso, and masterfully entertain the company, and have a beautiful voice at the same time. All this was also taken into account. And when the games “horse and foot”, “carrying off the hat” and others were arranged, then no one could give himself an indulgence, chicken out, retreat.

Depending on the class origin, wealth and respect enjoyed by the groom's family, the number of riders sometimes reached, according to the old-timers who heard about it from their parents and others, a hundred or more. On the way, they followed the wagon in which they were supposed to bring the bride. They sang, jigged, arranged a fight between horsemen, tossed the cap of a gaping comrade up and fired at it. The wagon was covered with red material in a tent-like fashion. Beneath him sat a sister or relative of the groom and an accordionist. Dzhigits twisted and circled around them, doing all kinds of exercises on horseback.

In those cases when the wedding cortege moved through settlements, the riders were divided into two groups, one of which rode behind the wagon, the other in front. Such precautions were not superfluous at all. The inhabitants of these villages blocked the streets with carts, logs, skating rinks, etc. When the horsemen cleared the road, teenagers and rural youth flew at them, snatching whips from riding, trying to cut girths, stirrup belts, etc. But the most cherished dream of the attackers was to disrupt wagon red blanket. It was a great shame for the attendants if they could not save the canvas. Moreover, then they were forced to return for a new veil, because no one would give their daughter to them in an open wagon.

In addition, the women and girls of the village took out small things (pouches, handkerchiefs), as well as eggs, and laid them out along the route of the cartage. Riders at full gallop had to pick them up or smash them with guns. It was not supposed to leave whole eggs and uncollected things on the road.

The difficulty was the entrance to the yard of the bride's parents. Riders with stakes and clubs were met by local young people and got to everyone except the thamada of 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 met in accordance with all the rules of hospitality.

A knowledgeable khabze thamada made sure that all the 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 senior guests instructed their young people to begin the duties agreed upon before arrival.

Having completed all the formalities, the young people informed their thamada that the bride was ready to go. Then the elder of the guests took the honorary dish “half a head”, broke it according to all the rules of etiquette, distributed to whom it was supposed to, said a toast in honor of this khabze and related ones, wishing everyone happiness and health. By this time they brought hot shurpa. After tasting it, the guests got up to take part in the ceremony of taking the bride out of the parental home.

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

In the wagon, to the incessant chants, they sat down to the left of the bride, the accordion player, and to the right, the girl who came for the newlywed. At that moment, the riders surrounded them tightly so that the local guys would not tear their dresses off.

The side of the bride presented the thamada of the riders with a banner (nyp) of red color without any paraphernalia. It symbolized girlish purity, innocence, good breeding. From now on, her safety and honor are in the hands of the nysashe participants from the side of the groom. The symbol of virginity was also the red material on the wagon in which the newlywed was taken.

Having received the banner, paid off the gate guards, the motorcade was still not allowed out into the street. Local guys tried three times to turn the cart with the bride in the yard against the movement of the sun (counterclockwise), and the riders resisted. There was a wild sign: if the wagon can be turned around, the bride will rule in the new family, and the most ridiculous thing is that she will outlive her husband by a lot.

When the locals lagged behind the cortege and it was no longer possible to be afraid, the riders began to sing. The more nimble ones again tore off the hats already from their comrades, tossed them up, while others, running over, fired at them, breaking them to pieces. The horseman, to whom the thamada handed the banner, tried to ride away from everyone. To the one who caught up with him, he gave way to the banner without any resistance. So they tested the agility of horses. When a rider or footman met on the way, a chase was arranged for him. Sometimes they managed to escape, but more often they quickly made their way to the wagon where the bride was sitting, and introduced themselves: “I am your guest, dear bride.” That was enough to keep them out of the way. The rider could join the cavalcade, no - so he was released in peace.

A newlywed in a "foreign house" (teshe).

The Circassians observed this custom in the past quite strictly. The young woman was never taken directly to the house of the groom's parents. She was identified in a “foreign house”. It usually could be the house of the newlywed's maternal uncle, and later others.

When a young woman was brought to a “foreign house”, she was accompanied by a choir of both the participants of the phyzyshe shu (horsemen) and rural children. The musicians played the national harmonica, the shichepshin, rattles, fired from rifles and pistols, clapped their hands. In Malaya Kabarda, when the woman on the right and the girl on the left led the bride under the arms, young people threw daggers at the ground and began to dance. Here they stopped the bride, the guys danced around her and the daggers until the hostess of the house presented them with a cup of mahsyme. There could be as many dancers as they wanted, but they were given only one bowl. True, young people demanded this two or three times. The bride was led further only when the guys took daggers out of the ground.

The newlywed was in a “foreign house” for two or even more weeks. She was regularly visited by relatives of the newlywed, his friends, comrades. As a rule, they had with them tekhepshchIe (a gift for entering the room where the young woman was). It consisted of small things for the hero of the occasion herself, or the guys gave money for sweets to the girls who were with the newlywed. Such habze exists even now.

In the "foreign house, the young" was not only entertained. Often, she was given a kind of test. By the way, snotty boys with dirty faces, uncombed girls were deliberately launched into the room where the newlywed was. If she washed them, put them in order, weaved ribbons into the girls' pigtails, naturally everyone liked it. By the way, the future mother-in-law also became aware of such caring. 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 arranged.

Entering the young into a big house (uneishe).

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

Firstly, this celebration resembled a joyful event in the life of like-minded people, well-wishers. Secondly, all the numerous relatives, relatives and friends-comrades were invited to the ceremony. And if the guests did not have a reason to be sad, they knew how to have fun, and have fun, and rejoice, and show Adygage to each other.

The uneishe used to be shot from a gun with blank cartridges for the reason: “evil spirits” were afraid of the smell of sulfur. They also shot at the chimneys, so that “evil spirits did not climb in” there.

Under the wedding song and playing the accordion, the young, before being led into the “big house”, was stopped in the yard: dances were organized here for a short time. Then the singing resumed. Before being introduced into the “big house”, the young one was showered with nuts, sweets, coins, which the kids eagerly collected.

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

In the “big house” the newlywed was met by elderly and older women at the table. One of the women lifted the veil of the newlywed, the old women and young women approached her, congratulated, hugged. But the newlywed herself stood motionless, did not hug or shake hands with anyone. About and warned her when, with the design of the nakah, she remained with her parents. If the newlywed at that moment shook hands, then this was perceived as a manifestation of willfulness, caprice, frivolity, as a desire to subjugate everyone, rule the family, etc.

When the greeting ended, the woman who lifted the veil made the newlywed IurtsIel (smeared her lips with a mixture of freshly melted butter and honey). The young must be careful: in no case should she lick her lips. Otherwise, it would mean that the newlywed glutton, overeating.

While all this was happening, the youth arranged dances in the yard. The guys “caught” the married sisters of the groom and forced them to dance, for which they demanded phuzhybzhe from women (phuzh - a married relative, sister, bzhe - a glass).

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

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

Literature

Mafedzev S. Kh. Adygi. Customs, traditions (Adyghe habze) // Elfa, Nalchik, 2000

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

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

Bgazinokov B. Kh. World of Culture // Elbrus, Nalchik, 1990

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Traditions and customs of the Circassians

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I would sit forever and listen to Chaban's flute, which is playing with love now. It's a pity there is no voice, otherwise the Mountains, rivers, valleys of the Caucasus would sing about you. But I'll try to correct my mistake, If there is no voice, then you can sing in your soul And besides, I want to add this - Everyone can have a flute in his heart. And I, listening to the song of the shepherd's flute, I begin to repeat to myself only one thing - I am so happy, MY HOLY KABARDA, That I am yours, and that I am given to live on you! Kabardian, that the heart is dear to the Earth Where my great-grandfather lived, grandfather, where my father lives In my heart the highlander's string is stretched Touch her and she will sing about you.

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Famous Caucasian historian early XIX century P. Butkov wrote the following about the highlanders: "In domestic life, they are meek, respectful to old age, moderate in food, sober, they observe the rules of hospitality even against their enemies."

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Ethics of the Kabardians
The Adyghe cultural ethnos (the sum of ideas about how one should act in certain situations) is completely subordinate to the Adyghe - a system of moral principles, traditions, customs inherent only to the Adygs. Adyg'e translated into Russian means "Adyghe ethics". The word "ethics" means a set of norms and principles according to which people live.

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Adygs built their way of life on the following principles: 1. Personal moral example older generation, storage and transfer of experience. This is evidenced by the folk proverb of the Circassians “Schieblem ebg'el'agur and guegusch” (What example you show to young people, they will be like that). 2. Protecting your gene pool from negative influences. “ShykIyr - mound ukIyzhsch, shykIyr ikIe mekhu” (He who transgresses moral laws will the last man, he kills his happiness). 3. A way of life that does not run counter to religious values. 4. Etiquette, known for orderliness, ceremoniality, politeness, courtesy, hospitality. 5. The study of nature, traditional medicine. 6. Diligence and enterprise. 7. Sanctity of kinship and family ties. 8. Code of honor, principles of mutual assistance, etc.

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Adyghe folk proverbs
“The one who does not value elders will not wait for authority” “They don’t call the elder - they catch up and say in person” “The place of honor is for the elder” “Having honored the elder, you will earn respect” “He who has no cape will not find happiness” “Happiness follows the cape” namys, then you do honor to yourself.

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Requirements of the Adyghe ethics in relation to the elder.
The elders, according to the requirements of the Adyghe ethics, are in a special position, regardless of status, gender. In the presence of the elders, the younger does not sit down. In the presence of a father or older brother, the younger does not enter into a conversation. In the presence of strangers, young people do not speak cheekily, do not laugh. Modesty, laconicism are the property of the Adyghe ethics. The younger ones do not call the elders, but overtake them and treat them with respect. Do not cross the road until the elder has crossed or passed by. Listen to the speech of the elder with respect, without interrupting.

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Kabardian wedding
Here is how Khan Giray describes the wedding: “Young Circassians, having free circulation with girls, have a chance to please each other and make their feelings clear. After such an explanation, the man asks for his wife the chosen girl from her parents through his attorneys. If the parents agree, he gives the girl's father or brother a gift, which corresponds to betrothal or collusion. After this rite, the chosen girl belongs to her fiance (i.e., others should not seek her hand and heart).

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A wedding for the Circassians has always been a joyful event. And not only for the family whose son got married, but for the whole family, clan and even the whole tribe.

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The wedding ceremony is complex but beautiful.

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Joyful events were accompanied by music, songs, poetic wishes, dances.

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Circassians (Circassians / Adygs of Karachay-Cherkessia) are one of the indigenous peoples of the Republic of Karachay-Cherkessia.

The Circassians were united in independent rural communities, which had their own self-government bodies (mainly from wealthy community members). Their members were bound mutual responsibility, enjoyed common land and pastures, the right to vote at public meetings. Patrilineal related groups(whose members sometimes formed special quarters in villages), the customs of blood feud, hospitality, kunachestvo. A large patriarchal family, which included several generations and numbered up to 100 people, prevailed until the 18th century. Family communities partially began to revive in late XIX century. Marriage was strictly exogamous. Marriage prohibitions extended to all relatives along both lines, to the descendants of people who were in a milk relationship. There were levirates and sororates, atalism, fictitious kinship. Marriages were concluded through the payment of bride price.
The emergence of most of the modern auls of Circassia dates back to the 2nd half of the 19th century. In the XIX - early XX centuries. 12 auls were founded, in the 20s of the XX century - 5. The estate was surrounded by a fence. Residential premises were usually built with a facade to the south. The dwelling had wicker walls on a pillar frame, plastered with clay, a two- or four-slope wattle roof covered with straw, and an adobe floor. It consisted of one or more rooms (according to the number of married couples in the family), adjacent to each other in a row, the doors of each room overlooked the courtyard. Kunatskaya served as one of the rooms or a separate building. An open hearth with a wicker smoker was arranged near the wall between the door and the window, inside which a crossbar was installed for hanging the boiler. Outbuildings were also made of wattle, often had a round or oval shape. Modern Circassians build square multi-room houses.

The main occupation is transhumance (sheep, goats, horses, cattle; before the adoption of Islam, pigs were also bred), gardening, viticulture. A special place was occupied by the breeding of horses. Circassian cloth was especially highly valued by neighboring peoples. Wood processing was developed in the south of Circassia. Blacksmithing and gunsmithing were widespread. The Circassians were united in independent rural communities "lepk", which had self-government bodies from people from tribal groups (mainly from wealthy community members). Their members were bound by mutual responsibility, enjoyed common land and pastures, and the right to vote at public meetings.

The traditional men's costume is the "Circassian" (tsei) single-breasted caftan with an open chest, just below the knee length, with wide sleeves. Young men of the age of a warrior wore short-sleeved Circassian coats - so that they would not hamper movements in battle. Gazyrs were sewn on both sides of the chest (Adyghe khazyr - ready) - narrow pockets sewn with braid for special sealed pencil cases, more often bone ones. "Circassian" strictly differed in men according to class affiliation in color - white color among the princes (pshy), red among the nobles (work), gray, brown and black among the peasants (blue, green and other colors were usually not used). Beshmet (kaptlal) in cut resembled a Circassian but had a closed chest and a standing collar, narrow sleeves, its length was just above the knee, it was usually sewn from light and thinner material, often the beshmet was quilted on a wadded or woolen basis. Trousers (guenshedzh, guenchej) narrowed down with a wide step. Papakha (pyla) was sewn from sheepskin, white, black or brown, the height varied. Also among the Circassians (Circassians) felt hats (uplkle pyla) were very common in everyday life. Burka (schlaklue, klaklue) - a long, felt cloak, black, rarely white. Composite belt. Its buckle was used as an armchair for carving fire. Shoes - chuvyaks (wake) were sewn from morocco red light, as a rule, they were used by the upper class, the peasants wore rawhide or felt. Mandatory items of men's costume were a dagger and a saber. Dagger (kame) - the hilt and scabbard were richly decorated with silver, usually blackened - so as not to unmask the owner, like the saber handle (seshhue), but the scabbard of the saber was decorated with galloon and gold embroidery (young girls of the highlanders were engaged in this work) Now only a few have a complete set of national costume and appear in it on holidays.

Women's clothing was very diverse and richly decorated. Like men's clothing it differed in class variations. The woman's costume included a dress, a caftan, a shirt, pants, a variety of hats and shoes. Dress - (bostey, bohtsey, zegal'e, sai) is long, swinging with an open chest, sleeves are narrow or wide to the wrist or short to the elbow. Festive dresses were sewn from expensive, purchased fabrics: silk, velvet, taffeta ... The color scheme of women's clothing was also restrained, they rarely used blue, green and bright colorful tones, preference was for white, red, black, brown shades. The edges of the dress and the seams were closed and sheathed with galloon and braid of gold and silver threads, the edges of the hem, the sleeves were decorated with gold embroidery. Before the birth of their first child, young girls from noble families wore hats (dyshche pyle) on a hard, leather base, decorated with galloons or embroidery with a rounded or cone-shaped top, the center of which was crowned with a silver ball, a crescent or a bird figure. A light silk shawl or braid decoration (schkhats pyshche) was thrown over the top of the cap, which was attached to the top of the cap with a thin cord and went down in the form of two long ribbons, behind each ribbon there were laces under which the braids were pulled, such braids were decorated with gold embroidery and lace products. Shoes - (wake), like men's shoes, were made of leather or made of thin felt. Beads and bracelets were not very popular among the Circassian women. An obligatory element of the clothes of noble (aristocratic) Adyghe men was edged weapons. "Beshmet" was girded with the so-called saber belt, that is, a leather belt decorated with copper and silver plaques, to which a dagger and a saber were attached.

AT summer time during the year, dairy products and vegetable dishes are mainly consumed, in winter and spring, flour and meat dishes predominate. The most popular is puff bread made from unleavened dough, which is consumed with Kalmyk tea (green tea with salt and cream). They also bake yeast bread. Cornmeal and groats are widely used. The National dish, libzha - chicken or turkey with a sauce seasoned with crushed garlic and red pepper. The meat of waterfowl is consumed only fried. Lamb and beef are served boiled, usually with seasoning of sour milk with crushed garlic and salt (bzhynyhu shchyps). After boiled meat be sure to serve the broth, after the fried - sour milk. From millet and corn flour with honey for a wedding and on major holidays, they prepare makhsym (a national low-alcohol drink). On holidays, they make halva (from fried millet or wheat flour in syrup), bake pies and pies (lekume, delen, khalive).

According to the French agent of the Swedish king Charles XII (King of Sweden) Abri de la Motre, long before 1711 in Circassia they had the skills of mass smallpox vaccination. Abri de la Motre left a detailed description of the procedure for vaccinating the Circassians in the village of Degliad: “... they vaccinated a little girl of four or five years old ... The girl was taken to little boy three years old, who was ill with this disease and whose pockmarks and pimples began to fester, ”etc. Let us recall that only on May 14, 1796, the English pharmacist and surgeon Jenner inoculated cowpox to 8-year-old James Phips.

At present, the main religion of the Circassians is Sunni Islam, the Hanafi madhhab.

Customs and folklore

The legal, ritual establishments of the Muslim religion were reflected in the culture of the Circassians, in his songs and folklore. Islamic ethics has become a component of the self-consciousness of the Circassian people, their religious self-identification.

AT ancient culture Circassians, the central place is occupied by the moral, ethical and philosophical code "Adyghe Khabze", formed under the influence of the ancient value system of the Circassians and brought to perfection by the centuries-old history of the people. Following Adyghe Khabze is one of the tools of self-identification of the Circassians: the concept of "Adyghe", literally translated into Russian as or "Circassian", is the main evaluative criterion for the behavior of an individual in Circassian society. "Adygage" means the conformity of human behavior to the criteria of Adyghe Khabze. "Ar adygaghek1e mepseu" ("He acts in accordance with adygaghe") is one of the highest praises for a Circassian.

According to the Circassian custom, each visitor could call in any courtyard, dismount at the hitching post, enter the kunatskaya and spend as many days there as he considered necessary. The guest could be a man of any age, familiar and unfamiliar, even a blood enemy. The owner had no right to be interested in his name, or his title, or the purpose of the visit. Refusal of hospitality was unthinkable, and even insufficient care on the part of the hosts who received the guest was considered a shame: in the old days such a person was tried and punished. The guest occupied the most honorable place at the table. His treat was a whole ritual. Tables with food passed from more revered persons to less honored ones and, finally, they were taken out of the kunatska, where they were placed at the disposal of women and children. If a whole ram was served, then the meat was distributed according to the position of those participating in the feast. The head and shoulder blade, as the best parts, were offered to the guest. The owner was obliged not only to feed the guest during his entire stay in the house, but also to provide everything necessary for the journey. Kunak was usually received not in the living room, but in the house of the owner of the family. Unwritten etiquette required that each family had a kunak of a different nationality, who was considered a friend of the family and who was subject to marriage prohibitions. Kunatskaya served as the residence of the entire male part of the family. Unmarried male youth spent the night in the kunatskaya if there were no guests there. Circassians in the house usually revered the threshold and hearth.

The duties of the kunak were much broader than just the owner, since the kunakship required the establishment of special relations such as twinning. This union was sealed by joint drinking from a bowl into which silver coins were thrown or silver shavings were cut from the handle of a dagger. This was often followed by an exchange of arms. Such an alliance was for life.

Adoption was considered acceptance into the clan with the assignment to the adopted of all duties and rights both in relation to the clan as a whole and to the family that adopted it. The rite of adoption consisted in the fact that the adoptee had to publicly touch the naked breast of his named mother three times with his lips. Touching a woman's breasts with her lips served as a sufficient basis for adoption in other cases. Bloodlines often resorted to this. If the killer in any way - by force or cunning - touched the chest of the mother of the murdered, then he became her son, a member of the genus of the murdered and was not subject to blood feud.

Although formally the right of revenge extended to the whole family, it was carried out by the closest relatives of the murdered. In most cases, it was replaced by payment in livestock, weapons. The amount of the payment was determined by the estate of the murdered. Reconciliation could also be achieved by the upbringing by the murderer of a child from the family of the murdered.

The Circassian wedding ceremony was very peculiar, which consisted of a number of customs that lasted more than one year in the past. There was a custom of bride kidnapping. Even if it was done with her consent - out of a desire to reduce the amount of the kalym (bride price), to avoid the cost of a wedding, or because of the disagreement of the parents - even then it inevitably caused quarrels, fights between the girl’s relatives and the kidnappers and often led to injuries and murders. Once the young man made his choice, he negotiated the price for the girl with her father. The ransom most often consisted of chain mail, sabers, guns, horses and several bulls. After the conclusion of the agreement, the groom, together with his friend, took the girl to the home of one of her friends or relatives, where she was settled in a room intended for the spouses. Here she was while the groom's relatives finished preparing for the wedding. This is where the marriage took place. From the day the bride was brought, the groom went to the house of his other friend and visited the bride only in the evenings.

The next day after the bride was taken away, her parents went to the groom's parents and, pretending to be angry, demanded to know the reason for the secret abduction. The custom required not to show that an agreement on the wedding had been reached earlier. The next day, the wedding began, at which all relatives and friends gathered. Some accompanied the groom to kidnap the bride again, while others prevented them from doing so. All participants in the wedding procession depicted a battle, during which the bride appeared at the door of the house, supported by two friends. The groom rushed forward and carried her away in his arms. Young girls started a victorious song, and all the “fighters” united and accompanied the bride and groom. The wedding lasted five or six days, but the groom was not present at it.

The transfer of the bride to the groom's house was accompanied by various rituals, horse riding and horse racing. For the bride, men and girls selected from among the villagers and relatives of the groom went. The girls stayed with the bride and looked after her until the end of the wedding. The bride was usually brought in on a wedding cart. The bride was taken into a special room, where she was placed on an ottoman, and a girl was chosen to remove the scarf from her head. On the day of the transfer of the bride, a treat was arranged for all those present at the wedding. At the same time, the older men were in one room, and the younger ones in another.

The groom stayed with his friend until the end of the wedding, and only after it was completed did they arrange a ceremony for the young husband to return to his house. When returning, the newlywed had to perform the rite of "reconciliation" with his relatives: at night he appeared in his native house and received treats from his father and older men of the village. After two or three days, a dinner was arranged for him, at which his mother and other women were present.

The room for the newlyweds was a sacred part of the housing for the Circassians. It was not allowed to talk loudly and do chores around her. A week after the young wife's stay in this room, the rite of introducing her into the big house was performed. The newlywed, covered with a veil, was given a mixture of butter and honey and showered with nuts and sweets. After the wedding, she went to her parents. After some time (sometimes only after the birth of a child), the wife returned to her husband's house and began to take part in all the household chores of the new family. During their married life, the husband visited his wife in their common room only at night. During the day, he was in the men's half or in the kunat.

In turn, the wife was the sovereign mistress of the female half of the house. The husband did not interfere in the household at all.

The maternity rite of the Circassians included a number of measures aimed at protecting the pregnant woman from evil spirits. The expectant mother had to comply with numerous prohibitions, including not fanning the fire and not going to the cemetery. When a man was informed that he would be a father, he left the house and appeared there for several days only at night. Two weeks after the birth, the ceremony of laying the child in the cradle was performed, to which the naming of the newborn was usually timed.

Obvious echoes of traditional ancient beliefs were the images on the grave monuments of objects that the deceased may need in the other world. A person killed by lightning was considered the chosen one of God and was buried in a special way. Honorary funerals awaited even animals killed by lightning. These funerals were accompanied by dancing and singing, and chips from a tree struck by lightning were considered healing.

Many religious practices were closely associated with agriculture. These included, first of all, the rites of calling rain during a drought. Sacrifices marked the beginning and end of agricultural work.

The Circassian community very solemnly, with the participation of the entire population of the village and with the invitation of respected people from other villages, celebrated the completion of plowing and sowing. Women prepared festive meat dishes, sweets and intoxicating drinks. All this was brought to the field on the day of the holiday.

In folklore, the central place is occupied by legends on general Adyghe plots, the Nart epic. The art of storytellers and song performers (dzheguaklue) has been developed. Crying songs, labor and comic songs are widespread. Traditional musical instruments are shiklepshchyne (violin), bzhemi (pipe), pkhetslych (ratchet), various tambourines, which were played with hands and sticks. AT late XVIII century, the harmonica became widespread.

The art of storytellers and song performers (dzheguaklue) has been developed. Crying songs (gybze), labor and comic songs are widespread. Traditional musical instruments are shiklepshchyne (violin), bzhemi (pipe), pkhetslych (ratchet), various tambourines, which were played with hands and sticks. At the end of the 18th century, the harmonica became widespread.

Circassian sayings: “Shapsug does not like to burn gunpowder”, “the death of a rider in battle is crying in his house, and the loss of weapons is crying in the whole people”, “a real educated horseman should leave the feast so that he could immediately be present again for the same meal."

Circassians in the past did not have professional musicians. Songs were passed from mouth to mouth. The singers performed before the audience not only as vocalists, but also as storytellers and musicians, for which they were highly respected. Circassians compose their songs and perform them with great skill during family and religious holidays. There are heroic, labor, domestic and historical versions of songs. Short ditties, often of a satirical content, are usually sung at parties in the winter.

The most common among the Circassians are paired dances to the harmonica and rattle or clapping, as well as a dance like lezginka - islamei, which is practiced from an early age. For a girl (married women do not dance), dancing is a review of her beauty, grace, and attire. The first exit to the dance is, as it were, a recognition of the girl's coming of age. Dances are arranged on the occasion of a wedding, during parties and at common holidays. Dance melodies are numerous and varied. Folk musical instruments: violin, various tambourines, which are played with hands and sticks, as well as harmonica. It is played mainly by Circassians, while all other national instruments are played only by men.

Sayings about Circassians

... Circassian is agile
Wide steppe, mountains,
In a shaggy hat, in a black cloak,
Leaning towards the bow, on the stirrups
Leaning with a slender leg,
I flew at the will of the horse,
Getting used to the war in advance.
He admired the beauty
Clothes of swearing and simple:
The Circassian is clad in weapons,
He is proud of him, comforted by him:
On it is armor, a squeaker, a quiver,
Kuban bow, dagger, lasso
And checker, eternal friend
His labors, his leisure.
Nothing bothers him
Nothing will blur; foot, equestrian
He's still the same; all the same look
Invincible, relentless...

A. S. Pushkin "Prisoner of the Caucasus"

He raised his fair head,
I watched and felt proud!
That he is a CHERKESS, that he was born here!
Between the unshakable rocks alone,
He forgot the transience of life,
He, in the thoughts of the world, is the ruler,
I would like to appropriate them for eternity.

M. Yu. Lermontov. Historical sketch of Ishmael
Atazhukine, poem "Izmail - Bey". 1832.

She is sweet - I will say between us -
Storm of the court knights,
And it is possible with southern stars
Compare, especially in verse,
Her Circassian eyes...

There are three qualities that in these parts give a person the right to fame - courage, eloquence and hospitality; or. sharp sword, sweet tongue and forty tables.

One of the unresolved problems of modern civilization is the preservation of the purity of the surrounding world. Short-lived low-quality goods, products of dubious quality, waste thrown out in huge quantities over the past two or three decades have flooded the entire planet. Wherever you meet garbage from modern materials…

Cleanliness must be observed not in any particular place, but everywhere. Environmental protection is not the responsibility of individuals, but of the whole society. This needs to be taught to children from an early age, to instill a love for neatness and hygiene rules. We must assure them that they are not the last on this planet, that generations will still live after them. They, like, in fact, all of us, need a planet that is not poisoned, but with a clean environment.

From the experience of the ethnos

Adygs - indigenous people Western Caucasus - since ancient times they have developed a way of life in accordance with the surrounding nature. They lived without harming her. How could one harm a fertile corner of the Earth with a magnificent climate and fertile soils?

Since ancient times, according to the Circassians, everything in nature is animated, so they tried to protect each object as a living entity. Unlike today, in former times, not only adults, but also children not only protected nature, they knew most of the birds and animals, herbs and trees. And how many of our contemporaries know about the features of the surrounding world? Yes, now everyone cellular telephone, computer - with their help on the Internet you can find information about any outlandish object, but, sorry, this is not knowledge.

Smart lifestyle

Since the Early Bronze Age, the climate has been mild, fertile lands determined the choice of the ancestors of the Circassians. Agriculture and cattle breeding became the main economic activities of the people for millennia.

Crafts were developed, but there was no commodity production for sale, so all the things necessary in everyday life and in life were made by ourselves. They knew how to use natural materials of animal and vegetable origin. They always took from the environment as much as was necessary, and not thoughtlessly and predatory, like modern people.

Previously, the Adygs did not need to cut down a tree without the need, they didn’t even break a twig, they didn’t pluck a leaf from a tree, but, on the contrary, they planted it in in large numbers fruit trees. In early spring, a man walking into the forest cut a branch from a fruit tree and grafted it onto another tree in the forest. In childhood, when we tore the grass, our grandmother shamed us: “Do not pull out the beards of grandfathers!”, And since the attitude towards the elders was reverent, no additional explanations were required why one should not pick a blade of grass.

The first deity of the Circassians was the Sun, the second - the tree. He was called "Tree-princess" (Chyg-guashche). The tree is the world: the roots know the underground space, the trunk - White light, and the crown is heaven. Leaf in Adyghe "tkhape" (tkhe - god, pe - beginning). Who dares to tear even a small particle from the deity?

Villages and construction

Looking after the place of settlement, they necessarily took into account the proximity of the forest for construction, the presence of a field for growing crops, meadows for grazing. main feature are convenient river banks. It was necessary to settle in such a place that all year round it would be possible to drive animals to a watering place. Practical Circassians preferred to settle on the right banks of the rivers, higher than the left. Nothing flooded, neither spring floods nor heavy downpours bothered them. It would be nice to take this experience into account for contemporaries.

In the courtyard at the site of the planned construction, they buried fresh egg and kept for 10 days. Dug out, checked. If it is not dry and rotten, the place is habitable.

As soon as the place of the house was determined, the first two toilets were built in the courtyard. Currently, they are in apartments, but the public one is difficult to find in any locality. Their presence is also an indicator of the culture of the country and society.

Now tourism is developing in Adygea, but the infrastructure leaves much to be desired. I often have to conduct excursions around the city and the republic - it happens that guests spend more time looking for where to dine for a moderate fee and where to find a toilet.

Wicker walls were the basis of the Adyghe buildings. The floors in all the buildings were clay, so before the walls were plastered, soil was poured inside, leveled and rammed. The roofs were covered with reeds or thatch and fixed with poles so that the wind would not rip them off.

Such turluch structures could stand for about as long as a person lives. Over time, the dilapidated house fell apart and "dissolved" into the ground. Clearly - no harm to nature.

The problem of demography

In our time, when a demographic hole has formed in the country, the thought involuntarily comes to mind: if there is no one to leave the land, then why try to equip it? ..

It is no secret that at present the Circassians, Russians and many peoples of Russia do not have an increase, moreover, there is a decrease every year. If this continues, then there will be no one to pass on the centuries-old experience of the indigenous peoples of Russia. But, as they say, a holy place is never empty. The demographic niche is now being actively filled by alien peoples. They were not born here, this is not their homeland. They are simply looking for profit, and tomorrow they can leave without looking back to their place or to another place. The foreigner is not up to patriotism and careful attitude to nature, he is only interested in momentary profit and profit.

In the old days, the Circassians, Russians, and other peoples did not worry about the decrease in population, there was a constant increase. Families, regardless of wealth, were large. The Circassians never considered children a burden, on the contrary, they strove to have more of them. Children were provided by parents, and basic education was the business of the whole society. From an early age, they were taught to work, respectful attitude towards elders, careful, reasonable use of everything that nature gives, and observance of the rules of Adyghe Khabze etiquette.

Circassian food

One of the main differences between antiquity and our time is the use of environmentally friendly products by our ancestors.

Adyghe cuisine has more than 700 dishes. Some of them are sweet. Sugar appeared recently, so our ancestors, like many Russian peoples used honey. Each family had an apiary, besides, beekeeping was developed.

Adygs of any age during the year were obliged to taste at least once a dish called "kIade dashe" - hazelnuts mixed with May honey. The ancestors were sure that it would give health and longevity. Still - so many vitamins and minerals!

In the old days, the Circassians grew about sixty varieties of millet. Every day they ate millet porridge - a product that counteracts the formation of cholesterol. Why not healthy food? Bread and flour products were baked on holidays and solemn occasions. Meat and dairy products were constantly in the diet. Moreover, three types of “gomyle” were prepared from them - very high-calorie travel food for long storage. Such food was intended for travelers, warriors, hunters and all those who left or went somewhere for a while.

They also ate fresh vegetables and fruits. Gardening was the oldest occupation of the Circassians. The birthplace of pears and apple trees is the Western Caucasus. In 2014, during excavations of a cave near Kamennomostsky, dried pears were found in a pit. The analysis showed that their age is about 5 thousand years.

To drink or not?

In our time, every year it becomes more and more difficult to provide the population of the Earth with clean water. I remember that 50 years ago, when we were boys, our grandmother went down to the Marta River, brought a bucket of water. At any time of the year, everyone drank it - both children and adults, no one had a shadow of a doubt whether it was possible to drink this water. And now? There were wells in the villages, springs with the purest water in the riverbeds, and springs in huge numbers in the floodplains.

Circassians have always taken water from small and large rivers for drinking and cooking. Her relationship has always been special. The water was not polluted. They were very afraid and revered Psykhoguashche - the deity of the river. In our republic and not only we have big problems with treatment facilities, garbage dumps. In cities and villages, farms and auls, a garbage collection service has now been established, but so far there are no enterprises for its processing.

In the mountains, in connection with the development of tourism, buildings are being erected, but, unfortunately, some of them are without treatment facilities. In summer, unsanitary conditions, stench and dirt are especially noticeable.

Testaments of the ancestors

In our time, when globalization has touched everyone and everything, when large enterprises and powerful production sites, millions of pieces of equipment cause great harm to the world around us, everyone must realize that it is time to stop being an outside observer and join the struggle for the purity of the world around.

The older generations understood that life does not stop with their death, so they tried to preserve and improve the state of the world in which their descendants would live.

It seems that the time has come to adopt the experience of our ancestors and live according to their precepts, so as not to completely destroy the nature of our beautiful, cozy, fragile planet Earth. This does not mean that you need to return to the primitive communal system. You need to live as the Little Prince said: “I got up in the morning, washed myself, put myself in order - and immediately put your planet in order.”

Aslan Tov, member of the Union of Journalists of Russia, Honored Worker of Culture of the RA.

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