Adyghe Khabze: Book I

By Kadir I. Natho

This book "Adyghe Khabze" is about the customs and traditions of the Adyghe (Circassian) people, who are one of the oldest people in the world with a unique language and distinctive culture, appeared larger than life in the historical arena of the world in far distant times, survived the ancient civilizations of the Babylonians, Assyrians and Hittites and contributed to the world culture the Heroic Nart Epics, the Promethean Spirit and the world renowned Maikop Culture. Their rituals, customs and traditions, which are described in this book, are actually their ancient unwritten code of life and honor, Adyghe Khabze, and deal with such vital human qualities as kindness, compassion, honor and conscience. Those who follow them seriously, whether they are Adyghes or not, will certainly become pure in soul and heart, true to their words and will learn to live honestly, without deceiving themselves or others, without interfering in the affairs of others, without subservience and genuflection to the powerful in this world of ours, respecting the opinions of others with a lofty human dignity, understanding their situation, helping and protecting the weak, standing up for the degraded and insulted for the sake of fairness and justice, living by their honest work, without stealing, envy and greed and raising children according to the norms of high moral and spiritual values of Adyghe Khabze, respecting elders and honoring the women, the tender givers of life.

In short, my dear reader, I hope you will read this book and find it pleasurable, interesting, informative, wholesome and beneficial.

• Language: English
• Publisher: Xlibris US
• Release date: Dec 18, 2015
• ISBN: 9781514434628

Kadir I. Natho

Kadir I. Natho was born in 1927 in Hatramtook, Anapa region, Caucasus. He became a refugee in 1943; survived World War II, escaped the First and Second Forced Repatriations to the Soviet Union in 1945 and 1947 from Austria and Italy, respectively; lived in various European countries; and moved to Jordan in 1948. He emigrated from Amman to the United States in 1956 and settled in New York City in 1959. He graduated from the School of American Journalism and Henry George School of Social Science (science of political economy), studied English literature, and took writing courses. His short stories were translated into Turkish and published in Kuzey Kafkasya, one of which was included in the Anthology of the Short Stories of the Caucasus in Turkey. He published a collection of his short stories, Old and New Tales of the Caucasus, in 1969, and a novel, Nicholas and Nadiusha, in 1978, which was translated and published in Russian and Circassian, in Maikop in 1992 and 1993 under the titles of Otchuzhdionyie and Tsif Lyiekher (Outcasts). A part of this novel was also translated in Kabardian and published in a series in the newspaper Adyghe Psale and in the literary magazine Oshhamakho (Elbrus) in 2007 and was included in the Selections of Literature for Reading for eleventh graders in 2013. He wrote a three-act play, Medea, in Circassian, for the State Theater of the Republic of Adyghe, the premiere of which was held in Maikop on April 28–29, 2009, which was well received even by the Russians. It was performed again and again in Maikop, Krasnodar, Nalchik, and Moscow and received first prize in the North Caucasian Drama Festival in Maikop. His Old and New Tales of the Caucasus was included in the student literature of the State University of Adyghey in 2007. He published Circassian History in 2009, which was translated in Turkish, Arabic, and Russian and published in Maikop, Republic of Adyghey; Ankara, Turkey; and in Amman, Jordan, and was translated in Kabardian, in Cherkessk in 2014. He published Memoirs in 2010, which was published in Turkish in Turkey in May 2014 and translated in Russian in Maikop. He translated and published Adighe Khabze, Custom and Traditions, by Professor Seraby Mafedzev and published Grand Abduction in 2017, based on the fact that Circassians had abducted the daughter of General Zass during the Russo-Caucassian War (1786–1864) and now has submitted for publishing the translation of the first volume of History of Adyghe Literature. He acquired G. A. Press in New York City, and, in the 1960s, published for years books and periodicals for Russian and Ukrainian authors and organizations, and his own bilingual magazine, the Circassian Star, in English and Circassian, in order to disseminate Circassian history, culture, and folklore and to revive the national consciousness of the Circassian diaspora. He devoted his time and energy to helping the Circassian community in the United States; was chairman of the Permanent Council of the Circassian Benevolent Association in Wayne, New Jersey (1987–1991); was president of the CBA (1991–1998); and was a delegate of the CBA in the Congress of the International Circassian Association in Nalchik (1991 and 2000), in Maikop (1993), in Cherkessk (1996), and in Krasnodar (1998). He organized the Institute of Circassian Studies as a branch of the CBA for the study of Circassian history, culture, and folklore and translated the books Heroic Epos, NARTS and Its Genesis, by Asker Gadagatl.

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Copyright © 2015 by Kadir I. Natho.

Library of Congress Control Number:   2015920535

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               Softcover        978-1-5144-3461-1

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CONTENTS

Acknowledgment

Introduction

The Unique Adyghes

From the Publisher El-Fa

President’s Commentary on This Book

Foreword

CHAPTER I GREETINGS WHEN MEETING

CHAPTER II KHABZE IS NOT INVENTED

CHAPTER III THE STATUS OF WOMEN IN THE SYSTEM OF ADYGHE KHABZE

CHAPTER IV FAMILY AND KHABZE

1.   THE CHILD CYCLE OF THE RITES—KHABZE

Suspension of the Red Cheese

Tying in the Cradle (гущэхэпхэ)

The First Step (лъэтеувэ)

Amusements and Games for Children

Demonstration of Upbringing (п1ургъэлъагъу)

Parents and Their Children

Placing the Pole (къурагъ еупсей)

2.   ADYGHE WEDDING

Matchmaking (лъыхъу)

Inspection of the House (унаплъэ)

Marriage Contract (нэчыхьытх)

The Voyage for the Dowry (уасэ1ых)

Modern Marriage Contract (нэчэхьытх)

The Legends about the Honored Dishes of the Half Head and Bird Stomach

Evening Parties (жэщщыс)

Bringing the Bride (нысашэ)

The Newlywed in the House of a Friend (тешэ, тешэрып1)

Taking the Young Bride into the Large House (унэишэ)

The Removal of the Cover (хъытех)

The Escape of the Old Woman (ныуэжь ш1эц1ывэж)

The Return of the Young Man (щауэишыж)

Small Lead-In of the Bride in the Large House (унэишэ ц1ык1у)

Girl’s Table (хъыджэбз 1энэ)

Mutual Visits (к1элъыгъак1уэ, къык1элъык1уэ)

To Fetch Water (псыхьэ)

Acquaintance with the Son-in-Law (малъхъэишэ)

3.   VISITING THE SICK (Щ1ЭПЩАК1УЭ)

Woeful Khabze

4.   OF HOSPITALITY

CHAPTER V VILLAGE KHABZE

CHAPTER VI FOOD PRODUCTS

CHAPTER VII NATIONAL CALENDAR

CHAPTER VIII ADYGHE ТХЬЭЛЪЭ1У

Making Sacrifices to the Fire of the Hearth

Khurome (Хъуромэ)

Jor Prayer (Тхьэлъэ1у)

Breaking the Fast (1ут1ыж)

Going Out to Plow

The Return of the Plowmen

Untimed (Noncalendar тхьэлэ1у)

Prayers of the Mowers

The Removal of the Sickle

Prayers to the Deity of Sozeresh

T’heshkhueguhejh (Тхьэшхуэгухьэж)

FEW MORE WORDS

Summary

Literature (Литература)

Bio

ADYGHE

CUSTOMS AND TRADITIONS

by

Serabi Mafedzev

October 28, 2013

Translated

by

Kadir I. Natho

January 22, 2015

Kabardino-Balkarian State University. H. M. Berbekov

International UNESCO Chair in Education and Upbringing in the Spirit of the Culture of Peace and Human Rights

R e v i e w e r, Doctor of History

H. M. Dumanov

<>

Concept of Publication,

Dummy,

Technical Editing,

Design,

and

Illustrations

Mikhail Gorlov

<>

This work is dedicated to

Adyghe patriots

who devoted their lives to their

beloved people and nation.

ACKNOWLEDGMENT

My profound gratitude to Bunyamin Akyuz and Saida Merzekanova for constantly treating me with great Adyghe Khabze and helping me with my computer problems while writing this book. May God generously bless them with a long, healthy and prosperous life for their kind attention and devotion to me.

INTRODUCTION

In translating the book Adyghe Khabze of Seraby Mafedzev, I left Adyghe words, phrases, and texts in Cyrillic (in their original Adyghe script) because I could not find any other means of expressing their proper Adyghe pronunciation. I also translated in English the footnotes in this book but gave the list of the literature in Russian at the end of the book.

THE UNIQUE ADYGHES

This book is about the customs and traditions of the valiant Adyghes, one of the oldest people in the world with a unique language and distinctive culture. They appeared in the historical arena of the world larger than life in far distant times; survived the civilizations of the Babylonians, Assyrians, and Hittites; and contributed to the world culture the Heroic Nart Epics and the world-renowned Maikop culture, which astounded the scholars of the world. Their customs, traditions, and rituals described in this work are, perhaps, the debris of the invaluable gems of the moral and spiritual life they led in those early times of history as well as of the lofty code of conduct they had established, the invaluable foundations for future civilizations. Regretfully, however, after waging heroic desperate resistance war for one hundred years against the Russian colonial aggression, the tsarist regime forcibly uprooted and expelled this ancient nation from its historical land, threw the Circassians into the confines of the then Ottoman Empire and supplanted their native land with Cossack stanitsas and Russian settlements, thus committing its planned systematic genocide against the ancient Adyghe (Circassian) nation. As a consequence, the descendants of this ancient nation became scattered all over the world (only 10 percent of the population remains in the homeland). Thus, they have become on the verge of extinction, gradually losing their language, traditions, and ancient colorful heritage!

Please read it, dear reader. The interesting facts in this book will enrich your life!

Kadir I. Natho

FROM THE PUBLISHER EL-FA

The year 2001 has been declared as the United Nations Year of Dialogue among civilizations, and in the same year, the World Conference against Racism, Racial Discrimination and Xenophobia of Intolerance connected with it is to be held. Regrettably, on the eve of the new millennium, the North Caucasus region of Russia is still perceived by the world as the zone of conflict of cultures, religions, and ethnic groups, assuming cruel and violent forms. The sources of conflicts and violence are always and everywhere rooted in ignorance, prejudice, and mutual misunderstanding that breed intolerance. Transition to the culture of peace, tolerance, and nonviolence would be attainable by means of dialogue among cultures and civilizations. Only such dialogue will give us the opportunity to mobilize all those human values that are present in every culture—great or small, modern or traditional, secular or religious.

This publication aims to make some contributions to spreading the culture of peace and nonviolence through dialogue among cultures. The book allows everyone to obtain adequate knowledge about moral and aesthetic values inherent in the traditional ethnic culture of Adyghes, one of the aboriginal nations of North Caucasus. The term Adyghe denotes modern Adyghes, Kabardians and Cherkesses. At present, they live not only in their native land—in the republics of Adyghey, Kabardino-Balkaria, and Karachayevo-Circassia. Considerable Adyghe diaspora also exists abroad, predominantly in Turkey and in the countries of the Near East.

In the course of their known history, Adyghes had active interaction with the neighboring peoples of the Caucasus and great powers that have political and cultural influence in this area. The content of this book demonstrates that the traditional culture of Adyghes is characterized by its great openness and ability to exchange cultural values and ethical and aesthetic models. The ethical aspects of Adyghe traditions, customs, and patterns of communicative behavior are presented in this book in great detail. The reader can be certain that at the basis of Adyghe cultural heritage are the principles of benevolence and respect to the dignity of everyone—man or woman, old or young, countryman or guest.

This publication is one of the steps initiated in the Kabardino-Balkarian Republic within the framework of the United Nations Year of Dialogue among Civilizations (2001). Publishers were guided by the belief that Adyghe cultural tradition bears in it the essential elements that are closely akin to the contemporary human values, which underlie the modern concept of the culture of peace and nonviolence. Mobilization of these elements will be conducive to the establishment of firm and lasting peace in the entire North Caucasus.

PRESIDENT’S COMMENTARY ON THIS BOOK

I present this book, which really absorbed the eternal values of Adyghe (Circassian) ethnocultural heritage, to the reader with pleasure, in my capacity as one of Adyghes and as the president of the multinational Kabardino-Balkarian Republic, where a part of the Adyghe nation—Kabardians—lived for centuries with Balkars, Russians and representatives of other nations, preserving peace and good cooperation and promoting common cultural heritage.

The past ten years of intensive reorganizations in our country was accompanied by a splash of ethnic self-awareness, which encouraged us to solve the initial problems of national and cultural revival of Adyghes and other peoples of Adyghey, Kabardino-Balkaria, and Karachay-Cherkessia. The search for the mechanisms of the ethno cultural self-preservation and determination of the historical perspective for the development of the Adyghe nation is possible only in several directions.

First of all, the solutions of our historical problems are possible only through the strengthening of the Russian state system on the track of the developments of democracy and genuine federalism. Assistance to this process ought to be sociopolitical imperative not only for Adyghes but also for the Balkars and our other peoples, because only democracy and federalism can be the guarantors of the observation of the rights of man and of the preservation of the ethno cultural identities of nations in such a huge multiethnic country like Russia.

The search for ways to optimally join the values of the traditional culture and the mentality of Adyghes and other nations with the universal interests of modernization processes is also extremely important and requires serious scholarly analysis. It will enable our nation to solve the dual task on the threshold of the third millennium—the problem of the preservation of her national and cultural identity and, simultaneously, the integration of the world processes.

Finally, the national strategy of Adyghes, Balkars, and other nations could only be the strategy of the world. Regardless of where Adyghes live today—in the republics, krais (administrative units), or regions of North Caucasus or beyond the confines of Russia—they should always multiply peaceful initiatives, maintain tolerance and promote compromise and collaboration.

The content of the book of Sarabi Mafedzev convinces one that at the basis of Adyghe culture has always been the idea of peace and humanism and it enables us to look with optimism on the possibility of achieving the abovementioned tasks.

V. M. Kokov

President of the Kabardino-Balkarian Republic

Signature

FOREWORD

This book is devoted to Adyghes—to the contemporary Kabardians, Adyghes, and Cherkes, to their ancient unwritten code of life and honor—Adyghe Khabze. However, it does not mean that others cannot and should not read it. Printed word becomes the property of all, and it is remarkable if it somehow helps people, enriching and perfecting their moral credo. Our vain world is so imperfect; so much shortages and flaws are in it, especially when it concerns such human qualities as kindness, compassion, honor, conscience, and others that, it seems, there would have been much less minuses if we regarded the norms of Adyghe Khabze, not formally, not for ostentatious trumpery, but seriously treated the standards of Adyghe Khabze, knew them and followed them without slyness and pretense.

This is not only a good wish. At the end of the twentieth century, the youth can receive complete access to the national cultural traditions and master them without distorting layers only through the system of cultural enlightenment. Society has changed too much, and too strongly has changed the cultural environment of its existence since the times when Adyghe Khabze was being formed and established. Social mechanisms, which in the past provided a stable reproduction of Adyghe Khabze in all completeness of values and norms, stopped to function. The same sources from which new generations extract their notions about the proper life and conduct of man—the contemporary means of mass information and contemporary school—do not so far fill in this gap.

Adyghe Khabze, which is understood as the law or the way and which is prescribed to one person and society as a whole, symbolizes as before the cultural and moral identity of each Adyghe. But today we must confess that two lines have formed two subcultures in the Adyghe ethnocultural space. For one of them is typical, to speak openly, low, profane forms of function and reproduction of the main categories of Adyghe Khabze, which frequently locks in within the frameworks of table rituals. Loudly and openly expressed reverence to the norms of traditional Adyghe culture in this case does not come near the genuine spiritual values that comprise its essence. The other line is directed at the revival not only of the external—formal, but also of the internal—philosophical, moral, and aesthetic aspects of Adyghe Khabze. It is the difficult course. But the author of this book would have liked that this group of men, especially young people, who have chosen this course, would expand every day. Then the pretense would leave our way of life and we will begin to live by the rules and principles of Adyghe Khabze: without deceiving ourselves or others, without interfering in the affairs of others, without putting on airs, without being conceited, without subservience and genuflection to the powerful of this world of ours, without stealing, without envy, without greed, being pure in soul and heart, true to our words, being modest and honest with a lofty human dignity, respecting the opinions of others, understanding their situation, helping the weak, protecting them, doing good deeds, standing up for the degraded and insulted, living by our own honest work, raising children according to the norms of Adyghe Khabze, respecting elders and honoring women, and so on.

It goes without saying that it is self-deception, and unthinkable, that our contemporary life would become, with a wave of the magical wand, more kind and not so hard and severe. On the contrary, each time life brings to us new surprises, developing rather quickly according to its internal laws and drawing in its spectral world more and more young people for whom such notions as modesty, respectability, compassion, charity, and so on are empty sounds. Of course, one should not be hypocrite. But when at the state level and with the help of quite effective means of mass information, hiding behind comfortable slogans of freedom of speech and press, the unbridled pornography, debauchery, cynicism, and other antipodes to the notion of life itself are disseminated and circulated; when it is being repeated from day to day, from hour to hour, the mentality of the individual is destroyed of the entire nation. It is impossible to resist it all, especially for the young people.

One should not doubt that the human soul is tired; it can no longer bear the element that is offered to him by the technical and machine civilization, supported by political psychosis. The live, vital warmth of the soul yields place to the cold, stony, iron reason. And one cannot take shelter from it all neither behind strong fence, nor behind concrete wall, nor behind lead sarcophagus. The only means against all this (we should all strongly believe in it) is our Adyghe Khabze. We ought to think that not too many people have such a marvel like Adyghe Khabze. We hope whoever reads this work to the end will be convinced in it.

What is said does not mean that Adyghes should stay away from everything new, to refuse all the blessings that bring progress and civilization, to sit back in the carriage, to revive their grandfather’s methods of tilling the land, to get and keep necessary products for the security of life, and so on. The question is how to learn to appreciate the good things that the nation worked out for many centuries, to fill your soul with good intentions and deeds and to carefully treat the traditions, perfecting them.

Adyghe Khabze never came out against the sufficiency in the family, provision and comfort. To it laconically testifies the proverb «Шхын нэхърэ шхалъэ», the meaning of which does not come to simple ascertaining: to have material blessings.¹ On the contrary, in the folk wisdom, more important is the moral aspect: not so important the satiety and the belly as the restraint and refinement. At the same time, without having anything to one’s name, it is impossible to guard any customs and traditions, to cope with generous rituals, with which the Adyghe life was so rich. If the person drinks up in the evening everything he earned during the day, if he is indebted like he is garbed in silk, it is clear that such a person has no concern for Adyghe Khabze. Therefore, folks used to say, The prosperous proprietor treats the whole village, but the poor cannot even treat his own mother.

A prosperous life, of course, is a blessing. It is another thing when a human being loses his conscience because of wealth. Adyghes were never greedy or avaricious. This attitude contradicted Adyghe Khabze. Adyghes considered that one should not trust in any way the human being who is blinded by acquisition.

There are more than four thousand nationalities in the world. Among them, one could hardly find even one person who does not like his way of life, customs, and traditions, which were customary to him since childhood. Moreover, there are few people who think in general of the possible shortcomings of his native society in which he grew and was brought up. To make for yourself an objective idea about the life and ways of life of one or other nation, about his customs and traditions, to determine how humane, positive, or negative they are, one must know what motivated them and what lies on their foundation, why they became customs and rituals, etc. One should also know the customs and traditions of other nations so that one could compare them.

But few people paid any attention to these customs and traditions in the past, particularly concerning numerous nations that possess supreme power and arms and are seized with the urge for expansion. Their customs and traditions were quite guaranteed, although in the sense of humanness, they did not have any comparison with the customs and traditions of ethnic minorities. Owing to this situation the customs and traditions of the latter at best were declared the relics of the past, with which one had to fight, which must be eradicated, and which one was required to turn down. If it will not be done voluntarily, then threat would follow, and after that force would be used. Frequently the leading, intelligent sector of the same nation was used, whose customs and traditions had become antiquated and hindered progress and civilization. In this way, or almost in this way, were debased truly human qualities: good neighborliness, friendship, compassion, nobility, and others, about which they speak at present with regret, wondering how all this has turned into the opposite.

To determine and establish social significance and universal values—the customs and traditions of one or other nation, despotic methods of rule are not suitable. Therefore, impartial people can soberly assess the customs and traditions of different ethnic groups even though they are from other nationalities by origin. To say it openly, there were not too many people like that in the past.

In the days of old, and even in the times not so distant, representatives of one nation were interested and studied the way of thinking of another nation not out of idle curiosity or scholarly investigation, but for more earthly purposes—for capture and exploitation.² It, of course, does not mean that among the so-called travelers, writers on social themes and missionaries were not enthusiasts and genuine scholars who ventured to distant countries for their description and studied customs and traditions, religion, the history and the material and spiritual culture of the society. Examples of it are not few in the ethnographic science. In particular, an enormous literature exists about Adyghes, their social life, and their family life written by Western, including Russian, and Eastern authors of the past centuries. Regretfully, in this sea of literature, there are sufficient (number) of those, which were written by incompetent people in favor of or to justify colonization policy, defaming moral values of Adyghes, therefore requiring refutation, at best the most serious critical approach and comprehension. Its detailed analysis would take more than one special study, which is not the aim of this work.

All people on earth belong to a certain ethnic commonality. All of them eat, sleep, and think. In this sense, there are no large differences between nations. Nevertheless, they differ not only in language but also in racial belonging. They are made unlike each other: on the one hand, by the lifestyle, manners and methods of work, sleep, dress, and so on; on the other hand, by the method of thinking, world outlook, upbringing of the new generation and by moral categories: conscience, bashfulness, namys, humanity, honor, dignity, and so on. For Adyghes, all of these factors were united by the conception of Adyghaghe (Adyghism, of being an Adygh) and was included in Adyghe Khabze.

Human being who observed Adyghe Khabze did not tolerate familiarity and familiar attitude to him. Adyghes said about it in the past with irony: «Къэбублэр хабзэщ» (What you begin is Khabze). Now it seems to have become the norm. When people did not have their literary culture, paradoxical though it may be, Adyghe Khabze was observed and fulfilled by all Adyghe branches and subdivisions in a fuller form, without special violations, borrowing the main rules from each other. Each Adyghe ethnic group had such authorities, the significance of whose opinion characterized the phrase Go and ask. These respected elders taught moral principles to the young with inquisitive mind, separate ethnic societies exchanged them (young people), and they were sent to their neighbors to get acquainted with the customs and traditions of these peoples. Later, having reached a certain age, such experts of Adyghe Khabze acted as its advocates and protectors, introducing at the necessary moment clarity in some or other questions of behavioral culture, proceeding from the usual legal norms of the ethnos. This truly high and honorable duty was served by one of the last among Adyghes, apparently, the philosopher and thinker of the mid–eighteenth century, Jabagh Kazanoko. After him, Adyghe Khabze, it can be assumed, developed spontaneously. Neither the «пщы-уэлий» (elder princes), nor the «хеящ1э» (arbitrator), nor the «джэгуак1уэ» (folk singers) and others could do anything about it. Besides, approximately in this period, the claims of foreign enemies on Adyghe lands become more intense and massive, and naturally, under their pressure the main moral principles of Adyghe Khabze are destroyed. Moreover, in the same years, the methods of the Russian rule and the organization of social life,³ which are alien to the people, become firmly established among Adyghes by fire and sword. Adyghe Khabze and these orders were incompatible for the freedom-loving mountaineers not only in spirit but also in essence. The people, who were thus doomed to forcible extinction, had no time for these traditions, especially for their observance.

Y. Shardanov,⁴ Sh. Nogmov,⁵ S. Khan-Guirey,⁶ F. Leontovich,⁷ and others, were at one time engaged in collecting and putting in good order some of the principles of Adyghe Khabze. One can find, in their works, separate central moments of the customs and traditions of the people, which pertain to such institutions as the atalyk institution, the kunak institution, the institution of hospitality, sworn brotherhood, and so on. Nevertheless, it should be noted that these authors, and in particular F. Leontovich, stressed such problems as the property rights, norms of inheritance, payment of the dowry «уасэ», to who, what, and how much was due. Questions of the mutual relationships between the suzerains and their vassals, between feudal lords and their subjects, and the rules regulating their relationships are especially accented in them. At the same time, regretfully, family household relationships are touched in them only slightly, and the methods of upbringing of younger generations – respecting elders, honoring the women, and so on – are mentioned in general lines. What has been said is not a reproach; all of it is simple statement of facts, based on the following principle: you cannot blame the young researcher for what he did not draw in but thank him for what he succeeded to do and to leave behind him.

Contemporary authors also wrote about different aspects of Adyghe Khabze. They also wrote about it in Russian and (more considerably) in the native Adyghe language. However, the customs and traditions of Adyghes, which existed from time immemorial, did not become the property of the press up to now. Of course, it would have been more useful not to write and not to read about Adyghe Khabze, but to know and to observe it, and to live by its norms. But it is more expedient to record them in writing while its main principles are not finally forgotten.

Of course this does not mean that the word printed on paper is not immortal. It, the paper, could be torn or burned. Eternal is the thing that men memorize and hand down from generation to generation. We should not forget it.

The main focus of this work is not devoted to how, according to the rules of Adyghe Khabze, they divided the property, what privileges enjoyed in society the socially advanced classes (princes and nobility), and others, but in what way Adyghe Khabze regulated the mutual relations of people in their family and public lives; how Adyghism was observed; how the etiquette between the older and the younger people, between men and women, between the proprietors «бысым» and the guests was observed; how the family was organized; how the village and public rituals and prayers were performed; and so on. To remain a human being, for a man this, apparently, is more actual and important.

This book is based on many publications on Adyghe ethnography of the past as well as of the present centuries, archive excerpts, and especially expeditionary field materials, which were collected from the representatives of the older generation during the twenty-five years of work of the author in the Kabardino-Balkarian Scientific-Research Institute. The abundance of literary sources about Adyghes, their customs and traditions, Adyghe Khabze as a whole, in the form they existed earlier, would have been lost, disappeared, if it were not for our simple, modest, experienced-in-life, old men and women, sweet grandmothers and grandfathers, who are for some reason called by the official term informers. It is they, our old men and women, the absolute majority of whom, regretfully, have left us, who preserved such a marvel as our Adyghe Khabze. They are the golden grains of the Adyghe ethnic group—weighty gold nugget; moreover, they are mines of information, humanity and nobility. May God grant that our and the following generations would be worthy of their good memory. Then Adyghes would be Adyghes, and the nation would live with its face and with its Adyghe Khabze.

We must also note the following: the customs and traditions that are described in this book were not collected in one concrete village, not in one subdivision of Adyghe ethnic commonality and are not the exclusive property of the inhabitants of any particular region or republic, where Adyghes live. These materials belong to all Adyghes and are recorded by the Kabardians, Besleneys, Bjedughs, Abadzekhs, Temirgoys, Shapsughs, and Mamkhegs and also, as far as possible, by the Circassians abroad. Therefore, to say, to be offended, or to argue that in our village or aul were not some such customs, that in the book were not reflected the traditions, customs, and rituals that existed in our place, and so on, it seems, there is no need. So there is no need to quarrel or to be indignant. If someone knows interesting customs that elevate the dignity of Adyghes, which were not revealed in this research, my pressing request is preserve them and hand them down to young people so that they would not be forgotten but would be the examples of Adyghe Khabze for the blessings of the nation.

Lately much is being said and written about the revival of the national culture, language, customs, and traditions. And it is comforting. For different reasons, this work, after it was typeset, lay for about five years. New materials appeared; from certain subjective opinions, one could easily give up. But that is a new page makeup. Therefore, the author left everything as it was. I should also make this remark. Sometimes it is not easy to state the questions of a traditional culture in another language. It would seem they are simple terminologies and idioms, but they cannot be easily translated; approximately conveying the meaning that the people give them is even impossible. Therefore, inevitably, there will be many terminologies in the text in Adyghe language, pertaining to the customs, rituals, and traditions—in general, to Adyghe Khabze. Besides, Adyghes compare their Adyghe Khabze to climbing a steep mountain, and acquiring it requires not only constant self-control but also definite efforts. It is banal, but without effort, nothing is given. In this sense, my wise old men are right, to whose words we have frequently to resort. Many people consider that the Almighty T’hashkho provided man with eyebrows and eyelashes to make him beautiful and attractive. Man does not have eyebrows and eyelashes for that but to prevent salty perspiration from running in his eyes when he is doing strenuous physical work. Similar functions have the beard and mustaches of men. They have to be the getter, to labor much and to perspire. And the fact that women don’t have hair on their face is so that one could see them blush.

I don’t know how philosopher materialists and authorities of different fields of knowledge would regard similar explanations, but I think these words are the words of the wisest Adyghe old man, who has exceptional power of observation and a lively, shrewd mind. Men are men; but women are mothers, wives, and sisters. Therefore, here the folks say, To cherish the boy means to raise a man; to cherish the girl is to care for the future. Women always need care and attention. What can be compared with that which creates life? To bear a child is not enough; he has to be cared for and he has to be raised to become a real Adyghe man who would glorify his clan; she has to become real Adyghe woman who would guard Adyghe Khabze and hand down its moral principles to her children. In the name of it, one should do everything possible and impossible, including the transfer to the young generation the native, like they say here, mother tongue. Otherwise, what is Adyghe Khabze without Adyghe language? They are one; one without the other does not exist.

Those people are not right, who frighten people, saying: we are dissolving and assimilating. What is important is not that. The main problem is that we may lose such a marvel as Adyghe Khabze, which few other people have. Adyghes used to say, They test gold with acid, but man, by means of Adyghe Khabze. To bring up young people under the protection of Adyghaghe (Adyghism) and Adyghe namys is the duty of everyone. Nobler responsibility is hard to find. Our Khabze and language are we, our past, present, and future.

In short, Adyghe Khabze, from the philosophical positions, is world outlook; from the psychological positions, it is the state of the soul, satisfied with the sense of fulfilled duty; and from the worldly and social positions, it is the form of thinking and moral spirituality. The main hypostasis of it is: Adyghaghe—the display of all the best qualities of Adyghe toward others and namys—the profound respect for elders and women, for people in general, as well as personal human dignity. On how they were fulfilled in practice and what was their essence will be discussed more fully in the course of this exposition.

Men are apt to idealize their past. To avoid it details and facts prevail in this work and everyone is given the opportunity to discuss and analyze them in his own way. By the way, the author does not entertain the idea that everything (in this work) will be taken in unconditionally. It is difficult to expect delight and approval in the contemporary world, which is ridden with distrust and international skepticism, when, as Adyghes say, they seek for hair even in the contents of the unbroken egg. The Japanese is reproached for being polite and hardworking; the Jew, for being intelligent and enterprising; the German, for punctuality and pedantry; the French, for correctness and sentimentality; the English, for gentlemanliness and adherence to his traditions; the Abkhazian or Shapsugh, for being freedom loving and prideful; the Chukchu, for being simple hearted; and so on. Meanwhile, one should be jealous of all this and study it seriously like a human being. At one time, all of it formed the capacious notion Homo sapiens (intelligent human) if men did not step unconsciously over this borderline in their development.

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Chapter I

GREETINGS WHEN MEETING

Come to think of it, man has created nothing more astonishing than the word. If one knew what formed the foundation of one or the other word, why does it mean this thing and not another, many things would have become clear and taken their places. For example, think of the Adyghe word «еблагъэ» (welcome to the house, to partake in food, etc.) or of the Adyghe proverb «Л1эужьыр бжъиблк1э мауэ» (the genealogy is calculated up to the seventh generation). Does not «бжъибл» (seven-fold) or «блы» (seven) have a connection with the former? Did it not mean Be our kin, relative, join us, or become like us, because Adyghes even called the relative from the woman’s line «благъэ» (relative).

The roots of the idea «еблагъэ» go back far into the depths of history. To wit, many ancient ethnic groups spread their genealogy up to the seventh generation. All those who were included in the circle of such relationship had to help, support, defend each other, and so on. In some ethnic societies, including Adyghes, exogamy was practiced. All this was a complex system in history. There is no need to explain it here in detail. The fact is that Adyghes still strictly observe exogamy, firmly opposing incest.

Adyghe «еблагъэ» is not only laconic and sincere but is also imbued with great human enthusiasm and profound warmth. Every Adyghe puts in it much sincere warmth. The word «еблагъэ» and the hospitality that follows it are inseparable from Adyghe culture—they are part of his soul like many other Adyghe greetings on almost every concrete occasion, depending on what kind of work the man is doing at the moment, where he is going, and so on.

Of course, many of these greetings have become archaic at present and people are using them seldom. Nevertheless, they were one of the things that constituted the traditional Adyghe communicative culture. One could not confuse them. For instance, the greeting with which one had to address a herdsman differed from the greeting to a plowman, traveler, mower, and others. However, before describing them, it would perhaps be expedient to say a few words about the word «апщий» that accompanies all these expressions. It is not used independently⁸ in all contemporary Adyghe dialects. To search for the origin or etymology of one or other word without sufficient detailed argument would be improper. Nevertheless, we shall venture to assume in the form of scholarly hypothesis that the word «апщий» is of the same root with the ideas such as «пщы» (prince), «ущиин» (to admonish), «гуащэ» (princess or lady), «аущ» (saint or holy), with which Adyghes honored Jesus Christ⁹ in the times of Christianity. Therefore, «апщий» in its primary form signified, apparently, holy with the synonyms good, happy, lucky, and so on.

As it has already been noted, there were many greetings, and they differentiated depending to whom they were addressed. There is no need here to enumerate them. We shall mention the more widely used and typical of them to let you form an idea, because the observations of all the rules, which are predetermined by the principles of Adyghe Khabze, begin from personal contacts. Adyghes say that although men observe Khabze for themselves, it is directed to those with whom they associate.

If they met a man in the yard at home or in the field camp, with some occupation, they addressed him with the words «1уэхуф1охъуэ апщий» (May your work be good, happy). Moreover, they could say, «Ф1охъус апщий» (May it be good). The second expression was used when the person being addressed was engaged in some sort of work that required a special skill or mastery: saddler, harness maker, gunsmith, jeweler, and others. In both cases, the answer was the same: «Упсэу апщий, Тхьэм и щ1асэ ухъу, еблагъэ» (Be healthy, holy, may you be favored by God, welcome). Herdsmen were greeted with «Бохъуэ апщий» (May you raise more). «Eблагъэ» (Welcome) was not added to his answer, but he simply answered «Yпсэу апщий, Тхьэм и щ1асэ ухъу, еблагъэ» (Be healthy, holy, may God favor you). When the person approaching was younger, the herdsman extended to him his right hand. If he was older, then the young herdsman had to wait. After the greeting, the elder person decided whether to extend his hand or not. No offense or scorn was seen in it. When the older person decided to shake hands, the younger one squeezed the older person’s hands gently and respectfully. But in either case, the approaching person was the first to greet, whether he was younger or older.

With respect to this typical Adyghe parable, the following is narrated: Before his death, the father bequeathed to his son: Never fully greet anyone at work, always eat tasty food and wear new shoes every day. The father died, and the son began to live by his will. Greeting no one in the fields, he, like an arrogant man, antagonized not only his friends but also the friends of his father. Constantly eating delicious food and wearing new shoes daily, he squandered everything his father had acquired. Having thus found himself in a difficult situation, he finally asked his mother, Was really Father my enemy? Why did he leave such a will for me? His mother replied, Your father was not your enemy. He wanted to support you by his will. Dying, he ordered me not to contradict you in anything until you ask me about it. And I kept silent. The first will of your father—‘Never greet anyone while working in the field’—meant if you get up every morning earlier than all and go to the fields to work, then all who came there after you would be greeting you and you would be returning their greetings. The second will—‘Always eat delicious food’—meant for the person who has worked in the field, perspiring and hungry, any food seems delicious and tasty like honey. And the third will—‘Wear new shoes every day’—meant that every evening before going to sleep you had to clean your shoes, then they would seem new to you in the morning. That’s it, my son. Nothing has happened. The main thing is that you did not breach the will of your father. I am satisfied. You are the worthy son to your father. There is no greater happiness for the mother than to see her well-brought-up son. Of course, it would have been better if you had asked me at once. If you don’t know or don’t understand what they tell you or what they expect from you, then you must ask them about it without waiting for long. Aferim, I am happy.¹⁰

It seems that handshake greeting came into practice among Adyghes not long ago. At least old men, who were one hundred years of age in the seventies, testified that when men greeted each other, the person who had approached raised his right hand in a half-closed fist and put it to the temporal part of his head and then, standing at attention, slightly inclined his head and placed his opened hand to his chest in the region of his heart. The person who returned the greeting repeated the same thing but waited while the guest expressed the words of greeting. Women greeted men or responded to their greetings in the same way, but without placing the right hand on the chest. At the same time, of course, women very seldom used the standard greetings of herdsmen, plowmen, and mowers. At home, their gestures of greeting or answers to them were accompanied with pleasant words.¹¹

Mowers were usually greeted with «Шхошхэ апщий» (perhaps: May you stockpile much good fodder of hay). The answer to it was «Упсэу апщий» (Be healthy, happy). However, the answer could be more thorough depending on the relationship between the parties who met: «Бэ зышхын Тхьэм къуит» (May God give you much [cattle] to eat it), or in jest: «Уашхэ уи 1ыхьэщ» (May a badger be your share).

The man plowing in the field was saluted: «Бовэ апщий» (May your plowing be good, holy). The answer to it was the usual: «Упсэу апщий» (Be healthy, happy). The beekeeper was addressed: «Фо бэв апщий» (Plenty of good honey). His answer was the same standard: «Упсэу апщий». They approached the man who sheared sheep with the words «Цыщ махуэ апщий» (May there be much shearing of good wool). They answered it with «Пщын куэду Тхьэм къуит» (May God give you much to shear). They greeted the traveler, «Гъуэгужь апщий» (Good old road), and they answered, «Упсэу апщий, дызэдижьэ апщий» (Be healthy, may we be good fellow travelers). On the threshing floor, they saluted: «Хьэм бэв апщий» (Happy, rich threshing). The answer followed: «Упсэу апщий, бэв Тхьэм къуит апщий» (Be healthy, may God give you much abundance).

Having met a hunter, they greeted him, «Хьахъужь апщий» (A good, fast greyhound dog to you). The answer was original for hunters: «Си хьэм къуэжар Тхьэм къуит апщий» (May God kindly give you everything that stole away from my greyhound dog). If the hunter already had any prey, they said to him, «Миным и лъабжьэ ухъу» (May you have less than one thousand). The hunter answered, «Миным и щ1агъ хъун куэд Тхьэм здыдигъэгъот» (May God give to both of us many things that are less than one thousand). When hunters met, they, as usual, didn’t divide the preys among themselves. But when a person who was not a hunter met them, especially who seemed to be poor, the hunter gave him part of his prey, and the other expressed his gratitude with the words «Тхьэм ф1ыр (псапэ) лъынигъэс уи анэ адэ дунейм eхыжахэм» (May God credit the good deed [psape] to your deceased mother and father). When the person who met the hunter knew that the parents of the latter are still in good health, he said, «Тхьэм ф1ыр лъынигъэс уи унагъуэм щыщу дунейм ехыжа пстэухэм» (May God credit the good to all the deceased members of your family).¹²

A group of men at the table was greeted with the words «Гуп махуэ апщий» (Good, happy company). The oldest in the group, the Тхьэмадэ, answered, «Упсэу апщий, щауэ махуэ ухъу апщий» (Be healthy, may you be happy, good young man). If the person who had entered was older, then young men stood up and waited until the older person greeted them with a handshake. But they could treat each other by exchanging greetings without a handshake. This was the case when two groups of men met. In that case, the oldest of the approaching group saluted, and the oldest of the other group greeted him. In either case, if the members of the group who was approached were seated, then they stood up. If they sat at the table having a meal, regardless of the age of the person who had entered, the Тхьэмадэ at the table did not rise. If he, the Тхьэмадэ, wanted to confer special honor to the elder person who had entered, he asked one of those who stood at the table to be seated, after which the Тхьэмадэ rose and greeted the person who had entered. It was considered that at the table (at weddings or ceremonials) on which food was served, someone had to remain seated without fail. The table, served with ceremonial food, was older than all.

The greetings about which we spoke pertained mainly to men working in the fields, occupied with some affair at festivities, and so on. Adyghe women were seldom preoccupied with them. At times, if an old woman was for some reason found in the field, she could have used these standards. Even in cases like that, however, when women met each other, they usually inquired about the health of each other and about the health of their loved ones and wished each other happiness, well-being, and success.

Sick person who had recuperated was greeted, «Лъапэ махуэ къыухьэжьэж» (May you walk again on lucky feet). If an older person thus greeted the sick man, then the person who had recuperated wished him a happy old age and to a younger person «Насыпыф1э ухъу, апщий» (May you be fortunate, apshii). To the person who had lost something, they said, Let it not be deducted from your happiness. Thus, they also addressed those who lost cattle. But if cattle died, then they said, May it be prolific, may God still augment (the same kind of cattle one still has). Such master answered, May God grant that which will multiply.

To the person who received injury, who was wounded, they wished, «Фэбжь хъуами, лажьэ Тхьэм имыщ1к1э» (Although it became an injury, may God prevent it from becoming a calamity, that it may be healed without any complications). If they addressed someone with claims, with reproach, they began it with the words «А зи узыгъуэ к1уэдын» (Thou, all whose sicknesses may disappear). If they interrupted someone, they said, «Уи псалъэр ф1ык1э у1ыгъэ» (May you hold your word for better). If they touched someone, they said with due apology, «Тхьэм ф1ык1э си 1эр къыуигъэ1усэ» (May my hand touch you with good). To the person who gave his daughter for marriage, they said, May God make your daughter leave lucky heel, may she be on good terms with those to whom she went, may she be comfortable there. And the persons who brought the bride were greeted, May God let her step in your house with lucky toes, may she be as you would like her to be, may God make her be in harmony with you. They wished to those who became related, Good mutual kinship and that it would last for long.

To the young man who became married, they said, «Уи пщ1эгъуалэм и хъер улъагъу» (May you see the good of your grey). This kind of greeting, of course, came from friends and persons of the same age. And older persons (who were not close relatives magnanimously kept silent and made believe that nothing had happened), who considered they should express their best wishes, said, «П1эщхьагъ махуэ Тхьэм пхуищ1, гу Тхьэм зэщывигъахуэ» (May God make it for you, lucky pillow, may your hearts join together). Congratulating a young person, they wished, May God let you reach old age together. They pulled the ear of the young father to whom was born the firstborn. It apparently signified do not slip up anymore. Shapsughs pulled the ear not of the father but of the elder brother of the newborn.

They expressed condolences to the relatives of the deceased: May God make it so that you will not forget him, may he rest there in peace, may God make it so that he will not suffer the wish for this mundane world, may God not let you see a bigger sorrow that would compel you to forget about him. These were the standard expressions Adyghes used.

However, the nation had other majestic greetings and condolences that were formed eloquently and emotionally, which were improvised by men with sharp minds «джэгуак1уэ» (folk singers). No doubt, it introduced impetus, intimacy, and kindness. In general, Adyghes esteemed highly a well-aimed wise word that was expressed on time and in place.

With the acceptance of Islam, many (almost all) Adyghe greetings were replaced by the expressions Salamun Aleikum—Aleikim Salam. They are applicable to all occasions when men meet. However, it is the custom of Adyghes that when the person greeted was seated, he had to stand up regardless of his age. When a younger person greeted an older Adyghe with «ф1эхъус», the latter would only rise slightly or seem to do so. When an older man addressed a younger person with traditional Adyghe greeting, the latter had to rise unless he was sick.

Lately, at weddings and other celebratory meals, they began to use «Салам алейкум» instead of the traditional «Гуп махуэ апщий». Arguments spring up in similar cases about the usual glass when joining a group: «гупмахуэбжьэ» (the glass for happy group). Those who joined the group deny it, saying, «Дэ гуп махуэ апщмй жыт1акъым» (We didn’t greet you with group makhue, apshii). After that, the others counter, «Ат1э сэламыбжьэ фефэ» (Well, drink a glass for Selam). Without any doubt, this is absolutely inadmissible by the norms of Adyghe Khabze. To compel anyone to drink for any reason is contradictory to all the principles of an Adyghe. Therefore, they used to say, «Фадэр гуак1уэpыефэщ» (Drinks are for those who like them). Moreover, the subject matter was not about vodka, brandy, or other alcoholic drinks but about the traditional «махъсымэ».

Speaking about greetings, the following should also be noted: Adyghes never conveyed greetings to the elder in former days. They inquired about his health, asked to tell him that they were interested in his health, affairs, etc., but did not say, convey to him our «Ф1эхъус», our «Сэлам». They considered the one who is given life is not immortal. Suddenly could happen the irremediable, and one might not have the time to convey the greetings to him. And Salam, which is not conveyed, is a debt, a great sin. Therefore, like the saying goes, Adyghes left urgent business and «Щ1ы лей, гъуэгу лей зэпачырт» (Crossed extra lands, extra long roads) in order to convey the greetings that are addressed to another.

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Chapter II

KHABZE IS NOT INVENTED

Difficult is the time at present. Moreover, it is terrible and dangerous. It compels the most reserved and hardy men to grumble and the most hardworking and caring women to despair about the future of their children and grandchildren. No one can say what can be expected tomorrow. Like in the Middle Ages, the herdsman goes to the field with a gun. Even those who are at home are in constant fear. The number of burglars is growing from day to day, and the so-called organized crime has swamped the country—in a word, complete revelry of crooks and thieves below and above. Everyone grabs what he can. And this is called privatization and market economy. Neighbors do not trust one another. Where are the times when men in the villages slept at night with open windows and wide open doors? No one even thought of iron railings, latches, and bolts. Not only metal gates but even armored doors do not guarantee safety. You only have to knock on the door of a neighbor to invite him for the birthday of your granddaughter, and he will first look at you through the cyclopean peephole then inquire, Who are you? Afterward, he will slightly open the heavy door and, without removing the chain, will resentfully ask what right do you have to disturb him. This is at the time when we are wealthy. Our homes and apartments with railed windows and massive doors began to resemble prison cells. No matter where you look, everything is the same. One rumor is more dreadful than the other, as mentioned in this song: Nine grams in the heart … To deprive a man of his life—utter rubbish, like to crush a small insect.

To set one nation against the other is very easy in a time like this. It is even very simple. It is difficult to come between and try to pacify until the brewing conflict does not take a terrible turn: with daggers, rifles, tanks, armored cars, and airplanes, which do not take off in similar cases without bombs (OK, not with atomic or hydrogen bombs!). It is even more difficult to pacify the hostile parties after the clash, after the split blood. Adyghes say, "Nothing takes so long to dry, like blood. The man who esteemed and to whom his dignity was dear never forgot about it. Blood was not forgiven, although there was a time when they paid for it, paying «лъыуасэ» (the price for blood). But only few people accepted it. The price for blood was blood. And it was ruin for the hostile parties, a dreadful sorrow and an enormous misfortune.

Therefore, the elders of the tribe and families tried to prevent any controversies in life to reach bloodshed and treated the custom such as blood revenge with extreme caution. The shed blood alienated conflicting men from each other, turning them to sworn, irreconcilable enemies. Moreover, the sense of fulfilling the duty never gave full satisfaction to the avenger. As testified by those who in the distant past had the terrible lot, they constantly glanced at their hands. Blood always has a strong memory. It always stings the honor and conscience of man. But there are times when blood links strangers into brotherhood. In that case, like the milk of the mother, it pacifies those who have blood feud and turns enemies into friends. Every beginning has an end. Perhaps, therefore Adyghes say, If men didn’t concede and didn’t compromise, blood feud would have no end. We shall hope that this boundless lawlessness in the country will end, in the words of F. Dostoevsky, pauper, but vainglorious. And we shall hope that Moloch, which has awakened in