Circassian rituals. Essay on the proud Circassian people

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Posted on http://www.allbest.ru/

1. Traditions of hospitality

2. Atalism

3. Djaguako and pschinatli

4. Funeral rite

5. Marriages among the Circassians

Literature

1. Traditions of hospitality

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

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

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

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

2. Atalism

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

3. Djaguako and pschinatli

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

4. Funeral rite

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

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

A year later, a wake was held. Close relatives of the deceased, as well as the family where he was raised as an atalyk, came out to numerous guests in mourning attire. Those present at the funeral took turns delivering memorial speeches, listing the deeds and virtues of the deceased.

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

5. Marriages among the Circassians

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

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

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

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

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

Matchmaking (lyyhu).

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

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

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

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

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

Inspection of the house (unaplee).

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

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

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

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

Marriage registration (nechyhyth).

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

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

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

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

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

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

Trip for bride price (uaseIykh).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Bringing the bride (nysashe).

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Entering the young into the big house (uneishe).

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

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

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

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

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

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

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

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

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

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

Literature

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

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

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

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

Posted on Allbest.ru

Similar documents

Family customs and rituals as an integral part of the culture and life of an ethnic group. Features of the Bashkir wedding ceremony: preparation of kalym, dowry, engagement, matchmaking. Birth of a child, cradle celebration. Funeral and memorial traditions; influence of Islam.

abstract, added 12/17/2010


Atalism as a custom of compulsory education of children outside the parental family, which led to the establishment of artificial kinship. Conditions and reasons for the emergence of the institution of atalism among the Circassians (Circassians). The Institute of Atalism among the Circassians, the main features.

abstract, added 03/30/2012


Traditions of celebrating Christmas in Russia, Maslenitsa and Kupala rituals. Wedding traditions: matchmaking, engagement, bachelorette party, wedding, meeting of the newlyweds. Features of national Russian cuisine. The influence of Christianity on the customs and traditions of the Russian people.

abstract, added 02/03/2015


The origins of differences in marriage rituals among different groups of Buryats. Collusion and matchmaking as the main pre-wedding rituals. Features of holding a bachelorette party in Buryatia. The essence of pre-wedding and wedding rituals. Conducting the ceremony of worshiping the bride.

abstract, added 09/06/2009


Bulgarian settlement on the territory of Budzhak. Bulgarians and Gagauzes in the Battle of Borodino 1806-1812. Rituals and traditions of the Bulgarians. Matchmaking as a specific action before the wedding. Basic wedding traditions. Economic life, education, culture of the village of Tabaki.

course work, added 02/14/2011


Geographical location of Ukraine, climate features. State language and religion. Traditional Ukrainian men's and woman suit. Matchmaking ceremony and wedding. The main points and traditions of the wedding ceremony. The originality of Ukrainian folk dance.

presentation, added 12/20/2011


Dagestan is one of the most unique regions, representing a diversity of peoples. general characteristics weddings and wedding ritual culture of the peoples of Dagestan. Acquaintance with the conditions and forms of marriage. Peculiarities of lullaby.

thesis, added 10/26/2014


General views of Jews on education. Directions of education and training: mental, moral (spiritual), physical, labor, aesthetic. Gender and age characteristics of the educational process. Educational traditions and customs of the Jewish people.

presentation, added 11/05/2014


The unique traditions of the German people go back hundreds of years. Wedding is very important point In human life. Marriage age. Pre-wedding period. Matchmaking. Engagement. Wedding invitation. Bachelorette and bachelor parties. Wedding outfit. Wedding.

course work, added 10/03/2008


Features of wedding ceremonies in Rus'. Study of the role and image of the matchmaker based on chronicle sources and works of Russian literature of the 19th century century (N.V. Gogol “Marriage”, N.V. Leskov “Warrior”). Traditions and signs accompanying the bride's viewing.

Proud people North Caucasus Circassians (Adygeis, Circassians, Kabardians) are distinguished by rich traditions and customs.

Marriage occupies a huge place in the life of an Adyghe and this event is enriched with many customs and rituals. The entire marriage procedure consists of several stages, such as matchmaking, viewing a house, registering a marriage, traveling for ransom (kalym), the bride’s arrival at the groom’s house, identifying a young girl in a “someone else’s house,” introducing a young bride to a “big house” and other.

Wedding traditions of the Circassians

The Circassian matchmaking ritual could begin after the girl the guy was meeting gave some kind of symbolic gift young man or explicitly hinted that she was not against him sending matchmakers to her house.

After this, the matchmakers went to the girl’s house, but did not enter the house, but modestly stood in the place where the wood was chopped. This meant that they had come to get married. But only on the third visit of the matchmakers did the girl’s parents voice their decision, and this was done by inviting them into the house and setting a modest table for the guests. After the matchmaking, the girl’s clan sent its representatives

(not necessarily relatives) inspect the groom’s house and draw appropriate conclusions about the wealth and well-being of the future groom’s family. Only after the representatives of the girl’s clan made sure of the well-being of the groom’s house could it be said that the wedding preparations would continue. Therefore, after some time, the groom’s relatives visited the girl’s parents with purely symbolic gifts.

Adyghe wedding Marriage among the Circassians was concluded in writing according to Muslim custom, and this marriage document was kept in the house of the bride’s parents. When the marriage was concluded, effends, trusted girls and boys, as well as witnesses were present. Everyone had to wear a hat. Marriage registration or nechyhyyyth took place in the house of the bride's parents. After concluding the marriage contract, the parties agreed on the exact date when the girl’s side could come for the bride price.

Kalym or wase consisted of one horse and cattle. This was accompanied by great celebrations; in fact, the Adyghe traditional wedding began with this. On the way to the bride's house, the groom's riders faced all sorts of difficulties and trials. And when they arrived at the bride’s house, the horsemen were greeted with stakes and clubs; everyone except the thamada got it. But as soon as one of the horsemen broke into the house of the bride’s parents, everyone calmed down and greeted those who arrived with hospitality. The guests were treated. Then the bride left the house; she did not have to look back, stumble, cross the threshold, and so on. The bride and the girl sat in the carriage, who came along with the riders to pick up the bride. The bride's side, as the purity, innocence and good manners of the girl, presented the thamada with a red banner or red material. But the young woman was not taken straight to the house of the groom’s parents. She was assigned to “someone else’s house” (teshe). This was usually the house of the groom's maternal uncle. In “someone else’s house,” the newlywed was not only entertained, but also given all sorts of tests. There, the groom came to her at sunset and left at dawn. After some time, the bride was given the ceremony of uneishe - bringing the newlywed into the big house, that is, into the groom's house.

All over the world, every nation has special customs and principles of how to welcome a guest. As you know, the Caucasian peoples have always been distinguished by their hospitality. And not always someone could compete with them in the ability to greet a guest with dignity and grace.

In the 19th century, the English writer and journalist John Longworth traveled through the North Caucasus. The most vivid impressions he described in his books: “To become a respected person in Circassia, you need to know only 3 rules: courage, the ability to reason wisely and, last but not least, to greet the guest generously and beautifully.”

More than 300 years have passed since the owner of the Dominican Order and monk Jean de Luc wrote: “No one can outshine the Circassians in hospitality and humanity!”

Many words of praise were said regarding the hospitality of the Circassians by government officials. “Providing hospitality to a guest is the main feature of the Circassians, regardless of whether there is an enemy on the doorstep or a friend. Even the poorest will treat as a rich man would treat in another place,” wrote Lieutenant Colonel, Baron - K.F. Steel in 1849 in his book “Ethnographic sketch of the Circassian people.”

Among the Circassians, it was considered bad form to be unable to fully satisfy a guest’s hunger, otherwise the family could be disgraced in front of the entire street. The Circassians, famous for their hospitality throughout the world, have always respected their customs and attached great importance to them.

About hospitality and rules good manners many people wrote at the table famous figures Circassian people, such as Tembot Kerashev, Barasbiy Bgazhnokov, Mikhail Mizhaev, Raya Mamkhyagova and many others.

In the old days, any Circassian who respected their traditions was obliged to have a guest house (khachesh) in their yard. It was located separately, not far from the owner’s house. Inside there was a small room, which was always perfectly cleaned and ready to receive guests. The Circassians themselves placed their houses far from the gates in order to avoid attacks from enemies.

No matter who knocked on the door of the Circassian house, the owner was obliged to meet everyone. But it cannot be said that the owner treated all guests equally kindly.

Based on this, the degree and importance of the guest was divided as follows:

1. dear guest;

2. female guest;

3. male guest;

4. a guest who will live in the guest room;

5. the most welcome guest;

6. long-awaited guest;

7. a guest who did not give his name;

8. guests and relatives of the bride, if there is one in the family;

9. guest-foreigner;

10. a guest who was invited to visit;

11. uninvited guest;

12. guest-enemy (even the Circassians did not have the right to refuse).

In the distant past, people traveled exclusively on horses. If the rider needed to go to a neighboring village, he still harnessed the horse. The women traveled on a cart, which was beautifully decorated.

When the rider approached the gate, he used his whip to signal the horse to stop, and so that the inhabitants of the house would hear about it. The guest was greeted very cordially and taken into the house with honor.

If the guests did not intend to sit for a long time, they did not tie the horse to the stall. Even from the way he hung the whip on the nail, it was clear how long the guest would stay: if the whip was hung so that it hung to the floor, it meant that the guest had time and would stay the night. And if the whip was hung folded, it meant that the guest had little time and would soon leave after resting and eating.

The woman was not brought into khachesh. The most comfortable and beautiful room was always reserved for her (thus one can once again be convinced that the Circassians showed deep respect to the woman).

If the guest was satisfied with the way he was received, he rode away from the house, pointing his horse's head towards the owner's gate. If the guest was dissatisfied with something, he immediately drove away, turning his back to the owners. In this case, it was a shame for the family, and subsequently all the neighbors could say about them that they could not satisfy even one guest.

If you start listing all the rules that the Circassians followed for caring for guests, you could write a whole book about it. But here we will focus only on the rules that the Circassians follow today in relation to their guests:

1. The Circassians believed that a guest is a gift from God, so in no case could the guest in any way be made to feel that he was unwanted.

2. Any person who said: “I am an Adyghe” considered it an honor to meet the guest with dignity. Even if the hosts did not have anything that could be put on the table, he did not have to hide anything from the guest: everything that was there had to be put on the table.

3. Every guest, no matter who he is, needs to say: “Welcome”! You cannot show by any of your actions that it is time for the guest to go home.

4. You should never refuse hospitality, neither young nor old, nor loved ones, nor enemies. The ancestors of the Circassians said: “There are no extra guests.”

5. If many guests arrived, then those who arrived from afar were always given special honor. As the old Circassian proverb says: “A distant guest is more valuable than a close one.”

6. Our ancestors always had houses for guests (khacheshi). Nowadays, even if there are no such haches, there should always be an extra room for guests.

7. It is indecent to keep a guest on the threshold for a long time; you must immediately, after greeting them, lead them into the house.

8. The guest must be seated in a place of honor, which is reserved for elders. Even if the guest is younger, the owner cannot sit next to him until he gives him permission.

10. In ancient times, it was impossible to ask a guest who he was and on what issue he came. You could only ask after three days. Now this is no longer relevant. Now the guest must be asked who he is and help if he is in trouble.

11. Guests must not be left alone in the room. If you still need to go out, then you must definitely leave one of the residents of the house so that the guest does not feel unwanted.

12. You cannot make a guest wait for a long time to eat. Even if the family has nothing to eat, neighbors will come to the rescue. The Circassians believed that “if someone has a guest on the street, then he is a common guest.”

13. Today, even alcohol is served on the table for guests. But putting modern alcoholic drinks on the table is too dangerous. It is better to put on the table a drink that replaced alcohol among the Circassians - makhsima.

14. In ancient times, if men and women went to visit together, they were never seated next to each other. Women immediately went to the kitchen or to a separate room. The reason for this was that, for aesthetic reasons, Circassian women did not want men to see the process of eating.

15. In ancient times, the youngest residents of the house had to bring a towel, water, a basin and soap to guests before meals, so that the guest would not be bothered to go outside.

16. There always had to be careful care at the table; one of the younger ones in the house always had to monitor whether the guest had a fork, spoon, or whether the guest’s mug was filled. The owner of the house could not finish the meal first. If this happened, then he thereby made it clear to the guest that he could finish eating. It was indecent.

17. Circassians always first seated the youngest in the family - children - at the table, so that they would not feel hungry, and only then set the table for the guests.

18. You should never decide family affairs in the presence of a guest - this is the height of disrespect for him.

19. The guest’s clothes must be ensured that they are clean; if necessary, shoes should be washed if they are dirty.

20. When the time comes for guests to leave, under no circumstances should you show them that you are happy about their departure.

21. If a guest was dear and long-awaited, the Circassians always gave him gifts. The guest must always be escorted to the gate and wait until the guest leaves.

There are peoples whose history reads like an exciting novel - there are so many dizzying turns, bright episodes and amazing events. One of these peoples is the Circassians, indigenous people KCR. This people not only has a unique culture, but also managed to become part of the history of countries very distant from. Despite tragic pages history, this nation has fully retained its distinct individuality.

History of the origin of the Circassians

No one knows exactly when the ancestors of modern Circassians appeared in the North Caucasus. We can say that they have lived there since Paleolithic times. The most ancient monuments associated with them include the monuments of the Dolmen and Maykop cultures, which reached their peak in the 3rd millennium BC. Scientists consider the areas of these cultures to be their historical homeland. As for ethnogenesis, according to a number of researchers, they owe their origin to both the ancient Adyghe tribes and the Scythians.

Ancient authors who called these people “Kerkets” and “Zikhs” noted that they lived over a large territory - from the Black Sea coast in the area of ​​​​present-day Anapa to. The inhabitants of these lands themselves called and call themselves “Adyghe”. A line from the “Hymn of the Circassians,” written in our time by M. Dzybov, reminds us of this: “Self-name – Adyghe, Other name – Circassian!”

Around the V-VI centuries, numerous Adyghe (ancient Circassian) tribes united into single state, which historians call "Zikhia". Its characteristic features were belligerence, constant expansion of land and a high level of social organization.

At the same time, that feature of the people’s mentality was formed that invariably aroused the admiration of contemporaries and historians: a categorical reluctance to obey any external forces. Throughout its history, Zikhia (since the 13th century it received a new name - Circassia) did not pay tribute to anyone.

By the late Middle Ages, Circassia had become the largest state. In terms of the form of government, it was a military monarchy, in which the Adyghe aristocracy, headed by princes (pshchi), played an important role.

Constant wars turned the Circassian people into a nation of knights, who invariably amazed and delighted observers with their military qualities. Thus, Genoese merchants hired Circassian warriors to guard their colonial cities.

Their fame reached Egypt, whose sultans willingly invited natives of the distant Caucasus to serve in the Mamluk detachments. One of these warriors, Barquq, who ended up in Egypt against his own will in adolescence, became a sultan in 1381 and founded a new dynasty that ruled until 1517.

One of the main enemies of the state during this period was the Crimean Khanate. In the 16th century, having concluded a military treaty with the Muscovite kingdom, their army made a number of successful campaigns in the Crimea. The confrontation continued after the departure of the Muscovite kingdom from the region: in 1708, the Circassians of the Caucasus defeated the army of the Crimean Khan during the Battle of Kanzhal.

The indomitable, warlike character was fully revealed during the course. Even after the defeat of the village of Gunib, they did not stop resisting, not wanting to move to the swampy areas allotted to them. When it became obvious that these people would never reconcile, the leadership of the tsarist army came up with the idea of ​​their mass resettlement in Ottoman Empire. The deportation of the Circassians officially began in May 1862 and brought untold suffering to the people.

Tens of thousands of not only Circassians, but also Ubykhs and Abkhazians, were driven into desert areas on the Black Sea coast, unsuitable for living, deprived of basic infrastructure. Famine and infectious diseases led to a significant reduction in their numbers. Those who managed to survive never returned to their homeland.

As a result of the resettlement, today there are 6.5 million of them living in Turkey, 100 thousand in Syria, and 80 thousand in their ancestral lands. In 1992, the Supreme Council of Kabardino-Balkaria, in a special resolution, qualified these events as genocide of the Circassians.

After the deportation, no more than a quarter of the people remained in the Caucasus. Only in 1922 did the Karachais and Circassians receive their own autonomous region, which in 1992 became the Karachay-Cherkess Republic.

Traditions and customs, language and religion

During their thousand-year history, the Circassians were adherents. In the Early Bronze Age, their early monotheistic religion arose with a mythology that was not inferior in complexity and development to that of the ancient Greeks.

Since ancient times, the Adyghe worshiped the life-giving Sun and the Golden Tree, Fire and Water, believed in a closed circle of time and in the one god The, and created a rich pantheon of heroes of the Nart epic. In the first book about the Circassians, written by the Genoese D. Interiano at the beginning of the 16th century, we find a description of a number of customs that clearly go back to paganism, in particular, funeral rituals.

The next religion that found a response in the soul of the people was Christianity. The first to bring news of him to Zichia were, according to legend, the apostles Andrew and Simon. Since the 6th century. Christianity became the leading religion and remained so until the fall of the Byzantine Empire. They professed the Orthodox faith, but a small part of them, called “Frankkardashi,” converted to Catholicism.

From about the 15th century. a gradual beginning begins, which is now the official religion. This process was completed only XIX century. In the 1840s, the adoption of laws replacing previous legal customs took place. Islam not only helped to create a coherent legal system and consolidate the ethnic group, but also became part of the people's consciousness. Today Circassians are Muslims.

Everyone who wrote about the Circassians in different periods their history, among the main traditions, the cult was especially noted. Any guest could count on a place in the kunatskaya and at the table of the owner, who had no right to bother him with questions.

Another feature that struck foreign observers was the disdain for material wealth, which in the Middle Ages reached the point where it was considered a disgrace for the Adyghe aristocracy to engage in trade. The highest virtues were courage, military skill, generosity and generosity, and the most despicable vice was cowardice.

Raising children was aimed at developing and consolidating these virtues. The children of the nobility, just like everyone else, went through a harsh school in which their character was forged and their bodies were tempered. Adults were impeccable riders, capable of picking up a coin from the ground while galloping, and hardy warriors who were fluent in the art of horsepower. They knew how to fight in the most difficult conditions - in impenetrable forests, on narrow isthmuses.

The life of the Circassians was distinguished by simplicity, organically combined with complexity social organization. The favorites that decorated the feasts were also simple - lyagur (lamb with a minimum of spices), (boiled and stewed chicken), broths, millet porridge, Adyghe cheese.

Main element national costume- Circassian - became a symbol of Caucasian costume as a whole. Its cut has not changed for several centuries, as can be seen from the clothing in the 19th century photo. This costume suited the appearance of the Circassians very well - tall, slender, with dark brown hair and regular facial features.

An integral part of the culture were those that accompanied all celebrations. Such popular dances among the Circassians as uj, kafa, and uj khash are rooted in ancient rituals and are not only very beautiful, but also full of sacred meaning.

One of the main rituals is the wedding. among the Circassians it was the logical conclusion of a series of rituals that could last for more than one year. It is interesting that the bride left her parents’ house immediately after an agreement was concluded between the girl’s father and the groom. She was taken to the house of relatives or friends of the groom, where she lived until the wedding. Thus, the pre-wedding ritual was a simulated kidnapping with the full consent of all parties.

The wedding feast lasted up to six days, but the groom was not present: it was believed that his relatives were angry with him for “kidnapping the bride.” Only after the end of the wedding did he return to the family nest and reunite with his wife - but not for long. After the wedding, the wife moved to her parents and lived there for quite a long time, sometimes until the birth of the child. Weddings in the Karachay-Cherkess Republic are still celebrated magnificently today (as you can see by seeing the Circassian wedding celebration on video), but, of course, they have undergone adjustments.

Speaking about the present day of the ethnic group, one cannot help but recall the term “dispersed nation”. Circassians live in 4 countries, not counting Russia, and within the Russian Federation - in 5 republics and territories. Most in (over 56 thousand). However, all representatives of the ethnic group, no matter where they live, are united not only by the language - Kabardian-Circassian, but also by common customs and traditions, as well as symbols, in particular, known since the 1830s. national flag - 12 gold stars and three gold crossed arrows on a green background.

At the same time, the Circassian diaspora in Turkey, the diasporas of Syria, Egypt and Israel live their own lives, and the Karachay-Cherkess Republic lives its own. The republic is known for its resorts, and above all, but at the same time, industry and livestock farming are developed in it. The history of the people continues, and there is no doubt that there will be many more bright and memorable pages in it.