Who are the Circassians and where do they live? History of the Circassians, Circassians and their surnames

They lived in the Caucasus in almost the same places since ancient times: the first historical information about them dates back to the beginning of the 6th century BC.

The name “Circassians” was given to them by the peoples around them, but they always called themselves “Adige”. Klaproth derives the name “Circassians” from the Turkic words: “cher” (road) and “kesmek” (cut off), so “Circassians” is a synonym for a robber. But this name is apparently older than the appearance of the Turkic tribes in Central Asia. Already among Greek historians the name “kerket” is found, which is attributed specifically to the Circassians. The Greeks also called them “zyucha” (in Appiana).

In ancient times, the territory of the Circassians, in addition to the western Caucasus, extended to. Back in 1502, they occupied the entire eastern shore up to the Cimmerian Bosphorus, from where they were driven out by the Russians and Tatars. Very little data has been preserved about the ancient history of the Circassians. What is certain is that they gradually survived a whole series of cultural influences, starting with the Greeks, Persians, Byzantines, Turks and ending with the Ottomans and Russians.

According to ancient descriptions dating back to the 10th century, they dressed in Greek silk fabrics and adhered to the religion of magic. Byzantium gave them Christianity, and the general conditions of the historical life of the Caucasus, this open road peoples, created that social system of militant feudalism, which remained intact until the era of the struggle with Russia.

From the 16th century, the first detailed description of the life of the Circassians came to us, made by the Genoese Interiano. He depicts a conglomerate of independent tribes organized on feudal principles, societies consisting of nobles, vassals, serfs and slaves. The latter served as an item of trade even with. The free knew only hunting and war, undertook long-distance campaigns, even on , constantly fought with neighboring Turkic tribes, and in between they slaughtered each other or raided peasants who were hiding from them in the mountains and formed alliances for protection. Their bravery, dashing horsemanship, chivalry, generosity, hospitality were as famous as the beauty and grace of their men and women.

The life of the Circassians was full of rudeness and cruelty. They were considered Christians, but made sacrifices pagan gods. Their funeral rites were often pagan. The Circassians adhered to polygamy, their life was so full of bloodshed that until the age of 60 the nobles did not dare to enter the church.

The Circassians did not know writing. Their only coin was pieces of matter, although precious metals They valued it by using huge bowls of gold and silver during feasts. Their lifestyle (housing, food) was simple. Luxury manifested itself only in weapons and partly in Rodezhda.

In the 17th century, another traveler, Jean de Luca, finds in them a huge change that has occurred in less than one century. Half of the Circassians already profess Mohammedanism. Not only religion, but also the language and culture of the Turks deeply penetrated the life of the Circassians, who gradually fell and political influence Turk.

At the conclusion of the Peace of Adrianople in 1829, when all Turkish possessions in the Caucasus passed to Russia, the Circassians (whose territory bordered on the Kuban River), who had previously been dependent on Turkey, were to become Russian subjects. Refusal to submit caused a long war, which ended with the emigration of the majority of Circassians to and the forced eviction of those remaining from the mountains to the plain.

In 1858, there were up to 350 thousand Circassians on the right slope, of which 100 thousand were noble. At the end of the war, up to 400 thousand people moved to Turkey. By the end of the 1880s, there were 130 thousand of all Circassians, of whom the majority (84 thousand) were. Of the actual Circassians (Adiges) in the 80s, there were about 16 thousand Abadzekhs, 12 thousand Bzhedukhs, 6 thousand Beslenevites, 2.5 thousand - all in the Kuban region, and even in the Black Sea province up to 1,200 people.

Budaev N.M. "Essays political history peoples of the North Caucasus in the 16th – 20th centuries." (Origin of the ethnonym Circassian) 06/25/2008 15:50 VIII Origin of the ethnonym Circassian. M.G. Volkova writes: “The emergence of the term “Circassian”, the ethnic nature of which is indicated with the Turkic environment, was associated with certain political events of the 13th century.

In the Mongolian chronicle “The Secret Legend” it is recorded in the form - SARKAS (UT), SERKES (UT).
(NOTE: F. Jamalov / SAR - ancient Iranian, Aryan: king, ruler, head, chief. KAS - ancient Iranian, Aryan: man. SARKAS (Circassian) royal man, king's man, warrior, warrior.
Similarly: CAUCASUS (KAF-KAS) - ancient Iranian, Aryan: KAF - the world mountain in the mythology of the Aryan peoples; KAS - Old Iranian, Aryan: person)

Subsequently, the name Circassian appears in all historical sources: in mid-XIII V. - in Arabic, Persian and Western European works - from the end of the 13th century. in Russian chronicles, “History of Armenia” already in the 13th century, the name Circassians is recorded in the list of Caucasian peoples” (M.G. Volkova “Ethnonyms and tribal names of the North Caucasus”, M., 1974, pp. 21, 23)

In Russian chronicles, the ethnonym Cherkasy is associated only with Turkic tribes who served in appanage principalities. They are better known under the name: “black hoods”, “berendeys”, “kovui”. Later, the term “Cherkasy” became established as one of the ethnonyms of the Zaporozhye Cossacks. It should be noted that the primary core of this people was the chronicle “black hoods”. According to N.M. Karamzina, N.I. Berezina, P.P. Ivanova, I.A. The male "black cowls" are called "Circassians". Consequently, this ethnonym was used as a general name for the medieval Pecheneg-Oguz tribes: Torks, Uzes, Pechenegs, Black Klobuks, Berendeys, Kovuys and Polovtsians.

Prof. N.A. Aristov wrote: “One may suspect that the ethnonym “Circassian” itself was brought to the foothills of the Caucasus by an alliance of Turkic clans.” In our opinion, the ethnonym “Circassian” is of quite ancient origin, its distribution area is quite wide from Altai to the Danube, where Adyghe peoples did not live at all. The antiquity and deep connection of the ethnonym “Circassian” with the Turkic peoples are confirmed by excerpts from the works of famous scientists K.Ya.Grot and D.Ilovaisky.K.Ya. Grot believed that “... the Khazars and Avars belonged to the same Circassian tribe, and that this tribe, in conjunction with the Ugrians, acted in southern Russia and on the Danube..” D. Ilovaisky also notes that “... according to various characteristics, the “Katsirs” or “Kazirs” (Kozars - N.B.) were one of the Circassian tribes, or the Circassian people of the Khazars.”

As for the appearance of the ethnonym “Circassian”, “Jarkas”, “Sherkes” in Persian and Arabic sources it is associated with the Mamluks. New research has shown that the Adyghe peoples are not related to the Mamluks of Egypt and Syria. During their four-hundred-year reign, the Mamluks left many written documents. These are primarily Arabic-Mamluk dictionaries, which were published in the 12th, 13th, 14th, 15th and 16th centuries; in addition, a treatise on the art of war and many poetic works were published. The Mamluks established close diplomatic relations with the khans of the Golden Horde, exchanged embassies, etc. It is especially worth noting that by order of the last Mamluk Sultan of Kansukhguri, “Shah Name” was translated into Turkic language Mamluks. The language in which these works are written is closest to the language of the Karachay-Balkars, Kumyks and Nogais. Moreover everything famous names Mamluks are mostly Turkic or Arab, and the medieval Arabs themselves considered them Turks. I.F. Blumberg wrote back in 1834: “Circassians..., whom Europeans call incorrectly, call themselves Adyga, or Adykhe.” Ethnographer L.Ya . Lhuillier once noted: “I don’t know why, but we are accustomed to calling all the tribes inhabiting the northern slope of the Caucasus Mountains Circassians.” This was also noted by G.Yu. Klarpot: “Circassian is of Tatar origin and is made up of the words “cher” - road and “kesmek” - cut off.” Summarizing these facts, it is quite obvious that the Turkic tribe of Circassians (Western Kazakhs) took part in the ethnogenesis of the Kabardians, who later became the feudal lords of the Kabardians. T. Lapinsky wrote about this: “In this brief overview of the history of the Circassians I want to refute a misconception that is current throughout Europe. It is completely wrong when the peoples of the Caucasus, the Abaza (Adyghe), as well as the Dagestan tribes, are designated by the name of the Circassians.

Dagestan tribes are also designated by the name Circassians. The Circassian people no longer exist; their remnants in the Caucasus no longer call themselves that and are disappearing more and more day by day. With much greater right, one can call all the Cossacks of Russia, with the exception of the Cossacks of the Kuban, Circassians, since they are the descendants of these old robbers and the Circassian spirit has been preserved among them." "These Circassians still form a special tribe of Ezden-Tlako and marry only among themselves - therefore the Tatar the race remained almost pure among them" (p. 101). This is how Lapinsky describes the appearance of the Circassian prince and his son, with whom he was personally acquainted: "Poorly with a silver beard, he was one of the most beautiful old men I had ever seen - or. His facial features had a clear imprint of a sedate Tatar, and among 1000 Abaz (Adygs) he could be instantly recognized as a foreigner, as well as his son Karabatir Ibrahim, who appearance was a copy of his father... The retinue also consisted almost exclusively of Turks, Tatars and several Circassian workers" (p. 289). Lapinsky does not observe any special sympathy for the Tatars and Circassians, for example: "Sefer Pasha and the entire Tatar-Circassian the rabble, which, unfortunately for the country, committed outrages and intrigued on behalf of the Porte, should be sent to Turkey" (p. 251). T. Lapinsky considered the Circassians to be an unconditionally Turkic tribe, dissolved in the Adyghe environment and having a bad influence on it. "I always distinguish the Circassians, who in Abkhazia (Adygea) are looked upon as uninvited guests, and the Abazs and Circassians, who are the owners of the country and form the bulk of the population” (p. 163). Teofil Lapinsky for a long time lived among the Circassians, but considered the Circassians to be a Turkic foreign tribe, dissolved in the Circassian environment: “I always distinguish between the Circassians, who in Abkhazia (Adygea) are looked upon as uninvited guests, and the Circassians, who are the owners of the country and form the bulk of the population.” (Uk. R. p. 163, 100, 205.) It is important to note one detail - in a certain period, quite early, on the map of Constantine Porphyrogenitus in the 10th century. coast of the Black and Azov Seas is designated as “Kasakhia”. The Pechenegs and Cumans lived there at that time, and on the maps of the 15th century. Circassia was located between the Don and Astrakhan. There is a connection between the etonyms Cossack-Cherkass, Kazakh-Sherkes. Facts confirming our assumption are found in Kazakhstan, where part of the Kazakhs of the Younger Zhuz and Alabuga Tatars still call themselves Circassians. We found convincing confirmation of this in the “Genealogy of the Turks, Kyrgyz, Kazakhs and Khan dynasties” by Shakarim Kudaiberdi-ulu. He writes: “Sherkes are included in the Junior Zhuz of the Kazakh people.” (Ukrainian work. p. 68). We found more accurate information in the work of the famous historian Academician. V.V. Radlova: “Sherkes is a division of the Cossack-Kirghiz of the Small Horde, the Alachin tribe.” (Ukrainian rab. art. 75, 113, 287). This fact was also noted by T. Lapinsky in the 18th century, the genetic connection of the Circassians with the Kazakh people: “Circassians are a tribe in the middle horde of the Kyrgyz, which during their nomadic winters are usually located on the eastern shore of the Caspian Sea” (uk.r. p. 72 ). In the 18th century, Kazakhs were often called Kirghiz. To what has been said, we should add a quote from A. M. Bayramkulov: “The ancient Circassians were one of the largest Turkic-Alan tribes. The truth of what has been said is confirmed a large number new materials. This is the ethnonym Cherkesli in Turkmenistan, the ancient Kyrgyz tribe Cherkas, the Crimean Tatar proper name Cherkas, the Nogai Taucherkes.” In the Altai heroic epic the name “Altyn-Charkas” appears. In the history of the Golden Horde, there is a known case when one of the contenders for the Khan’s throne was the prince, Genghisid Hadji-Cherkess. As you know, only the Chingizids could claim the throne. (V.V. Pokhlebkin “Tatars and Rus'”, M., p. 22, 2001) U. Bayramukov: “In our opinion, there never was an Adyghe-speaking Circassian ethnic group, and there is none now. If we mean the population living in the Karachay-Cherkess Republic and now spelled “Circassians,” then historical documentary sources claim

U. Bayramukov: “In our opinion, there never was an Adyghe-speaking Circassian ethnic group, and there is none now. If we mean the population living in the Karachay-Cherkess Republic and now called “Circassians,” then historical documentary sources claim that the fugitive Kabardians, part of the Beleneevs and Abazins who found shelter in the Kuban, were called by this ethnic term after the establishment of Soviet power in the 20-30s. Prof. writes about this. V.B. Vinogradov “Some 150-200 years ago, in the words of a historian of the 19th century: “Under the name “Circassians” are hidden many tribes that bear a variety of names, most of them moved to Turkey after the conquest of the Caucasus,” further : “... during the All-Union Census of 1926 and in the next few years, a people under the name “Circassian” was not recorded, although there were “Adyghe” and “Circassian” autonomous regions. And only in the early 1930s. some representatives of the Adyghe intelligentsia began to define their nationality with the historical term “Circassian”, and some 10 years later, on the eve of the Second World War, 80% of the Adyghe inhabitants of the Chukotka Autonomous Okrug within the Stavropol Territory called themselves Circassians” (V.B. Vinogradov “Middle Kuban: Countrymen and neighbors" Armavir, 1995, p. 118). G.D. Chesnokova: “At the beginning of the 20th century, the entire Adyghe population began to be called “Circassians” ... from the fugitive Kabardians who moved beyond the Kuban to the Karachay territory in the 1820-1840s "(G.D. Chesnokova "Regional Caucasian studies and Turkology: tradition and modernity, Karachaevsk, 1998, p. 173) I.Kh. Kalmykov: "During the years of Soviet power, various Adyghe ethnic groups in Karachay-Cherkessia formed into an independent “Circassian” nation with its own language... The modern “Circassian” nation was formed in the 20th century” (I.Kh. Kalmykov “Circassians”, Cherkessk, 1974, pp. 27-31).

Continued: http://tourism-x.com/book24/page1.html

Adygs are one of the ancient peoples North Caucasus. The closest peoples related to them are the Abkhazians, Abazins and Ubykhs. The Adygs, Abkhazians, Abazas, and Ubykhs in ancient times constituted a single group of tribes, and their ancient ancestors were the Hutts, Kaskas, and Sindo-Meotian tribes. About 6 thousand years ago, the ancient ancestors of the Circassians and Abkhazians occupied a vast territory from Asia Minor to the modern border of Kabarda with Chechnya and Ingushetia. In that distant era, this vast space was inhabited by related tribes who were at different levels of development.

Adygs(Adyghe) - the self-name of modern Kabardians (currently numbering more than 500 thousand people), Circassians (about 53 thousand people), Adyghe people, i.e. Shapsugs, Abadzekhs, Bzhedugs, Temirgoyevites, Zhaneevites and others (more than 125 thousand people). Adygs in our country live mainly in three republics: the Kabardino-Balkarian Republic, the Karachay-Cherkess Republic and the Republic of Adygea. In addition, a certain part of the Circassians live in the Krasnodar and Stavropol territories. In total, more than 600 thousand Circassians live in the Russian Federation.

In addition, more than 3 million Circassians live in Turkey. Many Circassians live in Jordan, Syria, the USA, Germany, Israel and other countries. There are now more than 100 thousand Abkhazians, about 35 thousand Abazins, and the Ubykh language, unfortunately, has already disappeared, because there are no more Ubykhs.

The Hutts and Kaskis are, according to many authoritative scientists (both domestic and foreign), one of the ancestors of the Abkhaz-Adygs, as evidenced by numerous monuments of material culture, linguistic similarities, way of life, traditions and customs, religious beliefs, toponymy and much more. etc.

In turn, the Hutts had close contacts with Mesopotamia, Syria, Greece, and Rome. Thus, the culture of Hatti has preserved a rich heritage drawn from the traditions of ancient ethnic groups.

About the direct relationship of the Abkhaz-Adygs with the civilization of Asia Minor, i.e. Hattami, as evidenced by the world-famous archaeological Maykop culture, dating back to the 3rd millennium BC, which developed in the North Caucasus, precisely in the habitat of the Circassians, thanks to active connections with their kindred tribes in Asia Minor. That is why we find amazing coincidences in the burial rites of the powerful leader in the Maikop mound and the kings in Aladzha-Hyuk of Asia Minor.

The next evidence of the connection of the Abkhaz-Adygs with ancient Eastern civilizations is the monumental stone dolmen tombs. Numerous studies by scientists indicate that the carriers of the Maykop and Dolmen cultures were the ancestors of the Abkhaz-Adygs. It is no coincidence that the Adyghe-Shapsugs called the dolmens “ispun” (spyuen) (houses of the isps), the second part of the word is formed from the Adyghe word “une” - “house”, the Abkhaz word “adamra” - “ancient grave houses”. Although Dolmen culture associated with the ancient Abkhaz-Adyghe ethnic group, it is believed that the very tradition of building dolmens was brought to the Caucasus from the outside. For example, in the territories of modern Portugal and Spain, dolmens were built back in the 4th millennium BC. distant ancestors of modern Basques, whose language and culture are quite close to the Abkhaz-Adyghe (we talked about dolmens above).

The next proof that the Hutts are one of the ancestors of the Abkhaz-Adygs is the linguistic similarity of these peoples. As a result of a long and painstaking study of Hutt texts by such prominent specialists as I.M. Dunaevsky, I.M. Dyakonov, A.V. Ivanov, V.G. Ardzinba, E. Forrer and others established the meaning of many words, and identified some features of the grammatical structure of the Hutt language. All this made it possible to establish the relationship between the Hutt and Abkhaz-Adyghe languages.

Texts in the Hattic language, written in cuneiform on clay tablets, were discovered during archaeological excavations in the capital of the ancient Hatti Empire (the city of Hattusa), which was located near present-day Ankara; scientists believe that all modern North Caucasian languages ​​of autochthonous peoples, as well as related Hattic and Hurrito-Urartian languages, descend from a single proto-language. This language existed 7 thousand years ago. First of all, the Abkhaz-Adyghe and Nakh-Dagestan branches belong to the Caucasian languages. As for the Kasks, or Kashki, in ancient Assyrian written sources the Kashki (Adygs) and Abshelos (Abkhazians) are mentioned as two different branches of the same tribe. However, this fact may also indicate that the Kashki and Abshelo at that distant time were already separate, albeit closely related, tribes.

In addition to linguistic kinship, the closeness of the Hutt and Abkhaz-Adyghe beliefs is noted. For example, this can be seen in the names of the gods: the Hutt Uashkh and the Adyghe Uashkhue. In addition, we observe the similarity of the Hatti myths with some plots of the heroic Nart epic of the Abkhaz-Adyghe. Experts point out that the ancient name of the people “Hatti” is still preserved in the name of one of the Adyghe tribes, the Khatukaevs (Khyetykuey). Numerous Adyghe surnames are also associated with the ancient self-name of the Hutts, such as Khyete (Khata), Khetkue (Khatko), Khetu (Khatu), Khetai (Khatai), Khetykuey (Khatuko), etc. The name of the organizer and master of ceremonies of the Adyghe should also be correlated with the name of the Khatts ritual dances and games “hytyyakue” (hatiyako), whose duties are very reminiscent of the “man of the rod”, one of the main participants in rituals and holidays in the royal palace of the Hatti state.

One of the irrefutable proofs that the Hutts and Abkhaz-Adygs are related peoples are examples from place names. Thus, in Trebizond (modern Türkiye) and further in the northwest along the Black Sea coast, a number of ancient and modern names areas, rivers, ravines, etc., left by the ancestors of the Abkhazians - Circassians, which was noted by many famous scientists, in particular N.Ya. Marr. The names of the Abkhaz-Adyghe type in this territory include, for example, names of rivers that include the Adyghe element “dogs” (“water”, “river”): Aripsa, Supsa, Akampsis, etc.; as well as names with the element “kue” (“ravine”, “beam”), etc.

One of the major Caucasus scholars of the twentieth century, Z.V. Anchabadze recognized as indisputable that it was the Kashki and Abshelo, the ancestors of the Abkhaz-Adygs, who lived in the 3rd - 2nd millennium BC. in the northeastern sector of Asia Minor, and they were related by common origin to the Hutts. Another authoritative orientalist is G.A. Melikishvili - noted that in Abkhazia and further south, in Western Georgia, there are numerous river names based on the Adyghe word “dogs” (water). These are rivers such as Akhyps, Khyps, Lamyps, Dagaryti, etc. He believes that these names were given by the Adyghe tribes who lived in the distant past in the valleys of these rivers.

Thus, the Hutts, who lived in Asia Minor several millennia BC, are one of the ancestors of the Abkhaz-Adygs, as evidenced by the above facts. And we must admit that it is impossible to understand the history of the Adyghe-Abkhazians without at least a quick acquaintance with the civilization of Ancient Khatia, which occupies a significant place in the history of world culture. For the Hutt civilization could not but have a significant influence on culture. Occupying a vast territory (from Asia Minor to modern Chechnya), numerous related tribes - the most ancient ancestors of the Abkhaz-Adygs - could not be at the same level of development. Some have moved forward in economics, political order and culture; others defended against the former, but these related tribes could not develop without the mutual influence of cultures, their way of life, etc.

Scientific research specialists in the history and culture of the Hutts eloquently point to the large role they played in the ethnocultural history of the Abkhaz-Adygs. It can be assumed that the contacts that took place over thousands of years between these tribes had a significant impact not only on the cultural and economic development of the ancient Abkhaz-Adyghe tribes, but also on the formation of their ethnic appearance.

It is well known that Asia Minor (Anatolia) was one of the links in the transmission of cultural achievements and in the ancient era (8th - 6th millennium BC) cultural centers of the productive economy were formed here. It was from this period that the Hutts began to grow many cereal plants (barley, wheat), breed various types livestock. Scientific research recent years irrefutably prove that it was the Hutts who first received iron, and through them it appeared among the rest of the peoples of the planet.

Back in the 3rd - 2nd millennium BC. Trade, which was a powerful catalyst for many socio-economic and cultural processes that took place in Asia Minor, received significant development among the Hutts.

Local merchants played an active role in the activities of trading centers: the Hittites, Luwians and Hutts. Merchants imported fabrics and chitons to Anatolia. But the main item was metals: eastern merchants supplied tin, and western merchants supplied copper and silver. Ashurian (Eastern Semites of Asia Minor. - K.U.) traders showed particular interest in another metal that was in great demand: it was 40 times more expensive than silver and 5-8 times more expensive than gold. This metal was iron. The inventors of the method of smelting it from ore were the Hutts. From here, iron metallurgy spread to Western Asia, and then to Eurasia as a whole. The export of iron outside Anatolia was apparently prohibited. It is this circumstance that can explain the repeated cases of its smuggling, described in a number of texts.

The Hutts not only influenced related tribes that lived over a vast area (up to the modern territory of settlement of the Abkhaz-Adygs), but also played a significant role in the socio-political, economic and spiritual development of those peoples who found themselves in their habitat. In particular, for a long time there was an active penetration of tribes speaking the Indo-European language into their territory. They are currently called Hittites; with their noses they called themselves Nesites.

In terms of their cultural development, the Nesiths were significantly inferior to the Hutts. And from the latter they borrowed the name of the country, many religious rituals, and the names of the Hutt gods. The Hutts played a significant role in education in the 2nd millennium BC. powerful Hittite kingdom, in the formation of its political system. For example, the system government system The Hittite kingdom is characterized by a number of specific features. The supreme ruler of the country bore the title of Huttian origin Tabarna (or Labarna). Along with the king, an important role, especially in the sphere of cult, was played by the queen, who bore the Hattic title Tavananna (cf. the Adyghe word “nana” - “grandmother, mother”): the woman had the same enormous influence in everyday life and in the sphere of cult. - K.U.).

Many literary monuments, numerous myths, translated by the Hittites from Hattic, have reached us. In Asia Minor - the country of the Hutts - light chariots were first used in the army. One of the earliest evidence of the volitional use of chariots in Anatolia is found in the ancient Hittite text of Anitta. It says that for 1,400 infantrymen, the army had 40 chariots (there were three people in one chariot - K.U.). And in one of the battles 20 thousand infantry and 2500 chariots took part.

It was in Asia Minor that many items for caring for horses and training them first appeared. The main purpose of these numerous trainings was to develop the endurance in horses necessary for military purposes.

The Hutts played a huge role in the establishment of the institution of diplomacy in the history of international relations, in the creation and use of a regular army. Many tactical methods of military operations and training of soldiers were used for the first time by them.

The greatest traveler of our time Thor Heyerdahl believed that the first sailors on the planet were the Hutts. All these and other achievements of the Khatts - the ancestors of the Abkhaz-Adyghe - could not pass by the latter. The closest neighbors of the Hutts in the northeast of Asia Minor were numerous warlike tribes- helmets, or kashki, known in Hittite, Assyrian, Urartian historical sources during the 2nd and early 1st millennium BC. They lived along the southern coast of the Black Sea from the mouth of the Galis River towards Western Transcaucasia, including Colchis. Helmets played an important role in the political history of Asia Minor.

They made long trips, and in the 2nd millennium BC. they managed to create a powerful union consisting of 9-12 closely related tribes. The documents of the Hittite kingdom of this time are full of information about the constant raids of the Kaskas. They even managed to capture and destroy Hatusa at one time (early 16th century BC). Already by the beginning of the 2nd millennium BC. the casques had permanent settlements and fortresses, they were engaged in agriculture and transhumance. True, according to Hittite sources, until the mid-17th century BC. e. they did not yet have centralized royal power.

But already at the end of the 17th century. BC, there is information in the sources that the previously existing order among the Kaskas was changed by a certain leader Pikhuniyas, who “began to rule according to the custom of royal power.” Analysis of personal names, names of settlements in the territory occupied by the Kaskas shows, according to scientists (G.A. Menekeshvili, G.G. Giorgadze, N.M. Dyakova, Sh.D. Inal-Ipa, etc.) that they were related in language to the Hutts. On the other hand, many scientists associate the tribal names of the helmets, known from Hittite and Assyrian texts, with the Abkhaz-Adyghe ones.

Thus, the very name kaska (kashka) is compared with the ancient name of the Circassians - kasogi (kashagi (kashaks) of ancient Georgian chronicles, kashak - of Arabic sources, kasog - of ancient Russian chronicles). Another name for the Kaskovs, according to Assyrian sources, was Abegila or Apeshlayans, which coincides with the ancient name of the Abkhazians (Apsils - according to Greek sources, Abshils - ancient Georgian chronicles), as well as their self-name - Aps - ua - Api - ua. Hittite sources have preserved for us another name for the Hattian circle of Pakhhuwa tribes and the name of their king - Pikhuniyas. Scientists have found a successful explanation for the name Pokhuva, which turned out to be related to the self-name of the Ubykhs - pekhi, pekhi.

Scientists believe that in the 3rd millennium BC. As a result of the transition to a class society and the active penetration of Indo-Europeans - the Nesites - into Asia Minor, a relative overpopulation occurs, which created the preconditions for the movement of part of the population to other areas. Groups of Hutts and Kasques no later than the 3rd millennium BC. significantly expanded its territory in the northeast direction. They populated the entire southeastern coast of the Black Sea, including Western Georgia, Abkhazia and further in the North - to the Kuban region, the modern territory of the Kabardino-Balkarian Republic to mountainous Chechnya. Traces of such settlement are also documented by geographical names of Abkhaz-Adyghe origin (Sansa, Achkva, Akampsis, Aripsa, Apsarea, Sinope, etc.), common in those distant times in the Primorsky part of Asia Minor and in Western Georgia.

One of the notable and heroic places in the history of the civilization of the ancestors of the Abkhaz-Adygs is occupied by the Sindo-Meotian era. The fact is that the main part were Meotian tribes in the era early iron occupied vast territories of the North-Western Caucasus, the region of the Kuban River basin. Ancient ancient authors knew them under the general collective name “Meotians”. For example, the ancient Greek geographer Strabo pointed out that the Maeotians included the Sinds, Torets, Achaeans, Zikhs, etc. According to ancient inscriptions discovered on the territory of the former Bosporan Kingdom, these also include Fatei, Psess, Dandarii, Doskhs, Kerkets, etc. All of them, under the general name “Meots,” are one of the ancestors of the Circassians. Ancient name Sea of ​​Azov Meotida. Lake Maeotia has direct relation to the Meotians. In Adyghe this word sounds like “meuthyokh”; it is formed from the words “utkhua” - darkened and “hy” - sea, and literally means “a sea that has become cloudy.”

The ancient Sindian state was created in the North Caucasus by the ancestors of the Circassians. This country covered the Taman Peninsula in the south and part Black Sea coast to Gelendzhik, and from west to east - the space from the Black Sea to the Left Bank of the Kuban. Materials from archaeological excavations carried out in various periods in the territory of the North Caucasus indicate the proximity of the Sinds and Meotians and the fact that they and their related tribes have been in the territory since the 3rd millennium BC. spread to the current borders of Kabardino-Balkaria and Chechnya. In addition, it has been proven that the physical type of the Sindo-Meotian tribes does not belong to the Scytho-Sauromatian type, but is adjacent to the original type of Caucasian tribes. Research by T.S. Conductorova at the Institute of Anthropology at Moscow State University showed that the Sindians belonged to the European race.

A comprehensive analysis of archaeological materials of the early Sindian tribes indicates that in the period of the 2nd millennium BC. achieved significant success in material and spiritual culture. Scientists' research proves that already in that distant period, animal husbandry was widely developed among the Sindo-Meotian tribes. Even during this period, hunting occupied a prominent place among the ancestors of the Circassians.

But the ancient Sindian tribes were engaged not only in cattle breeding and hunting; ancient authors note that those Sinds who lived near seas and rivers also developed fishing. Research by scientists proves that these ancient tribes had some kind of cult of fish; for example, the ancient writer Nikolai Domassky (1st century BC) reported that the Sinds had a custom of throwing as many fish on the grave of a deceased Sind as the number of enemies killed by the person being buried. Sinds from the 3rd millennium BC began to engage in pottery production, as evidenced by numerous materials from archaeological excavations in various regions of the North Caucasus, in the habitats of the Sindo-Meotian tribes. In addition, other skills have existed in Sindik since ancient times - bone cutting and stone cutting.

The ancestors of the Circassians achieved the most significant successes in agriculture, cattle breeding and gardening. Many cereal crops: rye, barley, wheat, etc. - were the main agricultural crops that were grown by them from time immemorial. The Adygs bred many varieties of apples and pears. The science of horticulture has preserved more than 10 names of Circassian (Adyghe) varieties of apples and pears.

The Sinds very early switched to iron, to its production and use. Iron made a real revolution in the life of every people, including the ancestors of the Circassians - the Sindo-Meotian tribes. Thanks to iron, a significant leap occurred in the development of agriculture, the crafts of the entire way of life of the ancient peoples. Iron has been firmly established in the North Caucasus since the 8th century. BC Among the peoples of the North Caucasus who began to receive and use iron, the Sinds were among the first. This is evidenced by the fact that ancient authors recognized the Sinds, first of all, as a people of the Iron Age.

One of the largest Caucasian experts who devoted many years to studying ancient period history of the North Caucasus, E.I. Krupnov pointed out that “archaeologists managed to prove that the ancient bearers of the so-called Koban culture (these were the ancestors of the Circassians - K.U.), which mainly existed in the 1st millennium BC, could develop all their high skills only on based on the rich experience of its predecessors, on the previously created material and technical base. Such the main one in this case was the material culture of the tribes that lived in the territory of the central part of the North Caucasus back in the Bronze Age, in the 2nd millennium BC.” And these tribes living in this region were, first of all, the ancestors of the Circassians.

Numerous monuments of material culture discovered in various regions inhabited by the Sindo-Meotian tribes eloquently indicate that they had extensive connections with many peoples, including the peoples of Georgia, Asia Minor, etc. and their trade was at a high level. It was during the Iron Age that it reached the highest level of its development. In particular, evidence of exchange with other countries is, first of all, various jewelry: bracelets, necklaces, beads made of glass.

Scientists have proven that it was precisely during the period of the decomposition of the tribal system and the emergence of military democracy that many peoples began to have an objective need for signs to run their households and express their ideology - the need for writing. The history of culture shows that this is exactly what happened among the ancient Sumerians, in Ancient Egypt and among the Mayan tribes in America: it was during the period of decomposition of the tribal layer of these and other peoples that writing appeared. Research by specialists has shown that it was during the period of military democracy that the ancient Sinds also developed their own, albeit largely primitive, writing.

Thus, more than 300 clay tiles were found in the places where the Sindo-Meotian tribes lived. They were 14-16 cm long and 10-12 cm wide, about 2 cm thick; were made from raw clay, well dried, but not fired. The signs on the slabs are mysterious and very diverse. Specialist on Ancient Sindica Yu.S. Kruzhkol notes that it is difficult to abandon the assumption that the signs on the tiles are the embryo of writing. A certain similarity of these tiles with clay, also not fired, tiles of Assyrian-Babylonian writing confirms that they are monuments of writing.

A significant number of these tiles were found under the mountains. Krasnodar, one of the areas inhabited by the ancient Sinds. In addition to the Krasnodar tiles, scientists of the North Caucasus discovered another remarkable monument of ancient writing - Maikop inscription. It dates back to the 2nd millennium BC. and is the oldest in the territory of the former Soviet Union. This inscription was studied by a major specialist in oriental writings, Professor G.F. Turchaninov. He proved that it is a monument to pseudo-hieroglyphic biblical writing. When comparing some signs of Sindian tiles and writing in the publication of G.F. Turchaninov, a certain similarity is revealed: for example, in Table 6, sign No. 34 represents a spiral, which is found both in the Maykop inscription and in the Phoenician letter.

A similar spiral is found on the tiles discovered in the Krasnodar settlement. In the same table, sign No. 3 has an oblique cross, as in the Maykop inscription and in the Phoenician letter. The same oblique crosses are found on the slabs of the Krasnodar settlement. In the same table in the second section there is a similarity between letters No. 37 of the Phoenician and Maykop writing with the signs of the tiles of the Krasnodar fortification. Thus, the similarity of the Krasnodar tiles with the Maikop inscription eloquently testifies to the origin of writing among the Sindo-Meotian tribes - the ancestors of the Abkhaz-Adygs back in the 2nd millennium BC. It should be noted that scientists have discovered some similarities between the Maykop inscription and the Krasnodar tiles and the Hittite hieroglyphic script.

In addition to the above monuments of the ancient Sinds, we find a lot of interesting things in their culture. These are original musical instruments made of bone; primitive but characteristic figurines, various dishes, utensils, weapons and much more. But the emergence of writing, which covers the period from

III millennium BC to the 6th century BC

The Sindhi religion of this period has been little studied. Nevertheless, scientists believe that they worshiped nature even then. For example, materials from archaeological excavations allow us to conclude that the ancient Sinds deified the Sun. During burial, the Sinds had a custom of sprinkling the deceased with red paint - ocher. This is evidence of Sun worship. In ancient times, human sacrifices were made to him, and red blood was considered a symbol of the Sun. By the way, the cult of the Sun is found among all peoples of the world during the period of decomposition of the tribal system and the formation of classes. The cult of the Sun is also attested in Adyghe mythology. Thus, the head of the pantheon, demiurge and first creator of the Circassians was Tha (this word comes from the Circassian word “dyge”, “tyge” - “sun”).

This gives reason to assume that the Circassians initially assigned the role of prime creator to the Sun deity. Later, the functions of Tha passed to Thashho - “main god”. In addition, the ancient Sinds also had a cult of the Earth, as evidenced by various archaeological materials. The fact that the ancient Sinds believed in immortal souls is confirmed by the skeletons of male and female slaves found in the graves of their masters. One of the significant periods of ancient Sindica is the V century. BC It was in the middle of the 5th century. The Sind slave state is created, which left a significant mark on the development of Caucasian civilization. Since this period, animal husbandry and agriculture have become widespread in Sindik. Culture reaches a high level; Trade and economic ties with many peoples, including the Greeks, are expanding.

Second half of the 1st millennium BC in the history and culture of Ancient Sindica is better covered in written sources of antiquity. One of the significant literary monuments on the history of the Sindo-Meotian tribes is the story of the Greek writer Polyenus, who lived in the 2nd century. AD during the reign Marcus Aurelius. Polyenus described the fate of the wife of the Sindian king Hecataeus, a Meotian by birth, Tirgatao. The text tells not only about her fate; from its contents it is clear in what relationship the Bosporan kings, in particular Sitir I, who reigned from 433 (432) to 389 (388) BC, had with the local tribes - the Sindians and Maeotians. During the period of the Sindhi slave state, the construction industry reached a high level of development. Solid houses, towers, city walls more than 2 m wide and much more were built. But, unfortunately, these cities have already been destroyed. Ancient Sindica in its development was influenced not only by Asia Minor, but also by Greece, which intensified after the Greek colonization of the Sindian coast.

The earliest indications of Greek settlements in the North Caucasus date back to the second quarter of the 6th century. BC, when there was a regular route from Sinope and Trebizond to the Cimmerian Bosporus. It has now been established that almost all Greek colonies in Crimea did not arise out of nowhere, but where there were settlements of local tribes, i.e. Sinds and Maeots. There were Greek cities in the Black Sea region by the 5th century. BC more than thirty, actually from them it was formed Bosporan Kingdom. Although Sindica is formally included in the Bosporan kingdom and is strongly influenced by Greek civilization, the autochthonous culture of the ancient Sinds, both material and spiritual, developed and continued to occupy a prominent place in the life of the population of this country. Archaeological materials found on the territory of the Sindo-Meotian tribes eloquently prove that the technology for the production of various tools, weapons, objects made of bone and other raw materials, many monuments of spiritual culture are of a local nature.

However, jewelry items not produced locally were also found in large quantities, which indicates the development of trade between the Sindians and Maeotians with the peoples of Egypt, Syria, Transcaucasia, Asia Minor, Greece, Rome, etc.

Sindian cities became centers of political and cultural life. Architecture and sculpture were highly developed in them. The territory of Sindiki is rich in sculptural images, both Greek and local. Thus, numerous data obtained as a result of archaeological excavations on the territory of the Sinds and Meots - the ancestors of the Circassians, and some literary monuments indicate that these ancient tribes wrote many wonderful pages in the history of world civilization. Facts indicate that they created a unique, original material and spiritual culture. These are original decorations and musical instruments, these are good-quality buildings and statues, this is our own technology for the production of tools and weapons, and much more.

However, with the onset of crisis in the Bosporan kingdom in the first centuries of our era, the time of decline of the culture of the Sinds and Maeots came. This was facilitated not only by internal reasons, but also, no less, by external factors. From the 2nd century AD. there is a strong pressure Sarmatians to the areas inhabited by the Meotians. And from the end of the 2nd - beginning of the 3rd century. AD Gothic tribes appear north of the Danube and the borders of the Roman Empire. Soon attacked ready and Tanais, one of the northern cities of the Black Sea region, which was destroyed in the 40s. III century AD After its fall, the Bosporus fell under the control of the Goths. They, in turn, defeated Asia Minor - the homeland of the Hutts, after which the ties of their descendants with the Sindians and Meotians - related tribes - were significantly reduced. From the 3rd century. The Goths also attack the Sindo-Meotian tribes, one of their main centers, Gorgippia, is destroyed, and then other cities.

True, after the invasion of the Goths in the North Caucasus, there has been some calm in this region and a revival of the economy and culture is taking place. But around 370, the Huns, Asian tribes, invaded Europe, and primarily the Northern Black Sea region. They moved from the depths of Asia in two waves, the second of which passed through the territory of the Sinds and Maeots. The nomads destroyed everything in their path, local tribes were scattered, and the culture of the ancestors of the Circassians fell into decay. After the Hunnic invasion of the North Caucasus, the Sindomeotic tribes were no longer mentioned. However, this in no way means that they have left the historical arena. Those related tribes that suffered least from the invasion of nomads come to the fore and occupy a dominant position. These next stages in the history of the ancient Circassians will be discussed in the next section of this work.

Literature

Anchabadze Z.V. Essay on the ethnic history of the Abkhaz people. Sukhumi, 1976

Adygs 1992 No. 3

Alekseev V.P. Origin of the peoples of the Caucasus. M., 1974

Ardzinba V.G. Rituals and myths of ancient Anatolia. M., 1982

Adygs, Balkars and Karachais in the news of European authors of the 13th - 19th centuries. ABKIEA. Nalchik, 1974

Berger A. Brief overview of mountain tribes in the Caucasus - Nalchik, 1992

Betrozov R. Adygi. Nalchik, 1990

Betrozov R. Two essays from the history of the Circassians. Nalchik, 1993

Betrozov R. Ethnic history of the Circassians. Nalchik, 1996

Blavatskaya T.V. Essays on the political history of the Bosporus in the V - VI centuries. BC, 1959

Blavatsky V.D. Agriculture in the ancient states of the Northern Black Sea region - M., 1953

Grozin B. Prehistoric destinies of Western Asia // VDI. 1940 No. 3, 4

Giorgadze G.G. On the issue of localization and linguistic structure of Caucasian ethnic and geographical names (Near-Asian collection: M., 1961)

Ancient civilizations. M., 1989

Dubrovin N.F. Circassians (Adygs). Krasnodar, 1927

Dunaevskaya I.M. On the structural similarity of the Hutt language with the languages ​​of the Northwestern Caucasus. M., 1960

Dyakonov I.M. Languages ​​of ancient Western Asia. M., 1967

Ivanov V.V. On the relationship of the Hutt language to the North Caucasian languages. M., 1983

History of the Ancient East: Western Asia. Egypt M., 1988

Inal - Ipa Sh.D. Abkhazians, Sukhumi, 1965

Inal - Ipa Sh.D. Questions of the ethnocultural history of the Abkhazians. Sukhumi, 1976

History of Abkhazia. Sukhumi, 1991

History of the peoples of the North Caucasus. T., M., 1986

History of Kabardino-Balkaria. Nalchik, 1995

History of the Kabardino-Balkarian Autonomous Soviet Socialist Republic. M.,: Nauka, 1967 T.1

History of Kabarda M., 1957

Krushkol Yu.S. Ancient Sindica. M., 1974

Krupnov E.N. Ancient history and culture of Kabarda. M., 1957

Krupnov E.N. Ancient history of the North Caucasus. M., 1960

Kokov D.N. Adyghe (Circassian) toponymy - Nalchik, 1974

Markovin V.I. Essay on the study of dolmens in the Kuban and Black Sea regions of the SMAA // . Maykop, 1972

Munchaev R.M. Caucasus at the dawn of the Bronze Age. M., 1967

Melikishvili G.A. Nairi - Urartu - Tbilisi, 1988

Turchaninov G.F. The oldest written monument of the Caucasus // VDI. 1965

Unezhev K.Kh. The phenomenon of Adyghe (Circassian) culture. Nalchik, 1997

Unezhev K.Kh. Culture of the Adygs (Circassians) and Balkars. Nalchik, 2003

Engels F. Origin of the family, private property and the state // K. Marx and F. Engels. Op. T. 21

Engels F. The role of labor in the process of transformation of a monkey into a man // K. Marx and F. Engels. Op. T. 20

Adygs (or Circassians) - common name one people in Russia and abroad, divided into Kabardians, Circassians, Adygeis. Self-name - Adyga (Adyge).

The Adygs live on the territory of six subjects: Adygea, Kabardino-Balkaria, Karachay-Cherkessia, Krasnodar Territory, North Ossetia, Stavropol Territory. In three of them, the Adyghe peoples are one of the “titular” nations: Circassians in Karachay-Cherkessia, Adygheans in Adygea, Kabardians in Kabardino-Balkaria.

The Adyghe subethnic groups include: Adygeis, Kabardians, Circassians (residents of Karachay-Cherkessia), Shapsugs, Ubykhs, Abadzekhs, Bzhedugs, Adameys, Besleneevs, Egerukaevs, Zhaneevs, Temirgoys, Mamkhegs, Makhoshis (Makhoshevs), Khatukais, Natukhais, Khegais, aye, Chebsin, adale.

The total number of Circassians in the Russian Federation according to the 2010 census is 718,727 people, including: .

• Adygeis: 124,835 people;
• Kabardians: 516,826 people;
• Circassians: 73,184 people;
• Shapsugi: 3,882 people.

Most Circassians live outside of Russia. As a rule, there are no exact data on the number of diasporas; approximate data is presented below:

In total, outside Russia, according to various sources, there are from 5 to 7 million Circassians.

The majority of Circassian believers are Sunni Muslims.

The language has two literary dialects - Adyghe and Kabardino-Circassian, which are part of the Abkhaz-Adyghe group of the North Caucasian family of languages. Most Circassians are bilingual, and in addition to their native language they speak state language country of residence; in Russia it is Russian, in Turkey it is Turkish, etc.

The writing of the Circassians was based on the common Circassian alphabet based on Arabic script. In 1925, the Circassian writing was transferred to a Latin graphic basis, and in 1937 - 1938 an alphabet based on the Cyrillic alphabet was developed.

Settlement area

The ancestors of the Circassians (Zikhs, Kerkets, Meots, etc.) have been known in the North-Eastern Black Sea region since the 1st millennium BC. In Russian-language sources they were known as Kasogs. In the 13th century The Turkic name Circassians spreads.

In the 14th - 15th centuries, part of the Circassians occupied lands in the vicinity of Pyatigorye; after the destruction of the Golden Horde by Timur's troops, they were joined by another wave of Circassian tribes from the west, becoming the ethnic basis of the Kabardians.

In the 18th century, part of the Kabardians moved to the basin of the Bolshoy Zelenchuk and Maly Zelenchuk rivers, forming the basis of the Circassians of the Karachay-Cherkess Republic.

Thus, the Circassians inhabited most of the territory of the Western Caucasus - Circassia (the modern Trans-Kuban and Black Sea parts of the Krasnodar Territory, southern part Stavropol, Kabardino-Balkarian Republic, Karachay-Cherkess Republic and Adygea). The remaining Western Adygs (Kyakhs) began to be called Adyghe. Modern Circassians retain the consciousness of their unity, common features traditional social structure, mythology, folklore, etc.

Origin and history

The process of formation of the ancient Adyghe community covered mainly the end of the first millennium BC - the middle of the first millennium AD. The tribes of the Achaeans, Zikhs, Kerkets, Meots (including Torets, Sinds) took part in it.

In the 8th – 7th centuries BC, the Meotian culture developed. The Meotian tribes inhabited the territory from the Azov to the Black Seas. In the IV – III centuries. BC e. many of the Meotian tribes became part of the Bosporan state.

The period from the 4th to the 7th centuries went down in history as the era of the Great Migration of Peoples. With the invasion of the Huns, the Adyghe economy experienced a crisis. The normal process of development of the mountain economy was disrupted, a recession occurred, expressed in a reduction in grain crops, impoverishment of crafts, and weakening of trade.

By the 10th century, a powerful tribal union had formed, called Zikhia, which occupied the space from Taman to the Nechepsukhe River, at the mouth of which was the city of Nikopsia.

In the early Middle Ages, the Adyghe economy was agricultural in nature; there were crafts associated with the manufacture of metal objects and pottery.

The Great Silk Road, laid in the 6th century, contributed to the involvement of the peoples of the North-West Caucasus in the orbit of Chinese and Byzantine trade. Bronze mirrors were brought from China to Zikhia, and rich fabrics, expensive dishes, objects of Christian worship, etc. were brought from Byzantium. Salt came from the outskirts of Azov. Tight economic relations established with the countries of the Middle East (Iranian chain mail and helmets, glass vessels). In turn, the zikhs exported livestock and grain, honey and wax, fur and leather, timber and metal, leather, wood and metal products.

Following the Huns in the 4th – 9th centuries, the peoples of the Northwestern Caucasus were subjected to aggression from the Avars, Byzantium, Bulgar tribes, and Khazars. In an effort to maintain their political independence, the Adyghe tribes waged a fierce struggle against them.

Starting from the 13th century, during the 13th – 15th centuries, the Circassians expanded the borders of their country, which was associated with the development of more advanced forms of management and the attraction of new areas for arable land and pastures. From that time on, the area of ​​settlement of the Circassians received the name Circassia.

In the early 40s of the 13th century, the Circassians had to withstand the invasion of the Tatar-Mongols, the North Caucasian steppes became part of the Golden Horde. The conquest dealt a heavy blow to the region - many people died and great damage was done to the economy.

In the second half of the 14th century, in 1395, Circassia was invaded by the troops of the conqueror Timur, which also caused serious damage to the region.

In the 15th century, the territory inhabited by Circassians extended from west to east from the shores of the Sea of ​​Azov to the basins of the Terek and Sundzha rivers. Agriculture remained the leading branch of the economy. Livestock farming continued to play an important role. Handicraft production reached some development: iron craftsmen made weapons, tools, and household utensils; jewelers - gold and silver items (earrings, rings, buckles); saddlers were engaged in leather processing and the production of horse harnesses. Circassian women enjoyed the reputation of being skilled embroiderers; they spun sheep and goat wool, wove cloth, and made burkas and hats from felt. Domestic trade was poorly developed, but foreign economic relations developed actively, they were in the nature of barter or were serviced by foreign coins, since their own monetary system there was none in Circassia.

In the second half of the 15th century, Genoa developed active trade and colonization activities in the Black Sea region. During the years of the Genoese penetration into the Caucasus, trade between the Italians and the highlanders developed significantly. The export of bread - rye, barley, millet - was important; Timber, fish, caviar, furs, leather, wine, and silver ore were also exported. But the offensive of the Turks, who captured Constantinople in 1453 and liquidated Byzantium, led to the decline and complete cessation of Genoa’s activities in the North-West Caucasus.

The main partners in foreign trade of the Circassians in the 18th - first quarter of the 19th centuries were Türkiye and the Crimean Khanate.

Caucasian War and genocide of the Circassian population

Since the beginning of the 18th century, periodic conflicts between the Circassians and the Russian Empire have arisen; raids by the Circassians on Russian settlements are replaced by cruel punitive expeditions of Russian troops. So, in 1711, during the expedition led by the Kazan governor P.M. Apraksin, the headquarters of the Circassian prince Nureddin Bakhti-Girey - Kopyl was destroyed and Bakhti-Girey’s army of 7 thousand Circassians and 4 thousand Nekrasov Cossacks was destroyed. The Russians were repulsed with 2 thousand people.

The most tragic event in the entire period of history of the Adyghe peoples is the Russian-Circassian, or Caucasian war, which lasted 101 years (from 1763 to 1864), which brought the Adyghe peoples to the brink of complete extinction.

The active conquest of the western Adyghe lands by Russia began in 1792 with the creation by Russian troops of a continuous cordon line along the Kuban River.

After the entry of Eastern Georgia (1801) and Northern Azerbaijan (1803 - 1805) into the Russian Empire, their territories were separated from Russia by the lands of Chechnya, Dagestan and the North-West Caucasus. The Circassians raided the Caucasian fortified lines and interfered with the development of ties with Transcaucasia. In this regard, to early XIX century, the annexation of these territories became an important military-political task for Russia.

In 1817, Russia launched a systematic offensive against the highlanders of the North Caucasus. Appointed this year as Commander-in-Chief of the Caucasian Corps, General A.P. Ermolov began to use the tactic of encircling the mountainous regions of the Caucasus with a continuous ring of cordons, cutting clearings in hard-to-reach forests, ruining “rebellious” villages to the ground and relocating the mountaineers to the plain under the supervision of Russian garrisons.

The liberation movement in the North Caucasus developed under the banner of Muridism, one of the movements of Sufi Islam. Muridism assumed complete submission to the theocratic leader - the imam - and war with the infidels until complete victory. In the late 20s - early 30s of the 19th century, a theocratic state - the imamate - emerged in Chechnya and Dagestan. But among the Adyghe tribes of the Western Caucasus, muridism did not gain significant popularity.

After the defeat of Turkey in the Russian-Turkish War of 1828 - 1829. the eastern coast of the Black Sea from the mouth of the Kuban to the Bay of St. Nicholas was assigned to Russia. It should be noted that the territories inhabited by the Circassians were not part of the Ottoman Empire - Türkiye simply renounced its claims to these lands and recognized them as Russia. The Adygs refused to submit to Russia.

By 1839, during the construction of the Black Sea coastal defensive line, the Circassians were forced into the mountains, from where they continued to raid Russian settlements.

In February - March 1840, numerous Circassian troops stormed a number of Russian coastal fortifications. The main reason for this was the famine created by the Russians during the blockade of the coast.

In the 1840-1850s. Russian troops advanced into the Trans-Kuban region from the Laba River to Gelendzhik, consolidating themselves with the help of fortresses and Cossack villages.

During the Crimean War, Russian fortifications on the Black Sea coast were abandoned, since it was believed that it was impossible to defend and supply them given the supremacy of the navies of England and France at sea. At the end of the war, Russian troops resumed their offensive on Circassian territories.

By 1861, most of the Northwestern Caucasus came under Russian control.

In 1862, Russia completely took possession of the lands of the Circassians in the mountains.

The Russian-Circassian war was extremely fierce.

Circassian historian Samir Khotko writes: “The long period of confrontation ended in a kind of holocaust of 1856–1864, when Circassia was destroyed by the huge military machine of the Russian Empire. The entire Western Caucasus was one huge Circassian fortress, which could only be captured through the gradual gradual destruction of its individual bastions. After 1856- year, mobilizing enormous military resources, Russian army began to break off narrow strips of land from Circassia, immediately destroying all Adyghe villages and occupying the captured territory with fortresses, forts, and Cossack villages. The gradual annexation yielded results by 1860 due to the fact that exhausted Circassia began to experience a severe food crisis: hundreds of thousands of refugees accumulated in the still independent valleys.".

These facts are confirmed by the testimony of non-Circassian historians. “Circassian villages were burned out in the hundreds, their crops were destroyed or trampled by horses, and the inhabitants who expressed their submission were evicted to the plains under the control of bailiffs, while the disobedient were sent to the seashore for resettlement in Turkey.”(E.D. Felitsyn).

After the bloody war and the mass deportation of the Circassians to the Ottoman Empire, the number of people remaining in their homeland was slightly more than 50 thousand people. During the chaotic expulsion, tens of thousands of people died along the way from disease, overload of Turkish vessels and poor conditions created by the Ottomans to receive the exiles. The expulsion of the Circassians to Turkey turned into a real national tragedy for them. In the centuries-old history of the Circassians, there have been fairly significant migrations of ethno-territorial groups. But such migrations never affected the entire mass of the Adyghe peoples and did not result in such grave consequences for them.

In 1864, Russia completely took control of the territories inhabited by the Circassians. By this time, part of the Adyghe nobility had transferred to the service of the Russian Empire. In 1864, Russia established control over the last unannexed territory of Circassia - the mountainous strip of Trans-Kuban and the North-Eastern Black Sea region (Sochi, Tuapse, and the mountainous parts of the Apsheron, Seversky and Abinsky regions of the modern Krasnodar Territory). Most of the remaining population (about 1.5 million people) of Adygo-Cherkessia moved to Turkey.

The Ottoman Sultan Abdul Hamid II supported the settlement of the Circassians in his empire, and they settled on the desert border of Syria and other desolate border regions to stop Bedouin raids.

During Soviet times, the lands inhabited by the Circassians were divided into one autonomous union republic, two autonomous regions and one national region: the Kabardian Autonomous Soviet Socialist Republic, the Adyghe and Circassian autonomous regions and the Shapsug national region, abolished in 1945.

The search for the national identity of the Circassians

The collapse of the USSR and the proclamation of democratization of public life created incentives for national revival and the search for national roots among many peoples former USSR. The Circassians did not stand aside either.

In 1991, the International Circassian Association was created - an organization aimed at promoting cultural revival of the Adyghe people, strengthening ties with compatriots abroad and repatriating them to their historical homeland.

At the same time, the question arose about the legal qualification of the events of the Russian-Caucasian War.

On February 7, 1992, the Supreme Council of the Kabardino-Balkarian SSR adopted a resolution “On condemnation of the genocide of the Circassians (Circassians) during the Russian-Caucasian War,” which declared the death of the Circassians in 1760-1864. "genocide" and proclaimed May 21 "Day of Remembrance of the Circassians (Circassians) - victims of the Russian-Caucasian War."

In 1994, the first President of the Russian Federation, Boris Yeltsin, stated that “resistance to the tsarist troops was justified,” but he did not admit “the guilt of the tsarist government for genocide.”

On May 12, 1994, the Parliament of the Kabardino-Balkarian Republic adopted a resolution to appeal to the State Duma of the Russian Federation with the issue of recognition of the Circassian genocide. On April 29, 1996, a similar resolution was adopted by the State Council - Khase of the Republic of Adygea.

On April 29, 1996, the President of the Republic of Adygea addressed the State Duma of the Federal Assembly on April 29, 1996 (on an appeal to the State Duma on the issue of recognition of the Circassian genocide).

June 25, 2005 Adyghe Republican social movement(AROD) "Circassian Congress" adopted an Appeal to the State Duma Federal Assembly Russian Federation on the need to recognize the genocide of the Circassian people.

On October 23, 2005, an Appeal of the ARPR "Circassian Congress" followed to the Chairman of the State Duma of the Russian Federation Gryzlov, and on October 28, 2005 - an Appeal of the ARPR "Circassian Congress" to the President of the Russian Federation V.V. Putin. There was a reply on January 17, 2006 State Duma RF, in which parliamentarians commented on the events of the 20th century that are not related to the events of the 18th - 19th centuries indicated in the appeal of the AROD "Circassian Congress".

In October 2006, 20 Adyghe public organizations from Russia, Turkey, Israel, Jordan, Syria, the USA, Belgium, Canada and Germany appealed to the European Parliament with a request “to recognize the genocide of the Adyghe people in the years and after the Russian-Caucasian war of the 18th - 19th centuries.” In an address to the European Parliament it was said that “Russia’s goal was not only to seize territory, but also to completely destroy or evict the indigenous people from their historical lands. Otherwise, it is impossible to explain the reasons for the inhuman cruelty shown by Russian troops in the North-West Caucasus.” A month later, public associations of Adygea, Karachay-Cherkessia and Kabardino-Balkaria appealed to Russian President Vladimir Putin with a request to recognize the Circassian genocide.

In 2010, Circassian delegates turned to Georgia with a request to recognize the genocide of the Circassians by the tsarist government. On May 20, 2011, the Georgian parliament adopted a resolution recognizing the genocide of the Circassians by the Russian Empire during the Caucasian War.

On July 26, 2011, the International Association of Genocide Researchers began studying the issue of the Circassian genocide.

An additional aggravation of the Circassian issue is associated with the holding of the Winter Olympics in Sochi in 2014.

The fact is that on May 21, 1864, in the Krasnaya Polyana tract (near Sochi), where there was a particularly revered place of prayer among the Circassians, four detachments of Russian troops united, advancing on the Western Caucasus from four different directions. The day of this meeting was declared the day of the end of the Caucasian War. It is in Krasnaya Polyana Grand Duke Mikhail Nikolaevich, the Tsar's brother, officially declared the end of the Caucasian War. These events became, according to a number of Adyghe activists, a historical symbol of the Circassian tragedy, the destruction of people during the war and the beginning of the expulsion of the people from their land.

Currently, Krasnaya Polyana is a famous ski resort, one of the main venues for the 2014 Olympics.

Adding additional urgency to the issue is the fact that the Olympics are scheduled for 2014, which also marks the 150th anniversary of the parade of Russian troops in Krasnaya Polyana declaring the end of the Caucasian War.

On December 25, 2011, 115 representatives of the Circassian people living in Syria, sent an appeal to Russian President Dmitry Medvedev , as well as the authorities and public of Adygea with a call for help. On December 28, 2011, another 57 Syrian Circassians appealed to the leadership of the Russian Federation and Adygea with a request for assistance in relocating to Russia. January 3 to the governments of Russia, Adygea, Kabardino-Balkaria and Karachay-Cherkessia was sent new appeal from 76 Circassians of Syria.

On January 14, 2012, an extended meeting of the International Circassian Association (ICA) was held in Nalchik, at which an appeal was adopted to the Russian leadership with a request to facilitate the return to their historical homeland of 115 Circassians living in Syria.

Culture and traditional way of life

Folklore

In folklore, the main place is occupied by Nart tales, heroic and historical songs, lament songs about heroes. The Nart epic is multinational and widespread from Abkhazia to Dagestan - among the Ossetians, Adygs (Kabardians, Circassians and Adygeis), Abkhazians, Chechens, Ingush - which indicates the common culture of the ancestors of many peoples of the Western and Northern Caucasus. Researchers believe that the Adyghe version stands out from the general Nart epic as a complete and independent version. It consists of many cycles dedicated to various heroes. Each cycle includes narrative (mostly explanatory) and poetic texts-legends (pshinatle). But the most remarkable thing is that the Adyghe version is a sung epic. Traditional plots of the Nart epic of the Circassians with their song variants are cyclically grouped around their main characters: Sausoruko (Sosruko), Pataraza (Bataraza), Ashameza, Sha-batnuko (Badinoko), etc. Folklore includes, in addition to the Nart epic, various songs - heroic, historical, ritual, love-lyrical, everyday, mourning, wedding, dance, etc.; fairy tales and legends; proverbs; riddles and allegories; ditties; tongue twisters.

Traditional clothing

By the 18th - 20th centuries, the main complexes of traditional clothing of the peoples of the North Caucasus had already developed. Archaeological material allows us to reliably confirm the thesis about the local origin of the main structural details of men's and women's costumes. Clothing of the general North Caucasian type: for men - an undershirt, a beshmet, a Circassian coat, a belt with a silver set, trousers, a felt cloak, a hat, a cap, narrow felt or leather leggings (weapons were an integral part of the national costume); for women - trousers, an undershirt, a tight-fitting caftan, a long swinging dress with a silver belt and long sleeve pendants, a high cap trimmed with silver or gold braid, and a scarf. The main costume complexes of the Circassians differ in purpose, in accordance with the main functions: everyday, military, industrial, festive, ritual.

Farm

The traditional occupations of the Circassians are arable farming (millet, barley, since the 19th century the main crops have been corn and wheat), gardening, viticulture, cattle breeding (cattle and small cattle, horse breeding). Among the traditional Adyghe household crafts, weaving, weaving, burochka, leather and weapons production, stone and wood carving, gold and silver embroidery have achieved the greatest development. The traditional dwelling was a single-chamber room, to which additional isolated rooms were attached with a separate entrance for married sons. The fence was made of wattle fence.

Adyghe cuisine

The main dish of the Adyghe table is hard-cooked porridge (paste) along with sour milk (shkhyu). Among the most popular dishes: shchips (sauce from chicken broth With corn porridge), dishes from Adyghe cheese (fried cheese with red pepper; dumplings with cheese, served with porridge and fried; from baked goods - guubat (in translation, broken heart) made of puff pastry and Adyghe cheese). Meat dishes are most often prepared from lamb, beef, chicken, and turkey. Halva (flour, sugar, fried in water) is prepared with special care. Apparently, it belongs to the ritual dishes of Adyghe cuisine. Kalmyk tea, a drink made from horse sorrel, is a dark brown decoction to which milk and spices are added, has high nutritional qualities.

Notes:

1. National composition of the Russian Federation // All-Russian Population Census - 2010. Final results.
2. Terrorism in the Caucasus: there were many Jordanians, a native of Israel was caught for the first time // IzRus, 04/10/2009.
3. Kamrakov A.A. Features of the development of the Circassian diaspora in the Middle East" // Publishing House "Medina", 05/20/2009.
4. The influence of the Arab revolutions on the Circassian world // Sufyan Zhemukhov’s blog on the Echo of Moscow website, 09/05/2011.
5. Heirs of kings, guards of kings // Arguments of the week, No. 8 (249).
6. Foundation of Circassian Culture "Adyghe" named after Yu.Kh. Kalmykov.
7. Adygs // Chronos.
8. Shakhnazaryan N. Adygs of the Krasnodar Territory. Collection of information and methodological materials. Krasnodar: YuRRTS, 2008.
9. Resolution of the Supreme Council of the KBSSR dated 02/07/1992 N 977-XII-B "On condemnation of the genocide of the Circassians (Circassians) during the Russian-Caucasian War."
10. Adygs are seeking recognition of their genocide // Kommersant, No. 192 (3523), 10/13/2006.
11. Circassians complained to Putin about the Tsar // Lenta.ru, 11/20/2006.
12. Georgia recognized the Circassian genocide in Tsarist Russia// Lenta.ru, 05.20.2011.
13. The Circassian genocide was discussed in Argentina // Voice of America, 07/26/2011.
14. Shumov S.A., Andreev A.R. Greater Sochi. History of the Caucasus. M.: Algorithm, 2008; Krugliakova M., Burygin S. Sochi: Olympic Riviera of Russia. M.: Veche, 2009.

Publicity helps solve problems. Send a message, photo and video to the “Caucasian Knot” via instant messengers

Photos and videos for publication must be sent via Telegram, choosing the “Send file” function instead of “Send photo” or “Send video”. Telegram and WhatsApp channels are more secure for transmitting information than regular SMS. The buttons work when the Telegram and WhatsApp applications are installed. Telegram and WhatsApp number +49 1577 2317856.

A large number of different peoples live on the territory of the Russian Federation. One of them is the Circassians - a people with a unique, stunning culture that has been able to preserve its bright individuality.

Where do they live?

Circassians inhabit Karachay-Cherkessia, live in Stavropol, Krasnodar region, Kabardino-Balkaria and Adygea. A small part of the people live in Israel, Egypt, Syria and Turkey.

Number

There are about 2.7 million Circassians (Adygs) living in the world. According to the 2010 population census, Russian Federation accounted for approximately 718,000 people, of which 57 thousand are residents of Karachay-Cherkessia.

Story

It is not known exactly when the ancestors of the Circassians appeared in the North Caucasus, but they have been living there since Paleolithic times. Among the most ancient monuments associated with this people, one can highlight the monument to the Maykop and Dolmen cultures, which flourished in the 3rd millennium BC. The areas of these cultures, according to scientists, are the historical homeland of the Circassian people.

Name

In the 5th-6th century, the ancient Circassian tribes united into a single state, which historians call Zikhia. This state was distinguished by belligerence, high level social organization and constant expansion of land. This people categorically did not want to obey, and throughout its history Zikhia did not pay tribute to anyone. Since the 13th century, the state was renamed Circassia. During the Middle Ages, Circassia was the largest state in the Caucasus. The state was a military monarchy, in which the Adyghe aristocracy, headed by the princes of Pshcha, played an important role.

In 1922, the Karachay-Cherkess Autonomous Region was formed, which was part of the RSFSR. It included part of the lands of the Kabardians and the lands of the Besleneevites in the upper reaches of the Kuban. In 1926, the Karachay-Cherkess Autonomous Okrug was divided into the Circassian National Okrug, which became an autonomous region in 1928, and the Karachay Autonomous Okrug. Since 1957, these two regions united again into the Karachay-Cherkess Autonomous Okrug and became part of the Stavropol Territory. In 1992, the district received the status of a republic.

Language

Circassians speak the Kabardian-Circassian language, which belongs to the Abkhaz-Adyghe family of languages. The Circassians call their language “Adygebze”, which translates to the Adyghe language.

Until 1924, writing was based on the Arabic alphabet and Cyrillic alphabet. From 1924 to 1936 it was based on the Latin alphabet and in 1936 again on the Cyrillic alphabet.

There are 8 dialects in the Kabardino-Circassian language:

1. Greater Kabarda dialect
2. Khabezsky
3. Baksansky
4. Besleneevsky
5. The dialect of Little Kabarda
6. Mozdoksky
7. Malkinsky
8. Kubansky

Appearance

Circassians are brave, fearless and wise people. Valor, generosity and generosity are highly respected. The most despicable vice for the Circassians is cowardice. Representatives of this people are tall, slender, with regular facial features and dark brown hair. Women have always been considered very beautiful and chaste. Adult Circassians were hardy warriors and impeccable horsemen, mastered weapons perfectly, and knew how to fight even in the highlands.

Cloth

The main element of the national men's costume is the Circassian coat, which has become a symbol of the Caucasian costume. The cut of this item of clothing has not changed after centuries. As a headdress, men wore a “kelpak”, sewn from soft fur, or a bashlyk. A felt burka was put on the shoulders. On their feet they wore high or short boots and sandals. Underwear was made from cotton fabrics. Circassian weapons are a gun, a saber, a pistol and a dagger. The Circassian coat has leather sockets for cartridges on both sides, grease boxes and a bag with accessories for cleaning weapons are attached to the belt.

The clothing of Circassian women was quite varied and was always richly decorated. Women wore a long dress made of muslin or cotton, and a short silk beshmet dress. Before marriage, girls wore a corset. Among the headdresses, they wore high cone-shaped hats, decorated with embroidery, and low cylindrical headdresses made of velvet or silk, decorated with gold embroidery. An embroidered cap trimmed with fur was placed on the bride's head, which she had to wear until the birth of her first child. Only the spouse’s paternal uncle could remove it, but only if he brought generous gifts to the newborn, including livestock or money. After presenting gifts, the cap was removed, and then the young mother put on a silk scarf. Elderly women wore scarves made of cotton fabric. Jewelry included bracelets, chains, rings, and various earrings. Silver elements were sewn onto dresses, caftans, and decorated with headdresses.

Shoes were made from leather or felt. In summer, women often walked barefoot. Only girls from noble families could wear morocco red boots. In Western Circassia there was a type of shoe with a closed toe, made of dense material, with a wooden sole and a small heel. People from the upper aristocratic classes wore sandals made of wood, made in the shape of a bench, with a wide strap made of fabric or leather.

Life

Circassian society has always been patriarchal. The man is the head of the family, the woman supports her husband in making decisions and always demonstrates humility. Women have always played an important role in everyday life. She was primarily the keeper of the hearth and comfort in the house. Each Circassian had only one wife; polygamy was extremely rare. It was a matter of honor to provide the spouse with everything necessary so that she always looked good and did not need anything. Hitting or insulting a woman is an unacceptable shame for a man. The husband was obliged to protect her and treat her with respect. A Circassian man never quarreled with his wife and did not allow himself to utter swear words.

A wife must know her responsibilities and fulfill them clearly. She is responsible for managing the household and all household chores. Men did heavy physical work. In rich families, women were protected from difficult work. They spent most of their time sewing.

Circassian women have the right to resolve many conflicts. If an argument began between two highlanders, the woman had the right to stop it by throwing a handkerchief between them. When a horseman passed by a woman, he was obliged to dismount, lead her to the place where she was going, and only then ride on. The rider held the reins in his left hand, and a woman walked on the right, honorable side. If he passed a woman who was doing physical work, he had to help her.

The children were raised with dignity, they tried to make them grow up to be courageous and worthy people. All children went through a harsh school, thanks to which their character was formed and their bodies were tempered. Until the age of 6, a woman raised a boy, then everything passed into the hands of a man. They taught the boys archery and horse riding. The child was given a knife with which he had to learn to hit a target, then he was given a dagger, a bow and arrows. The sons of the nobility are required to breed horses, entertain guests, and sleep in the open air, using a saddle instead of a pillow. Even in early childhood, many princely children were sent to noble houses to be raised. At the age of 16, the boy was dressed in the best clothes, mounted on the best horse, given the best weapons and sent home. The son's return home was considered very important event. In gratitude, the prince must give a gift to the person who raised his son.

Since ancient times, Circassians have been engaged in agriculture, growing corn, barley, millet, wheat, and planting vegetables. After the harvest, a portion was always allocated for the poor, and excess supplies were sold on the market. They were engaged in beekeeping, viticulture, gardening, and raised horses, cattle, sheep and goats.

Among the crafts, weapons and blacksmithing, cloth making, and clothing making stand out. The cloth produced by the Circassians was especially valued among neighboring peoples. In the southern part of Circassia they were engaged in wood processing.

Housing

Circassian estates were located secludedly and consisted of a saklya, which was built from turluk and covered with straw. The dwelling consists of several rooms with windows without glass. A recess for the fire was made in the earthen floor, equipped with a wicker pipe coated with clay. Shelves were installed along the walls, and the beds were covered with felt. Stone dwellings were rarely built and only in the mountains.

In addition, a barn and a stable were built, which were surrounded by a dense fence. Behind it were vegetable gardens. Adjacent to the fence on the outside was the kunatskaya, which consists of a house and a stable. These buildings were surrounded by a palisade.

Food

Circassians are not picky about food; they do not drink wine or pork. Meals were always treated with respect and gratitude. Dishes are served to the table taking into account the age of those sitting at the table, from oldest to youngest. Circassian cuisine is based on lamb, beef and poultry dishes. The most popular grain on the Circassian table is corn. At the end of the holidays, lamb or beef broth, this is a sign to the guests that the feast is coming to an end. In Circassian cuisine, there is a difference between the dishes served at weddings, funerals and other events.

The cuisine of this people is famous for its fresh and tender cheese, the Adyghe cheese - latakai. They are eaten as a separate product, added to salads and various dishes, which makes them unique. Koyazh is very popular - cheese fried in oil with onions and ground red pepper. Circassians love feta cheese very much. Favorite dish - fresh pepper, stuffed with herbs and cheese. Peppers are cut into slices and served festive table. For breakfast they eat porridge, scrambled eggs with flour or scrambled eggs. In some areas, already boiled, chopped eggs are added to the omelet.

A popular first course is ashryk - a soup made from dried meat with beans and pearl barley. In addition to it, Circassians prepare shorpa, egg, chicken and vegetable soups. Soup with dried fat tail turns out to have an unusual taste.

TO meat dishes pasta is served - hard-boiled millet porridge, which is cut like bread. On holidays they prepare a dish of gedlibze poultry, lyagur, turkey with vegetables. National dish is lyy gur - dried meat. An interesting dish is tursha, which is potatoes stuffed with garlic and meat. The most common sauce among the Circassians is potato sauce. It is boiled with flour and diluted with milk.

Baked goods include bread, lakuma crumpets, khalivas, pies with beet tops “khuei delen”, and corn cakes “natuk-chyrzhyn”. Made from sweets different options corn and millet halva with apricot kernels, Circassian balls, marshmallows. The most popular drinks among the Circassians are tea, makhsyma, the milk drink kundapso, and various drinks based on pears and apples.

Religion

Ancient religion This people is monotheism - part of the Khabze teachings, which regulated all areas of the life of the Circassians, determined the attitude of people towards each other and the world around them. People worshiped the Sun and the Golden Tree, Water and Fire, which, according to their beliefs, gave life, they believed in the god Thya, who was considered the creator of the world and the laws in it. The Circassians had a whole pantheon of heroes of the Nart epic and a number of customs that were rooted in paganism.

Since the 6th century, Christianity has become the leading faith in Circassia. They professed Orthodoxy, a small part of the people converted to Catholicism. Such people were called "frekkardashi". Gradually, from the 15th century, the adoption of Islam began, which is the official religion of the Circassians. Islam has become part of the people's consciousness, and today Circassians are Sunni Muslims.

Culture

The folklore of this people is very diverse and consists of several directions:

• fairy tales and legends
• proverbs
• songs
• riddles and allegories
• tongue twisters
• ditties

There were dances at all holidays. The most popular are lezginka, uj khash, kafa and uj. They are very beautiful and full sacred meaning. Music occupied important place, without her, not a single celebration took place among the Circassians. Popular musical instruments are harmonica, harp, flute and guitar.

During national holidays, horse riding competitions were held among young people. Circassians held “dzhegu” dance evenings. Girls and boys stood in a circle and clapped their hands, in the middle they danced in pairs, and the girls played musical instruments. The boys chose the girls they wanted to dance with. Such evenings allowed young people to meet, communicate and subsequently form a family.

Fairy tales and legends are divided into several groups:

• mythical
• about animals
• with riddles and clues
• legal educational

One of the main genres of oral folk art Circassians is a heroic epic. It is based on tales about heroic heroes and their adventures.

Traditions

The tradition of hospitality occupies a special place among the Circassians. The guests were always given the best, the hosts never bothered them with their questions, set a rich table and provided them with the necessary amenities. Circassians are very generous and are ready to set a table for a guest at any time. According to custom, any visitor could enter the yard, tie his horse to the hitching post, enter the house and spend as many days there as necessary. The owner had no right to ask his name, as well as the purpose of the visit.

Young people are not allowed to be the first to start a conversation in the presence of their elders. It was considered shameful to smoke, drink, sit in the presence of your father, or eat at the same table with him. Circassians believe that one cannot be greedy in food, one cannot fail to keep one’s promises, and one cannot appropriate other people’s money.

One of the main customs of the people is the wedding. The bride left her home immediately after the groom entered into an agreement with her father about the future wedding. They took her to friends or relatives of the groom, where she lived before the celebration. This custom is an imitation of bride kidnapping with the full consent of all parties. The wedding celebration lasts 6 days, but the groom is not present at it. It is believed that his family is angry with him for kidnapping his bride. When the wedding ended, the groom returned home and was briefly reunited with his young wife. He brought treats to her relatives from his father as a sign of reconciliation with them.

The bridal room was considered a sacred place. It was forbidden to do chores around her or talk loudly. After a week of staying in this room, the young wife was taken to a large house and a special ceremony was performed. The girl was covered with a blanket, given a mixture of honey and butter, and showered with nuts and sweets. Then she went to her parents and lived there for a long time, sometimes until the birth of the child. Upon returning to her husband's house, the wife began to take care of the house. Throughout their married life, the husband came to his wife only at night; he spent the rest of the time in the men's quarters or in the kunatskaya.

The wife was the mistress of the female half of the house, she had her own property, this was a dowry. But my wife had a number of prohibitions. She was not supposed to sit with men, call her husband by name, or go to bed until he came home. The husband could divorce his wife without any explanation, and she could also demand a divorce for certain reasons. But this happened very rarely.

A man had no right to kiss his son or pronounce his wife’s name in the presence of strangers. When a husband died, the wife had to visit his grave for 40 days and spend some time near it. Gradually this custom was forgotten. The widow had to marry the brother of her deceased husband. If she became the wife of another man, the children remained with the husband's family.

Pregnant women had to follow the rules; there were prohibitions for them. This was necessary in order to protect the expectant mother and child from evil spirits. When a man was told that he would become a father, he left home and for several days appeared there only at night. After the birth, two weeks later, a ceremony was performed to place the newborn in the cradle and give him a name.

Murder was punishable by death, the verdict was passed by the people. The killer was thrown into the river with stones tied to him. The Circassians had a custom of blood feud. If they were insulted or a murder occurred, revenge was taken not only on the murderer, but on his entire family and relatives. The death of his father could not be left without revenge. If the killer wanted to avoid punishment, he had to raise and educate a boy from the family of the murdered man. The child, already a young man, was returned to his father’s house with honors.

If a person was killed by lightning, they buried him in a special way. Honorable funerals were held for animals killed by lightning. The ritual was accompanied by singing and dancing, and chips from a tree that was struck and burned by lightning were considered healing. The Circassians performed rituals to bring rain during droughts, and made sacrifices before and after agricultural work.