The origin of the indigenous Caucasian peoples, the origin of the peoples inhabiting the Caucasus. What peoples live in the North Caucasus

Targamos is mentioned in the Bible, in the so-called “Table of Nations”, being, as in the Georgian chronicles, the grandson of Japheth (see “Genesis”, chapter 10, article 3). True, in the Bible the name of this character sounds like Torgama

The scholar-monk Leonti Mroveli, who lived in the 11th century, wrote a historical work called “The Life of the Kartli Kings.” This work, based on even more ancient chronicle sources of Georgians and, perhaps, Armenians, is the beginning of all known copies of the collection of ancient Georgian chronicles “Kartlis Tskhovreba” (“Life of Georgia”), compiled into a single book between the 12th and 14th centuries. Leonti Mroveli describes the origin of the indigenous Caucasian peoples as follows: “First of all, let us mention that the Armenians and Kartlians, Rans and Movakans, Ers and Leks, Mingrelians and Caucasians - all these peoples had a single father named Targamos. This Targamos was the son of Tarshis, the grandson of Japheth, the son of Noah. That Targamos was a hero. According to the division of languages, when the Tower of Babel was erected, languages ​​were distinguished and scattered from there throughout the world. Targamos came with his entire tribe and established himself between two mountains inaccessible to man - Ararat and Masis. And his tribe was great and countless, he acquired many children, children and grandchildren of his sons and daughters, for he lived six hundred years. And the lands of Ararat and Masis could not accommodate them.
The countries that fell to them as their inheritance are these boundaries: from the east - the Gurgen Sea, from the west - the Pontic Sea, from the south - the Orets Sea and from the north - the Caucasus Mountains.

Among his sons, eight brothers distinguished themselves, powerful and glorious heroes, whose names were: the first - Gaos, the second - Kartlos, the third - Bardos, the fourth - Movakan, the fifth - Lek, the sixth - Eros, the seventh - Kavkas, the eighth - Egros... “The circle of Caucasian peoples perceived by the ancient historian as “descendants of Targamos” is limited. If everything is clear with the Armenians, Kartlians (Georgians), Mingrelians and Rans (Albanians), then other names require decoding, which we get from G.V. Tsulaya in the relevant notes. Thus, the Movakans turn out to be a tribe of Caucasian Albania, related to the modern Lezgins, the Eras are an ancient powerful people who lived in the adjacent territories of modern eastern Georgia and western Azerbaijan (historical Kakheti), the Leki are “the Georgian name for the peoples of Dagestan as a whole,” and, finally, the Caucasians are the ancestors not only modern Chechens, Ingush and Batsbis, but also other Nakh tribes and ethnic groups that have not survived to this day.

The boundaries of the “country of Targamos” are clearly delineated, in which scientists see memories of the kingdom of Urartu during the period of its power. We would like to draw the attention of readers to the fact that by naming the eponym (name of the legendary ancestor) of this or that people, Mroveli does not confuse this relationship anywhere else, that is, for him the Dagestanis always remain “descendants of Lekos”, the Vainakhs - “descendants of the Caucasus”, Georgians - “descendants of Kartlos”, etc. At the same time, new eponyms may be named (for example, among the Dagestanis Khozonikh), but it is always emphasized that the new legendary character introduced on the pages of the narrative is a son, grandson, or a more distant, but always direct, descendant of one of the eight brothers - the sons of Targamos.

Subsequently, Mroveli narrates the victorious struggle of the Targamosians (in which, as already noted, one can see the Chaldo-Urartians) with Assyria. Having repelled the onslaught of the Assyrians and defeated their forces, eight brothers - the sons of Targamos - received their inheritance in the Caucasus to live. Six brothers and their corresponding peoples (Armenians, Georgians, Mingrelians, “Movakans”, Albanians, Eras) ​​remain in Transcaucasia. Mroveli writes about the settlement of the North Caucasus:
“The lands north of the Caucasus not only were not the lot of Targamos, but there were no inhabitants north of the Caucasus. Those spaces from the Caucasus to Great River, which flows into the Daruband Sea (Caspian Sea; “Great River” - Volga - author). That is why Targamos chose two heroes from among the many - Lekan (Lekos) and Caucasus. He gave Lekan lands from the Daruband Sea to the Lomek (Terek) River, to the north - to the Great Hazareti River. To the Caucasus - from the Lomek River to the borders of the Caucasus in the West.”

So, the Dagestanis settled from the Caspian Sea to the Terek, and the Vainakhs - from the Terek “to the borders of the Caucasus in the West.” It is interesting that in Mroveli we also find the ancient name of the Terek (Lomeki), which is composed of the Vainakh phrase “mountain river” (lome - khi). As for the geographical term “Caucasus”, it should be taken into account that ancient Georgian authors, including Mroveli, always meant the Central Caucasus and specifically Mount Elbrus by this term.9 Consequently, the boundaries of the “Caucasus lot” reached Elbrus and included this mountain.

Further, after describing the settlement of the North Caucasus by Dagestanis and Vainakhs, Mroveli returns to the events that took place in Transcaucasia, in the “destiny of Kartlos”. He talks about his descendants, about attempts to introduce royal power in Georgia, about civil strife, etc. The narrative is brought to the ancient era and, despite the chronological uncertainty, two characteristic moments are clearly emphasized - the rise and flourishing of the capital Mtskheta among the ancient Georgian cities and the paganism of the Georgians, who during the period under review worshiped “the sun and the moon and the five stars, and their first and main shrine there was Kartlos’s grave.”

Here's a quote from the source:
“At that time, the Khazars strengthened and began a war with the Lek and Caucasian tribes. The Targamosians at that time were in mutual peace and love. Over the sons of Caucasus was the ruler Durdzuk, the son of Tiret. Six Targamosians decided to seek help in the fight against the Khazars. And all of the Targamosians gathered, overcame the Caucasus mountains, conquered the borders of Hazara and, having erected cities on its outskirts, returned.”

Let's stop quoting for a minute. Some clarification is needed here. In the ancient Armenian version of “Kartlis Tskhovreba”, the passage we cited above is conveyed in the following words: “At this time, the Khazrats tribe strengthened, they began to fight against the clan of Lekats and Kavkas, who fell into sadness because of this; they asked for help from the six houses of Torgom, which at that time were in joy and peace, so that they would come to them for salvation, who went in full readiness to help and crossed the mountains of Caucasus and filled the lands of Khazratz with the hands of the son of Tiret - Dutsuk, who called them to the rescue."

The ancient Armenian version significantly complements the Georgian one. Firstly, it becomes clear that the main burden of the war with the Khazars fell on the shoulders of the Vainakhs (Durdzuks, as the Georgians called them almost until the 19th century), and it was they who turned to the Transcaucasians with a request for help. Help was provided, but the conquest of the Khazar lands was carried out by Vainakh forces (“the lands of Khazrat were filled with the hands of Tiret’s son, Dutsuk...”). Let us return, however, to the interrupted quotation: “Following this (that is, after the military defeat - author) the Khazars elected a king for themselves. The entire Khazar region began to obey the chosen king, and the Khazars led by him passed the Sea Gate, which is now called Darubandi (that is, Derbent - author). The Targamosians were unable to resist the Khazars, for there were countless of them. They overran the country of the Targamosians, crushed all the cities of Ararat, Masis and the North...”

Further it tells about the frequent raids of the Khazars in Transcaucasia, about the capture of people, etc. It is noted that for raids the Khazars used not only the Derbent Pass, but also the Daryal Gorge. Then Mroveli records the first appearance of Ossetians in the Caucasus: “On his first campaign, the Khazar king crossed the Caucasus mountains and overwhelmed the peoples, as I wrote above. He had a son named Uobos, to whom he gave captives Somkhiti and Kartli (that is, Armenia and Georgia - author). Gave him part of the Caucasus country, west of the Lomeka River to the western limits of the mountains. And Wobos settled. Its descendants are oats. This is Ovseti (Ossetia), which was part of the destiny of the Caucasus. Durdzuk, who was the most famous among the sons of Caucasus, left and settled in a mountain gorge, to which he gave his name - Durdzuketi..."

The Chechens once had three such symbolic objects: “koman yay” (“national cauldron”), “koman teptar” (“national chronicle”) and “koman muhar” (“national seal”). All of them were kept in Nashakh, in the ancestral tower of Motsar (Motsarhoy), an ancient clan that was the custodian of these national Chechen relics.

The names of these 63 types were stamped on bronze strips that were soldered vertically to the outside of the cauldron.

The cauldron was destroyed by order of Imam Shamil by two Chechen naibs in 1845 or 1846. The Naibs were representatives of the Nashkho and Dishni types. Realizing what they had done, they began to blame each other for this sacrilege. Enmity began between them, and their descendants were reconciled only in the 30s of the 20th century.

The original manuscript of Alan Azdin Vazar was recently discovered. This manuscript, written in Arabic, was found by Jordanian historian Abdul-Ghani Hassan al-Shashani among 30 thousand ancient manuscripts stored in the al-Azhar mosque in Cairo. Azdin, according to the manuscript, was born in the year of the invasion of Tamerlane’s hordes in the Caucasus - in 1395. He calls himself a representative of the “Alan Nokhchi tribe.” Azdin's father, Vazar, was a high-ranking officer, one of the mercenary military leaders of the Mongol-Tatar army and lived in the capital of the Tatars - the city of Saray. Being a Muslim, Vazar sent his son to study in Muslim countries. Then he returned to his homeland with the goal of preaching Islam among his compatriots. According to him, one part of the Alan-Vainakhs professed Christianity, the other professed paganism (“magos tsIera din” - that is, the sun - and fire worship). The mission of Islamization of the Vainakhs at that time did not have any tangible success.

In his book, Azdin Vazar describes the boundaries and lands of settlement of the Alan-Vainakhs: north of the Kura River and Tusheti, from the Alazan River and Azerbaijan - to the northern limits of the Daryal and the Terek. And from the Caspian Sea (along the plain) to the Don River. The name of this plain has also been preserved - Sotai. The manuscript also mentions some settlements Alania: Mazhar, Dadi-ke (Dadi-kov), Balanjar fortress, Balkh, Malka, Nashakh, Makzha, Argun, Kilbakh, Terki. The area in the lower reaches of the Terek, at its confluence with the Caspian Sea - the Keshan plain and the island of Chechen - is also described. Everywhere Alans and Vainakhs are completely identical for Azdin. Among the Vainakh clans listed by the missionary historian, the majority have survived to this day. However, he also mentions those clans that are not present in the Vainakh type nomenclature today, for example: Adoi, Vanoi, Suberoi, Martnakh, Nartnakh, etc.
got it here

According to historians, philologists and archaeologists, on the territory of the modern Caucasus at the moment descendants live about 60 different language groups, And more than 30 nationalities. Over the centuries-long period of formation of nationalities in a territory bordering on constant wars and devastation, the ethnic group was able to carry its culture and customs through the centuries. Getting acquainted with each of them is backbreaking work, but learning about most of them will be at least interesting.

Conducting our excursion about the peoples of the Caucasus, I would like to determine the path along which we will go through getting acquainted with the general facts characteristic of a particular ethnic group. Let's start with the Western Caucasus, and the most western nationality - the Abkhazians. Let's finish our acquaintance in the east, together with the Lezgins. But let's not forget about the nomadic tribes.

Let's start with them in order to get acquainted with geographical features Caucasus in order to understand the specifics of life of all other nationalities. The fact is that the North Caucasus predisposes people to farming. Therefore, many nomadic tribes settled down and began to build their own culture locally. Starting from Abkhazians and ending with residents Alanya.

Southern part of the Caucasus

But as for the southern part of the Caucasus, the soil in these places is barren. The water that comes from the mountains reaches the plain in a stagnant form, because the irrigation systems are far from perfect. Therefore, as soon as summer comes, nomadic tribes go higher and higher into the mountains. It all depends on the conditions for the livestock. If there is enough food, the height remains unchanged.

With the onset of cold weather, nomads descend from the mountains. Tatars, Nogais and Trukhmens live according to the principle of trampled grass: as soon as the grass underfoot is trampled, it’s time to move. And depending on the time of year, they decide whether to go up the mountains or go down.

Map of the settlement of nationalities:

Now let’s return to the tribes that settled in ancient times and chose agriculture as the basis of their livelihoods.

The most numerous peoples of the North Caucasus

Abkhazians

- the westernmost people of the Caucasus. The majority are Christians, but since the 15th century, due to the expansion of the territory, Sunni Muslims were added.

The total number of Abkhazians around the world is about 200 thousand people in 52 countries.

The cultural component of the Christian people is traditional to the area. They have long been engaged in and famous for carpet weaving, embroidery, and carving.

The next people heading east. The northern slopes of the Caucasus, as well as the plains near the Terek and Sunzha, are their habitat. The current territory of Karachay-Cherkessia, however, has nothing in common with the Karachais except territory. At the same time, there is a relationship with the Kabardians, but they, due to the administrative-territorial division, also share territory with the distantly related Balkars.

All of them belong to the Circassians. The cultural heritage of which has made a huge contribution to the world heritage of blacksmithing and jewelry.

Svans

- the northern branch of the Georgians, which retained its own language And cultural heritage. The territory of residence is the most mountainous part of Georgia, from 1000 to 2500 meters above sea level.

A characteristic feature of the cultural life of the Svans is the absence of serfdom and the conditional principle of nobility. There were no wars of conquest. In total there are about 30,000 Svans around the world.

Ossetians

– ancient people Iranian origin. The Ossetian kingdom of Alania is one of the most ancient and has carried Christianity in its original form through the centuries. Many republics, due to unsettled Christianity, converted to Islam, but Alania largest territory Northern Caucasus inherited Christianity. The moment of Islamization has passed.

and Chechens

- related peoples. The majority profess Islam, with the exception of those living in Georgia. The total number of peoples is about 2 million people.

Lezgins

The easternmost region is represented by the peoples of present-day Dagestan. And the most common not only in Dagestan, but also in Azerbaijan - they are distinguished by a rich cultural heritage.

Played a decisive role in the formation of the Caucasian peoples geographical location. Situated on the borders Ottoman Empire, Byzantium, Russian Empire- they were predetermined by a military past, the features of which were reflected in the character and specificity of the peoples of the Caucasus. However, it is worth noting that the cultural heritage was preserved despite the oppression of neighboring empires.

1. Features of ethnic history.

2. Economy and material culture.

3. Features of spiritual culture.

1. The Caucasus is a unique historical and ethnographic region characterized by a complex ethnic composition of the population. Along with large nations numbering millions of people, such as Azerbaijanis, Georgians and Armenians, in the Caucasus, especially in Dagestan, there live peoples whose number does not exceed several thousand.

According to anthropological data, the indigenous population of the Caucasus belongs to the large Caucasian race, to its southern Mediterranean branch. There are three small Caucasian races in the Caucasus: Caucasian-Balkan, Western Asian and Indo-Pamir. The Caucasian-Balkan race includes the Caucasian anthropological type, which is common among the population of the central foothills of the Main Caucasian Range (eastern Kabardians and Circassians, mountain Georgians, Balkars, Karachais, Ingush, Chechens, Ossetians), as well as Western and Central Dagestan. This anthropological type developed as a result of the conservation of the anthropological characteristics of the ancient local Caucasian population.

The Caucasian-Balkan race also includes the Pontic type, the carriers of which are the Abkhaz-Adyghe peoples and Western Georgians. This type was also formed in ancient times during the process of gracilization of the massive protomorphic Caucasian type in conditions of high-mountain isolation.

The Central Asian race is represented by the Armenoid type, the origin of which is associated with the territory of Turkey and Iran and neighboring regions of Armenia. Armenians and eastern Georgians belong to this type. The Indo-Pamir race includes the Caspian anthropological type, which arose within Afghanistan and Northern India. The Azerbaijanis belong to the Caspian type, and as an admixture to the Caucasian type, this type can be traced among the Kumyks and the peoples of Southern Dagestan (Lezgins and Dargins-Kaitags). Of all the peoples of the Caucasus, only the Nogais, along with Caucasoid ones, also have Mongoloid characteristics.

A significant part of the indigenous population of the Caucasus speaks Caucasian languages language family, numbering about 40 languages, divided into three groups: Abkhaz-Adyghe, Kartvelian and Nakh-Dagestan.

The languages ​​of the Abkhaz-Adyghe group include Abkhaz, Abaza, Adyghe, Kabardino-Circassian and Ubykh. Abkhazians (Apsua) live in Abkhazia, partly in Adjara, as well as in Turkey and Syria. Close to the Abkhazians in language and origin are the Abazins (Abaza), who live in Karachay-Cherkessia and other regions of the Stavropol Territory. Some of them live in Turkey. Adygeis, Kabardians and Circassians call themselves Adyghe. Adygeans inhabit Adygea and other regions of the Krasnodar Territory. In addition, they live in Turkey, Syria, Jordan and other countries in the Middle East and Balkans. Kabardians and Circassians live in Kabardino-Balkaria and Karachay-Cherkessia. They are found in the countries of the Middle East. In the past, the Ubykhs lived along the Black Sea coast, north of Khosta. Currently, a small number of them live in Syria and Turkey.

The Kartvelian languages ​​include Georgian and three languages ​​of Western Georgians - Mingrelian, Laz (or Chan) and Svan. The Nakh-Dagestan group of languages ​​includes Nakh and Dagestan. The closely related Chechen and Ingush languages ​​belong to the Nakh languages. Chechens (Nakhcho) live in Chechnya, Ingush (Galga) in Ingushetia, some Chechens also live in Georgia (Kists) and Dagestan (Akkins).

The Dagestan group consists of: a) Avar-Andocese languages; b) Lak-Dargin languages; c) Lezgin languages. Of all the listed languages, only Georgian had its own ancient writing, based on the Aramaic script. The peoples of the Caucasus also speak languages ​​of the Indo-European, Altaic and Afroasiatic language families. The Indo-European family is represented by the Iranian group, as well as the Armenian and Greek languages. Iranian-speaking people are Ossetians, Tats, Talysh and Kurds. The Armenian language stands apart in the Indo-European family. Some Caucasian Greeks (Romans) speak Modern Greek.

After the annexation of the Caucasus to Russia, Russians and other peoples from European Russia. The Altai family of languages ​​in the Caucasus is represented by its Turkic group. Turkic-speaking people are Azerbaijanis, Turkmen (Trukmen), Kumyks, Nogais, Karachais, Balkars and Greek-Urums.

Assyrians speak a language of the Semitic group of the Afroasiatic language family. They live mainly in Armenia and other places in Transcaucasia.

The Caucasus has been developed by man since ancient times. Archaeological cultures of the Lower and Middle Paleolithic were discovered there. Based on materials from linguistics and anthropology, we can conclude that the descendants of the ancient “autochthonous” population of the Caucasus are peoples who speak languages ​​of the Caucasian language family. In the course of their further ethnic development, they entered into ethnocultural contacts with other ethnic groups and, depending on specific historical conditions, mixed with them, incorporating them into their ethnic environment, or were themselves subjected to assimilation.

In the 1st millennium BC. and in the first centuries AD. The steppe spaces north of the Caucasus ridge were occupied by successive Iranian-speaking nomadic tribes: Cimmerians, Scythians, Sarmatians and Alans. In the middle of the 4th century. Turkic-speaking nomads - the Huns - invaded the North Caucasus. At the end of the 4th century. here a large confederation of Turkic tribes was formed at the head.

In the VI-VII centuries. Some of the nomads switched to semi-settled life and sedentary life in the plains and foothills, engaging in agriculture and pastoralism. During this period, processes of ethnopolitical consolidation took place among the Caucasian-speaking population: among the eastern and western Circassians.

In the middle of the 6th century. Avars migrated to the Cis-Caucasian steppes from across the Volga. At the beginning of the 7th century. in Western Ciscaucasia a new confederation of Turkic tribes arose, known as “Great Bulgaria”, or“Onoguria”, which united under its rule all the nomads of the North Caucasian steppe. In the middle of the 7th century. this confederation was defeated by the Khazars. The Khazar Khaganate dominated the population of the North Caucasus steppe. During this period, nomads began settling on the land not only in the foothills, but also in the steppe regions.

From the middle of the X to the beginning of the XIII century. in the foothills and mountainous regions of the North Caucasus there was a rise in productive forces, primitive communal relations continued to collapse, and the process of class formation took place within the framework of stable political associations that took the path of feudalization. During this period, the Alanian kingdom especially stood out. In 1238-1239. Alania was subjected to the Mongol-Tatar invasion and was included in the Golden Horde.

The Adyghe peoples in the past lived in a compact mass in the area of ​​the lower reaches of the river. Kuban, its tributaries Belaya and Laba, as well as on the Taman Peninsula and along the Black Sea coast.. Kabardians who moved at the beginning of the 19th century. in the upper reaches of the Kuban, they were called Circassians. The Adyghe tribes that remained in the old places made up the Adyghe people. The Chechens and Ingush were formed from tribes related in origin, language and culture, representing the ancient population of the northeastern spurs of the Main Caucasus Range.

The Caucasian-speaking peoples of Dagestan are also descendants of the ancient population of this region.

The formation of the peoples of Transcaucasia took place under different historical conditions. Georgians are descendants of the oldest autochthonous population. The ethnogenetic processes that took place in ancient times on the territory of Georgia led to the formation of East Georgian and West Georgian ethnolinguistic communities. Western Georgians (Svans, Mingrelians, Laz, or Chans) occupied larger areas in the past.

With the development of capitalism, the consolidation of Georgians into a nation took place. After the October Revolution in the process further development Local ethnographic features gradually weakened in the Georgian nation.

The ethnogenesis of the Abkhazians took place from ancient times on the territory of modern Abkhazia and adjacent areas. At the end of the 1st millennium BC. Two tribal unions formed here: the Abazgs and the Apsils. On behalf of the latter comes the self-name of the Abkhazians - Apsua.

In the 1st millennium BC, within the Urartian state, the process of formation of the ancient Armenian ethnos took place. The Armenians also included Hurrians, Chalds, Cimmerians, Scythians and other ethical components. After the fall of Urartu, the Armenians entered the historical arena.

Due to the prevailing historical situation, due to the conquests of the Arabs. Seljuks, then Mongols, Iran, Turkey, many Armenians left their homeland and moved to other countries. Before the First World War, a significant part of Armenians lived in Ottoman Turkey (more than 2 million). After acts of genocide inspired by the Ottoman government in 1915-1916. Armenians, including those expelled, began to move to the countries of Western Asia, Western Europe and America.

The ethnogenesis of the Azerbaijani people is closely connected with ethnic processes which took place in Eastern Transcaucasia during the Middle Ages.

In the 4th century. BC An Albanian union of tribes arose in the north of Azerbaijan, and then at the beginning of our era the state of Albania was created, the borders of which in the south reached the river. Araks, in the north it included Southern Dagestan.

By the IV-V centuries. refers to the beginning of the penetration of various groups of Turks into Azerbaijan (Huns, Bulgarians, etc.).

During the feudal era, the Azerbaijani nation took shape. IN Soviet era Along with the consolidation of the Azerbaijani nation, there was a partial merger with the Azerbaijanis of ethnic groups speaking both Iranian and Caucasian languages.

2. Since ancient times, the main occupations of the peoples of the Caucasus have been agriculture and cattle breeding. Development of these sectors of the economy, especially agriculture. was directly dependent on the level of location of natural zones G ory region. The lower zone was occupied by arable land, which rose to one and a half thousand meters above sea level. Above them were hayfields and spring pastures, and even higher were mountain pastures.

The beginning of agriculture in the Caucasus dates back to the 3rd millennium BC. Previously, it spread to Transcaucasia, and then to the North Caucasus. Farming in the highlands was especially labor-intensive. The lack of arable land led to the creation of artificial terraces descending in steps along the mountain slopes. On some terraces, soil had to be brought in baskets from the valleys. Terrace farming is characterized by a high level of artificial irrigation.

Centuries of experience in farming made it possible to develop special varieties of cereals for each natural zone - wheat, rye, barley, oats, frost-resistant in mountainous areas and drought-resistant in the plains. An ancient local crop is millet. Since the 18th century Corn began to spread in the Caucasus.

Crops were harvested everywhere with sickles. The grain was threshed using threshing discs with stone liners on the underside. This method of threshing dates back to the Bronze Age. Viticulture, which has been known since the millennium BC, has deep roots in the Caucasus. Many different grape varieties are bred here. Along with viticulture, gardening also developed early.

Cattle breeding appeared in the Caucasus along with agriculture. In the 2nd millennium it became widespread in connection with the development of mountain pastures. During this period, a unique type of transhumance cattle breeding developed in the Caucasus, which exists to this day. In summer, cattle were grazed in the mountains, in winter they were herded to the plains. They raised large and small livestock, especially sheep. On the plains, cattle were kept in stalls in winter. Sheep were always kept on winter pastures. As a rule, peasants did not breed horses; the horse was used for riding. Oxen served as draft power.

Crafts developed in the Caucasus. Carpet weaving, jewelry making, and the manufacture of weapons, pottery and metal utensils, and cloaks were especially widespread.

When characterizing the culture of the peoples of the Caucasus, one should distinguish between the North Caucasus, including Dagestan, and Transcaucasia. Within these large regions, there are peculiarities in the culture of large nations or entire groups of small ethnic groups. In the pre-revolutionary period, the bulk of the population of the Caucasus were rural residents.

The types of settlements and dwellings that existed in the Caucasus were closely related to natural conditions, with vertical zoning characteristic of the Caucasus. This dependence can be traced to some extent at the present time. Most of the villages in the mountains were distinguished by significant crowded buildings: the buildings were closely adjacent to each other. For example, in many mountain villages of Dagestan, the roof of the underlying house served as a yard for the one above it. On On the plain, villages were located more freely.

For a long time, all the peoples of the Caucasus maintained a custom according to which relatives settled together, forming a separate quarter.

The dwellings of the peoples of the Caucasus were characterized by great diversity. In the mountainous regions of the North Caucasus, Dagestan and Northern Georgia, the typical dwelling was a one- or two-story stone building with a flat roof. IN these battle towers were built in areas. In some places there were fortified houses. The houses of the inhabitants of the lowland regions of the North Caucasus and Dagestan were significantly different from the mountain dwellings. The walls of the buildings were erected from adobe or wattle. Turluchnye (wattle) structures with a gable or hipped roof were typical for the Adyghe peoples and Abkhazians, as well as for the inhabitants of some regions of lowland Dagestan.

The dwellings of the peoples of Transcaucasia had their own characteristics. In some regions of Armenia, South-Eastern Georgia and Western Azerbaijan, there were peculiar buildings made of stone, sometimes somewhat recessed into the ground. The roof was a wooden stepped ceiling, which was covered with earth from the outside. This type of dwelling (darbazi - among Georgians, karadam - among Azerbaijanis, galatun - among Armenians) is one of the oldest in Transcaucasia and in its origin is associated with the underground dwelling of the ancient settled population of Western Asia. In other places in Eastern Georgia, dwellings were built of stone with a flat or gable roof, single- or two-story. In the humid subtropical regions of Western Georgia and Abkhazia, houses were built of wood, on pillars, with gable or hipped roofs. The floor of such a house was raised high above the ground, which protected the home from dampness.

Currently, in the Caucasus, the urban population predominates over the rural population. Small villages disappeared and large, well-appointed villages arose. rural settlements in several hundred yards. The layout of villages has changed. On the plain, instead of crowded ones, villages with a street layout appeared, with personal plots near houses. Many high-mountain villages have descended lower, closer to the road or river.

The home has undergone major changes. In most areas of the Caucasus, two-story houses with large windows, galleries, wooden floors and ceilings are widespread. In addition to traditional building materials (local stone, wood, adobe bricks, tiles), new ones are used.

There was great diversity in the clothing of the peoples of the Caucasus in the pre-revolutionary period. It reflected ethnic characteristics, class affiliation and cultural ties between peoples. All Adyghe peoples, Ossetians, Karachais, Balkars and Abkhazians had a lot in common in the costume. Everyday clothing for men included a beshmet, trousers, rawhide boots with leggings, a sheepskin hat, and a felt hat in summer. A mandatory accessory of a man's costume was a narrow leather belt with silver or cohesive decorations, on which a weapon (dagger) was worn. In damp weather, they wore a bashlyk and a burka. In winter they wore a sheepskin coat. Shepherds used to wear a coat made of felt with a hood.

Women's clothing consisted of a tunic-like shirt, long pants, a swinging dress at the waist with an open chest, hats and bedspreads. The dress was tightly belted with a belt. The men's costume of the peoples of Dagestan was in many ways reminiscent of the clothing of the Circassians

The traditional clothing of the peoples of Transcaucasia was significantly different from the clothing of the inhabitants of the North Caucasus and Dagestan. There were many parallels with the clothing of the peoples of Western Asia. The men's costume of the entire Transcaucasus was generally characterized by shirts, wide or narrow trousers, boots, and short, swinging outerwear. Women's clothing different nations Transcaucasia had its own figurative features. The Georgian women's costume resembled the clothing of women of the North Caucasus.

Armenian women dressed in bright shirts (yellow in Western Armenia, red in Eastern Armenia) and equally bright pants. Over the shirt they put on an open-lined garment with shorter sleeves than the shirt. They wore small hard caps on their heads, which were tied with several scarves. It was customary to cover the lower part of the face with a scarf.

Azerbaijani women, in addition to shirts and pants, also wore short sweaters and wide skirts. Under the influence of Islam, they, especially in cities, covered their faces with veils. It was typical for women of all peoples of the Caucasus to wear a variety of jewelry, made mainly of silver by local craftsmen. The festive attire of Dagestani women was especially distinguished by the abundance of decorations.

After the revolution, traditional clothing, both men's and women's, began to be replaced by urban costume; this process was especially intense in the post-war years.

Currently, the male Adyghe costume is preserved as clothing for participants in artistic ensembles. Traditional elements of clothing can be seen on older women in many areas of the Caucasus.

The traditional food of the peoples of the Caucasus is very diverse in composition and taste. In the past, these peoples observed moderation and unpretentiousness in food. The basis of everyday food was bread (wheat, barley, oatmeal, rye flour) both from unleavened dough and from sour dough (lavash).

Significant differences were observed in the diet of residents of mountainous and lowland areas. In the mountains, where cattle breeding was significantly developed, in addition to bread, dairy products, especially sheep's milk cheese, were a big part of the diet. We didn't eat meat often. The lack of vegetables and fruits was compensated wild herbs and forest fruits. On the plain, flour dishes, cheese, vegetables, fruits, wild herbs predominated, and meat was eaten occasionally. For example, among the Abkhazians and Circassians, thick millet porridge (paste) replaced bread. Among the Georgians, there was a widespread dish made from beans; among the Dagestanis, pieces of dough in the form of dumplings were cooked in broth with garlic.

There was a rich selection of traditional dishes during holidays, weddings and funerals. Meat dishes predominated During the process of urbanization in national cuisine Urban dishes have penetrated, but traditional food is still widespread.

According to religion, the entire population of the Caucasus was divided into Christians and Muslims. Christianity began to penetrate the Caucasus in the first centuries of the new era. In the 4th century. it established itself among Armenians and Georgians. The Armenians had their own church, called “Armenian-Gregorian” after its founder, Archbishop Gregory the Illuminator. In the beginning armenian church adhered to the Eastern Orthodox Byzantine orientation, but from the beginning of the 6th century. became independent, accepting the Monophysite teaching, which recognized only one “divine” nature of Christ. From Armenia, Christianity began to penetrate into Southern Dagestan and Northern Azerbaijan - into Albania (VI century). During this period, Zoroastrianism was widespread in Southern Azerbaijan, in which fire-worshipping cults occupied a large place.

From Georgia and Byzantium, Christianity came to the Abkhazians and Adyghe tribes, to the Chechens, Ingush, Ossetians and other peoples. The emergence of Islam in the Caucasus is associated with the conquests of the Arabs (UP-US centuries). But Islam did not take deep roots under the Arabs. It began to truly establish itself only after the Mongol-Tatar invasion. This primarily applies to the peoples of Azerbaijan and Dagestan. Islam began to spread in Abkhazia from the 15th century. after the Turkish conquest.

Among the peoples of the North Caucasus (Adygeis, Circassians, Kabardins, Karachais and Balkars), Islam was implanted Turkish sultans and Crimean khans. From Dagestan, Islam came to the Chechens and Ingush. The influence of Islam has especially strengthened in Dagestan. Chechnya and Ingushetia during the liberation movement of the highlanders under the leadership of Shamil. The majority of Muslims in the Caucasus are Sunni; Shiites are represented in Azerbaijan. However, neither Christianity nor Islam supplanted ancient local beliefs (cults of trees, natural phenomena, fire, etc.), many of which became part of Christian and Muslim rituals.

The oral poetry of the peoples of the Caucasus is rich and varied. The oral poetry of the Caucasian peoples is characterized by a variety of subjects and genres. Epic tales occupy a significant place in poetic creativity. In the North Caucasus, among the Ossetians, Kabardians, Circassians, Adygeis, Karachais, Balkars, and also Abkhazians, there is a Nart epic, tales of the Nart heroic heroes.

The Georgians know the epic about the hero Amirani, who fought with the ancient gods and was chained to a rock for this; the romantic epic “Eteriani”, which tells the story of the tragic love of Prince Abesalom and the shepherdess Eteri. Among the Armenians, the medieval epic “The Heroes of Sasun”, or “David of Sasun”, is widespread, glorifying the heroic struggle of the Armenian people against their enslavers.

For the wrath of the Lord is against all nations, and his wrath is against all their armies: he has given them over to the slaughter, he has given them over to the slaughter.

Caucasus - a mighty mountain range stretching from west to east from the Sea of ​​Azov to the Caspian Sea. In the southern spurs and valleys settled down Georgia and Azerbaijan , V in the western part its slopes descend to the Black Sea coast of Russia. The peoples discussed in this article live in the mountains and foothills of the northern slopes. Administratively the territory of the North Caucasus is divided between seven republics : Adygea, Karachay-Cherkessia, Kabardino-Balkaria, North Ossetia-Alania, Ingushetia, Chechnya and Dagestan.

Appearance Many indigenous people of the Caucasus are homogeneous. These are light-skinned, predominantly dark-eyed and dark-haired people with sharp facial features, a large (“humpbacked”) nose, and narrow lips. Highlanders are usually taller than lowlanders. Among the Adyghe people Blonde hair and eyes are common (possibly as a result of mixing with the peoples of Eastern Europe), and in residents of the coastal regions of Dagestan and Azerbaijan one can feel an admixture of, on the one hand, Iranian blood (narrow faces), and on the other, Central Asian blood (small noses).

It is not for nothing that the Caucasus is called Babylon - almost 40 languages ​​are “mixed” here. Scientists highlight Western, Eastern and South Caucasian languages . In Western Caucasian, or Abkhaz-Adyghe, They say Abkhazians, Abazins, Shapsugs (live northwest of Sochi), Adygeis, Circassians, Kabardians . East Caucasian languages include Nakh and Dagestan.To the Nakh include Ingush and Chechen, A Dagestani They are divided into several subgroups. The largest of them is Avaro-Ando-Tsez. However Avar- the language of not only the Avars themselves. IN Northern Dagestan lives 15 small nations , each of which inhabits only a few neighboring villages located in isolated high mountain valleys. These peoples speak different languages, A Avar for them is the language of interethnic communication , it is studied in schools. In Southern Dagestan sound Lezgin languages . Lezgins live not only in Dagestan, but also in the regions of Azerbaijan neighboring this republic . Bye Soviet Union was a single state, such a division was not very noticeable, but now, when the state border has passed between close relatives, friends, acquaintances, the people are experiencing it painfully. Lezgin languages ​​spoken : Tabasarans, Aguls, Rutuls, Tsakhurs and some others . In Central Dagestan prevail Dargin (in particular, it is spoken in the famous village of Kubachi) and Lak languages .

Turkic peoples also live in the North Caucasus - Kumyks, Nogais, Balkars and Karachais . There are Mountain Jews-tats (in D Agestan, Azerbaijan, Kabardino-Balkaria ). Their tongue Tat , refers to Iranian group of the Indo-European family . The Iranian group also includes Ossetian .

Until October 1917 almost all the languages ​​of the North Caucasus were unwritten. In the 20s for the languages ​​of most Caucasian peoples, except for the smallest ones, they developed alphabets on a Latin basis; published large number books, newspapers and magazines. In the 30s The Latin alphabet was replaced by alphabets based on Russian, but they turned out to be less suitable for transmitting the sounds of speech of Caucasians. Nowadays, books, newspapers, and magazines are published in local languages, but literature in Russian is still read by a larger number of people.

In total, in the Caucasus, not counting the settlers (Slavs, Germans, Greeks, etc.), there are more than 50 large and small indigenous peoples. Russians also live here, mainly in cities, but partly in villages and Cossack villages: in Dagestan, Chechnya and Ingushetia this is 10-15% of the total population, in Ossetia and Kabardino-Balkaria - up to 30%, in Karachay-Cherkessia and Adygea - up to 40-50%.

By religion, the majority of the indigenous peoples of the Caucasus -Muslims . However Ossetians are mostly Orthodox , A Mountain Jews practice Judaism . Traditional Islam coexisted for a long time with pre-Muslim, pagan traditions and customs. At the end of the 20th century. In some regions of the Caucasus, mainly in Chechnya and Dagestan, the ideas of Wahhabism became popular. This movement, which arose on the Arabian Peninsula, demands strict adherence to Islamic standards of life, rejection of music and dancing, and opposes the participation of women in public life.

CAUCASIAN TREAT

Traditional occupations of the peoples of the Caucasus - arable farming and transhumance . Many Karachay, Ossetian, Ingush, and Dagestan villages specialize in growing certain types of vegetables - cabbage, tomatoes, onions, garlic, carrots, etc. . In the mountainous regions of Karachay-Cherkessia and Kabardino-Balkaria, transhumance sheep and goat breeding predominate; Sweaters, hats, shawls, etc. are knitted from the wool and down of sheep and goats.

The diet of different peoples of the Caucasus is very similar. Its basis is grains, dairy products, meat. The latter is 90% lamb, only Ossetians eat pork. Cattle are rarely slaughtered. True, everywhere, especially on the plains, a lot of poultry is bred - chickens, turkeys, ducks, geese. Adyghe and Kabardians know how to cook poultry well and in a variety of ways. The famous Caucasian kebabs are not cooked very often - lamb is either boiled or stewed. The sheep are slaughtered and butchered according to strict rules. While the meat is fresh, different types of boiled sausage are made from the intestines, stomach, and offal, which cannot be stored for a long time. Some of the meat is dried and cured for storage in reserve.

Vegetable dishes are atypical for North Caucasian cuisine, but vegetables are eaten all the time - fresh, pickled and pickled; they are also used as a filling for pies. In the Caucasus, they love hot dairy dishes - they dilute cheese crumbles and flour in melted sour cream, drink chilled sour dairy product -ayran. The well-known kefir is an invention of the Caucasian highlanders; it is fermented with special fungi in wineskins. The Karachais call this dairy product " gypy-airan ".

In a traditional feast, bread is often replaced with other types of flour and cereal dishes. First of all this various cereals . In the Western Caucasus , for example, with any dishes, they eat steep meat much more often than bread. millet or corn porridge .In the Eastern Caucasus (Chechnya, Dagestan) the most popular flour dish - khinkal (pieces of dough are boiled in meat broth or simply in water, and eaten with sauce). Both porridge and khinkal require less fuel for cooking than baking bread, and therefore are common where firewood is in short supply. In the highlands , among shepherds, where there is very little fuel, the main food is oatmeal - coarse flour fried until brown, which is mixed with meat broth, syrup, butter, milk, or, in extreme cases, just water. Balls are made from the resulting dough and eaten with tea, broth, and ayran. Various types of food have great everyday and ritual significance in Caucasian cuisine. pies - with meat, potatoes, beet tops and, of course, cheese .Among the Ossetians , for example, such a pie is called " fydia n". On the festive table there must be three "walibaha"(pies with cheese), and they are placed so that they are visible from the sky to St. George, whom Ossetians especially reverence.

In the fall, housewives prepare jams, juices, syrups . Previously, sugar was replaced with honey, molasses or boiled grape juice when making sweets. Traditional Caucasian sweet - halva. It is made from toasted flour or cereal balls fried in oil, adding butter and honey (or sugar syrup). In Dagestan they prepare a kind of liquid halva - urbech. Roasted hemp, flax, sunflower or apricot kernels grind with vegetable oil diluted in honey or sugar syrup.

Excellent grape wine is made in the North Caucasus .Ossetians for a long time brew barley beer ; among the Adygeis, Kabardins, Circassians and Turkic peoples replaces him buza, or maxym a, - a type of light beer made from millet. A stronger buza is obtained by adding honey.

Unlike their Christian neighbors - Russians, Georgians, Armenians, Greeks - mountain peoples of the Caucasus don't eat mushrooms, but collect wild berries, wild pears, nuts . Hunting, favorite activity mountaineers, has now lost its importance, since large areas of the mountains are occupied by nature reserves, and many animals, such as bison, are included in the International Red Book. There are a lot of wild boars in the forests, but they are rarely hunted, because Muslims do not eat pork.

CAUCASIAN VILLAGES

Since ancient times, residents of many villages, in addition to agriculture, were engaged in crafts . Balkars were famous as skilled masons; Laks manufactured and repaired metal products, and at fairs - unique centers of public life - they often performed residents of the village of Tsovkra (Dagestan), who mastered the art of circus tightrope walkers. Folk crafts of the North Caucasus known far beyond its borders: painted ceramics and patterned carpets from the Lak village of Balkhar, wooden items with metal incisions from the Avar village of Untsukul, silver jewelry from the village of Kubachi. In many villages, from Karachay-Cherkessia to Northern Dagestan , are engaged felting wool - making burkas and felt carpets . Bourke A- a necessary part of mountain and Cossack cavalry equipment. It protects from bad weather not only while driving - under a good burka you can hide from bad weather, like in a small tent; it is absolutely indispensable for shepherds. In the villages of Southern Dagestan, especially among the Lezgins , make gorgeous pile carpets , highly valued all over the world.

Ancient Caucasian villages are extremely picturesque . Stone houses with flat roofs and open galleries with carved pillars are built close to each other along the narrow streets. Often such a house is surrounded by defensive walls, and next to it rises a tower with narrow loopholes - previously the whole family hid in such towers during enemy raids. Nowadays the towers are abandoned as unnecessary and are gradually being destroyed, so that the picturesqueness little by little disappears, and new houses are built of concrete or brick, with glazed verandas, often two or even three floors high.

These houses are not so original, but they are comfortable, and their furnishings are sometimes no different from the city - a modern kitchen, running water, heating (although the toilet and even the washbasin are often located in the yard). New houses are often used only for entertaining guests, and the family lives either on the ground floor or in an old house converted into a kind of living kitchen. In some places you can still see the ruins of ancient fortresses, walls and fortifications. In a number of places there are cemeteries with ancient, well-preserved grave crypts.

HOLIDAY IN A MOUNTAIN VILLAGE

High in the mountains lies the Iez village of Shaitli. At the beginning of February, when the days become longer and for the first time in winter the sun's rays touch the slopes of Mount Chora, which towers above the village, to Shaitli celebrate the holiday Igby ". This name comes from the word “ig” - this is the name given to yezy, a baked ring of bread, similar to a bagel, with a diameter of 20-30 cm. For the Igbi holiday, such bread is baked in all homes, and young people prepare cardboard and leather masks and fancy dress costumes..

The morning of the holiday arrives. A squad of “wolves” takes to the streets - guys dressed in sheepskin coats turned outward with fur, with wolf masks on their faces and wooden swords. Their leader carries a pennant made of a strip of fur, and the two most strong men- long pole. "Wolves" go around the village and collect tribute from each yard - holiday bread; they are strung on a pole. There are other mummers in the squad: “goblins” in costumes made of moss and pine branches, “bears”, “skeletons” and even modern characters, for example “policemen”, “tourists”. The mummers play funny siennas, bully the audience, they can throw them into the snow, but no one is offended. Then a “quidili” appears on the square, which symbolizes last year, the passing winter. The guy portraying this character is dressed in a long robe made of skins. A pole sticks out of a hole in the robe, and on it is the head of a “quid” with a terrible mouth and horns. The actor, unbeknownst to the audience, controls his mouth with the help of strings. "Quidili" climbs onto a "tribune" made of snow and ice and makes a speech. He wishes all good people good luck in the new year, and then turns to the events of the past year. He names those who committed bad deeds, were idle, hooligans, and the “wolves” grab the “culprits” and drag them to the river. More often than not, they are released halfway, only to be rolled out in the snow, but some may be dipped in water, though only their legs. On the contrary, the “quidili” congratulates those who have distinguished themselves by good deeds and hands them a donut from the pole.

As soon as the “quidly” leaves the podium, the mummers pounce on him and drag him to the bridge over the river. There the leader of the “wolves” “kills” him with a sword. A guy playing “quidili” under a robe opens a hidden bottle of paint, and “blood” pours abundantly onto the ice. The “killed” is placed on a stretcher and solemnly carried away. In a secluded place, the mummers undress, divide the remaining bagels among themselves and join the merry people, but without masks and costumes.

TRADITIONAL COSTUME K A B A R D I N C E V I C H E R K E S O V

Adygs (Kabardians and Circassians) have long been considered fashion trendsetters in the North Caucasus, and therefore their traditional costume had a noticeable influence on the clothing of neighboring peoples.

Men's costume of Kabardians and Circassians developed at a time when men spent a significant part of their lives on military campaigns. The rider could not do without long burqa : it replaced his home and bed on the way, protected him from cold and heat, rain and snow. Another type of warm clothing - sheepskin coats, they were worn by shepherds and elderly men.

Outerwear also served Circassian . It was made from cloth, most often black, brown or gray, sometimes white. Before the abolition of serfdom, only princes and nobles had the right to wear white Circassian coats and burkas. On both sides of the chest on a Circassian sewed pockets for wooden gas tubes in which gun charges were stored . Noble Kabardians, in order to prove their daring, often wore a torn Circassian coat.

Under the Circassian coat, over the undershirt, they wore beshmet - caftan with a high stand-up collar, long and narrow sleeves. Representatives of the upper classes sewed beshmets from cotton, silk or fine woolen fabric, peasants - from homemade cloth. The beshmet for peasants was home and work clothing, and the Circassian coat was festive.

Headdress considered the most important element of men's clothing. It was worn not only for protection from cold and heat, but also for “honor.” Usually worn fur hat with cloth bottom ; in hot weather - felt hat with wide brim . In bad weather they would throw a hat over their hat cloth hood . Ceremonial hoods were decorated galloons and gold embroidery .

Princes and nobles wore red morocco shoes decorated with braid and gold , and the peasants - rough shoes made of rawhide. It is no coincidence that in folk songs the struggle of peasants with feudal lords is called the struggle of “rawhide shoes with morocco shoes.”

Traditional women's costume of Kabardians and Circassians reflected social differences. The underwear was long silk or cotton shirt, red or orange . They put it on a shirt short caftan, trimmed with galloon, with massive silver clasps And. It was cut like a men's beshmet. On top of the caftan - long dress . It had a slit in the front, through which one could see the undershirt and the decorations of the caftan. The costume was supplemented belt with silver buckle . Only women of noble origin were allowed to wear red dresses..

Elderly wore cotton quilted kaftan , A young , according to local custom, you weren't supposed to have warm outerwear. Only their woolen shawl protected them from the cold.

Hats changed depending on the age of the woman. Girl went wearing a headscarf or bareheaded . When it was possible to match her, she put on “golden cap” and wore it until the birth of her first child .The cap was decorated with gold and silver braid ; the bottom was made of cloth or velvet, and the top was crowned with a silver cone. After the birth of a child, a woman exchanged her hat for a dark scarf ; above a shawl was usually thrown over him to cover his hair . Shoes were made of leather and morocco, and holiday shoes were always red.

CAUCASIAN TABLE ETIQUETTE

The peoples of the Caucasus have always attached great importance to observing table traditions. The basic requirements of traditional etiquette have been preserved to this day. Food was supposed to be moderate. Not only gluttony, but also “multiple eating” was condemned. One of the writers of everyday life of the peoples of the Caucasus noted that the Ossetians are content with such an amount of food, “with which a European can hardly exist for any long time.” This was especially true for alcoholic beverages. For example, among the Circassians it was considered dishonorable to get drunk while visiting. Drinking alcohol was once akin to a sacred ritual. “They drink with great solemnity and respect... always with their heads naked as a sign of the highest humility,” an Italian traveler of the 15th century reported about the Circassians. J. Interiano.

Caucasian feast - a kind of performance where the behavior of everyone is described in detail: men and women, older and younger, hosts and guests. As a rule, even if the meal took place in the home circle, men and women did not sit together at the same table . The men ate first, followed by the women and children. However, on holidays they were allowed to eat at the same time, but in different rooms or at different tables. The elders and the younger ones also did not sit at the same table, and if they sat down, then in the established order - the elders at the “upper” end, the younger ones at the “lower” end of the table. In the old days, for example, among the Kabardians, the younger ones only stood at the walls and served the elders; They were called that way - “propping up the walls” or “standing above our heads.”

The manager of the feast was not the owner, but the eldest of those present - the “toastmaster”. This Adyghe-Abkhaz word has become widespread, and now it can be heard outside the Caucasus. He made toasts and gave the floor; The toastmaster had assistants at the large tables. In general, it is difficult to say what they did more at the Caucasian table: they ate or made toasts. The toasts were rich. The qualities and merits of the person they were talking about were extolled to the skies. The ceremonial meal was always interrupted by songs and dances.

When they received a respected and dear guest, they always made a sacrifice: they slaughtered either a cow, or a ram, or a chicken. Such “shedding of blood” was a sign of respect. Scientists see in it an echo of the pagan identification of the guest with God. It’s not for nothing that the Circassians have a saying: “A guest is God’s messenger.” For Russians, it sounds even more definite: “A guest in the house - God in the house.”

Both in ceremonial and everyday feasts, great importance was attached to the distribution of meat. The best, honorable pieces were given to guests and elders. U Abkhazians the main guest was presented with a shoulder blade or thigh, the oldest - half a head; at Kabardians the best pieces were considered to be the right half of the head and the right shoulder blade, as well as the breast and navel of the bird; at Balkarians - right shoulder blade, femoral part, joints of the hind limbs. Others received their shares in order of seniority. The animal carcass was supposed to be dismembered into 64 pieces.

If the owner noticed that his guest stopped eating out of decency or embarrassment, he presented him with another honorable share. Refusal was considered indecent, no matter how well-fed one was. The host never stopped eating before the guests.

Table etiquette provided for standard invitation and refusal formulas. This is how they sounded, for example, among the Ossetians. They never answered: “I’m full,” “I’m full.” You should have said: “Thank you, I’m not embarrassed, I treated myself well.” Eating all the food served on the table was also considered indecent. The Ossetians called the dishes that remained untouched “the share of the one who clears the table.” The famous researcher of the North Caucasus V.F. Muller said that in the poor houses of Ossetians, table etiquette is observed more strictly than in the gilded palaces of the European nobility.

During the feast they never forgot about God. The meal began with a prayer to the Almighty, and every toast, every good wish (to the owner, the house, the toastmaster, those present) - with the pronunciation of his name. The Abkhazians asked the Lord to bless the one in question; among the Circassians, at a festival, say, regarding the construction of a new house, they said: “May God make this place happy,” etc.; The Abkhazians often used the following table wish: “May both God and people bless you” or simply: “May people bless you.”

Women, according to tradition, did not participate in the men's feast. They could only serve those feasting in the guest room - the “kunatskaya”. Among some peoples (mountain Georgians, Abkhazians, etc.), the hostess of the house sometimes still came out to the guests, but only in order to proclaim a toast in their honor and immediately leave.

FEAST OF THE RETURN OF THE PLOWERS

The most important event in the life of a farmer is plowing and sowing. Among the peoples of the Caucasus, the beginning and completion of these works were accompanied by magical rituals: according to popular beliefs, they were supposed to contribute to a bountiful harvest.

The Circassians went to the field at the same time - the whole village or, if the village was large, along the street. They elected a “senior plowman”, determined a place for the camp, and built huts. This is where they installed " banner of the ploughmen - a five to seven meter pole with a piece of yellow material attached to it. The yellow color symbolized ripened ears of corn, the length of the pole symbolized the size of the future harvest. Therefore, they tried to make the “banner” as long as possible. It was vigilantly guarded so that plowmen from other camps would not steal it. Those who lost the “banner” were threatened with crop failure, but the kidnappers, on the contrary, had more grain.

The first furrow was laid by the luckiest grain grower. Before this, the arable land, bulls, and plow were doused with water or buza (an intoxicating drink made from cereals). They also poured buza on the first inverted layer of earth. The plowmen tore off each other's hats and threw them on the ground so that the plow could plow them under. It was believed that the more caps there were in the first furrow, the better.

During the entire period of spring work, the plowmen lived in the camp. They worked from dawn to dusk, but nevertheless there was time for cheerful jokes and games. So, having secretly visited the village, the guys stole a hat from a girl from a noble family. A few days later she was solemnly returned, and the family of the “victim” organized food and dancing for the entire village. In response to the theft of the hat, the peasants who did not go to the field stole a plow belt from the camp. To “rescue the belt,” food and drinks were brought to the house where it was hidden as ransom. It should be added that a number of prohibitions are associated with the plow. For example, you couldn’t sit on it. The “offender” was beaten with nettles or tied to the wheel of a cart thrown over on its side and spun around. If a “stranger” sat on the plow, not from his own camp, a ransom was demanded from him.

The famous game " shaming chefs." A “commission” was chosen, and it checked the work of the cooks. If there were any omissions, the relatives had to bring treats to the field.

The Adygs celebrated the end of sowing with particular solemnity. Women prepared buza and various dishes in advance. For shooting competitions, carpenters made a special target - kabak ("kabak" in some Turkic languages ​​is a type of pumpkin). The target looked like a gate, only small. Wooden figures of animals and birds were hung on the crossbar, and each figure represented a specific prize. The girls worked on the mask and clothes for the agegafe ("dancing goat"). Azhegafe was the main character of the holiday. His role was played by a witty, cheerful person. He put on a mask, an inverted fur coat, tied a tail and a long beard, crowned his head with goat horns, and armed himself with a wooden saber and a dagger.

Solemnly, on decorated carts, the plowmen returned to the village . On the front cart there was a “banner”, and on the last one there was a target. Horsemen followed the procession and shot at the tavern at full gallop. To make it more difficult to hit the figures, the target was specially rocked.

Throughout the entire journey from the field to the village, the agegafe entertained the people. He got away with even the most daring jokes. The servants of Islam, considering the liberties of the agegafe to be blasphemy, cursed him and never participated in the holiday. However, this character was so loved by the Adygams that they did not pay attention to the ban of the priests.

Before reaching the village, the procession stopped. The plowmen laid out a platform for communal meals and games, and used a plow to make a deep furrow around it. At this time, the agegafe went around houses, collecting treats. He was accompanied by his “wife,” whose role was played by a man dressed in women’s clothing. They acted out funny scenes: for example, the agegafe fell dead, and for his “resurrection” they demanded a treat from the owner of the house, etc.

The holiday lasted several days and was accompanied by abundant food, dancing and fun. On the final day there were horse races and horse riding.

In the 40s XX century the holiday of the return of plowmen disappeared from the life of the Circassians . But one of my favorite characters - agegafe - and now can often be found at weddings and other celebrations.

HANCEGUACHE

Can the most ordinary shovel become a princess? It turns out that this happens.

The Circassians have a ritual of making rain, called "khanieguashe" . “Khanie” means “shovel” in Adyghe, “gua-she” means “princess”, “mistress”. The ceremony was usually performed on Friday. Young women gathered and made a princess out of a wooden shovel for winnowing grain: they attached a crossbar to the handle, dressed the shovel in women's clothing, covered it with a scarf, and belted it. The “neck” was decorated with a “necklace” - a smoked chain on which the cauldron was hung over the fireplace. They tried to take her from a house where there had been cases of death from lightning strikes. If the owners objected, the chain was sometimes even stolen.

The women, always barefoot, took the scarecrow by the “hands” and walked around all the courtyards of the village with the song “God, in Your name we lead Hanieguache, send us rain.” The housewives brought out treats or money and poured water over the women, saying: “God, accept it favorably.” Those who made meager offerings to Hanieguash were condemned by their neighbors.

Gradually, the procession increased: women and children from the courtyards where Hanieguache was “brought” joined it. Sometimes they carried milk strainers and fresh cheese with them. They had a magical meaning: just as easily as milk passes through the strainer, it should rain from the clouds; cheese symbolized moisture-saturated soil.

Having walked around the village, the women carried the scarecrow to the river and placed it on the bank. It was time for ritual bathing. The ritual participants pushed each other into the river and doused each other with water. They especially tried to douse young married women with small children.

The Black Sea Shapsugs then threw the stuffed animal into the water, and after three days they pulled it out and broke it. The Kabardians brought the scarecrow to the center of the village, invited musicians and danced around Hanieguache until darkness. The celebrations ended with pouring seven buckets of water over the stuffed animal. Sometimes instead of it, a dressed up frog was carried through the streets, which was then thrown into the river.

After sunset, a feast began, at which the food collected from the village was eaten. General fun and laughter had a magical meaning in the ritual.

The image of Hanieguash goes back to one of the characters in Circassian mythology - the mistress of the rivers Psychoguashe. They turned to her with a request to send rain. Since Hanieguache personified pagan goddess waters, the day of the week when she “visited” the village was considered sacred. According to popular belief, an unseemly act committed on this day was a particularly grave sin.

The vagaries of the weather are beyond human control; drought, like many years ago, visits the fields of farmers from time to time. And then Hanieguashe walks through the Adyghe villages, giving hope for a quick and plentiful rain, cheering the old and young. Of course, at the end of the 20th century. This ritual is perceived more as entertainment, and mainly children participate in it. Adults, not even believing that rain can be made in this way, gladly give them sweets and money.

ATALICITY

If a modern person were asked where children should be raised, he would answer in bewilderment: “Where if not at home?” Meanwhile, in antiquity and the early Middle Ages it was widespread a custom when a child was given to someone else’s family to be raised immediately after birth . This custom was recorded among the Scythians, ancient Celts, Germans, Slavs, Turks, Mongols and some other peoples. In the Caucasus it existed until the beginning of the 20th century. among all mountain peoples from Abkhazia to Dagestan. Caucasian experts call it a Turkic word "atalychestvo" (from “atalyk” - “like a father”).

As soon as a son or daughter was born into a respected family, applicants for the position of atalyk rushed to offer their services. The more noble and richer the family was, the more willing there were. To get ahead of everyone, the newborn was sometimes stolen. It was believed that an atalyk should not have more than one pupil or pupil. His wife (atalychka) or her relative became the nurse. Sometimes, over time, the child moved from one atalyk to another.

They raised adopted children almost the same way as their own. There was one difference: the atalyk (and his entire family) paid much more attention to the adopted child, he was better fed and clothed. When the boy was taught to ride a horse, and then horseback riding, wield a dagger, a pistol, a gun, and hunt, they looked after him more closely than their own sons. If there were military clashes with neighbors, the atalyk took the teenager with him and stitched him up with his own body. The girl was introduced to women's housework, taught to embroider, initiated into the intricacies of complex Caucasian etiquette, and instilled with accepted ideas about female honor and pride. An exam was coming up in his parents' house, and the young man had to show what he had learned publicly. Young men usually returned to their father and mother upon reaching adulthood (at age 16) or at the time of marriage (at age 18); girls are usually earlier.

The entire time the child lived with the atalyk, he did not see his parents. Therefore in home returning as if to someone else's family. Years passed before he got used to his father and mother, brothers and sisters. But closeness with the atalyk’s family remained throughout life, and, according to custom, it was equated to blood.

Returning the pupil, the atalyk gave him clothes, weapons, and a horse. . But he and his wife received even more generous gifts from the pupil’s father: several heads of cattle, sometimes even land. A close relationship was established between both families, the so-called artificial relationship, no less strong than blood.

Kinship by atalism was established between people of equal social status - princes, nobles, rich peasants; sometimes between neighboring peoples (Abkhazians and Mingrelians, Kabardians and Ossetians, etc.). Princely families entered into dynastic alliances in this way. In other cases, a higher-ranking feudal lord handed over a child to be raised by a lower-ranking one, or a wealthy peasant handed over to a less prosperous one. The father of the pupil not only gave gifts to the atalyk, but also provided him with support, protected him from enemies, etc. In this way, he expanded the circle of dependent people. Atalyk gave up part of his independence, but gained a patron. It is no coincidence that among the Abkhazians and Circassians, adult people could become “pupils”. In order for the milk relationship to be considered recognized, the “pupil” touched the breast of the atalyk’s wife with his lips. Among the Chechens and Ingush, who did not know any pronounced social stratification, the custom of atalism did not develop.

At the beginning of the 20th century, scientists offered 14 explanations for the origin of atalism. Anytime now serious explanations two left. According to the prominent Russian Caucasian expert M. O. Kosven, atalychestvo - remnant of avunculate (from Latin avunculus - “mother’s brother”). This custom was known in ancient times. It has been preserved as a relic among some modern peoples (especially in Central Africa). Avunculate established the closest connection between the child and his maternal uncle: according to the rules, it was the uncle who raised the child. However, supporters of this hypothesis cannot answer a simple question: why did not the mother’s brother, but a stranger, become atalyk? Another explanation seems more convincing. Education in general and Caucasian atalyism in particular were recorded no earlier than at the time of the disintegration of the primitive communal system and the emergence of classes. Old consanguineous ties had already been broken, but new ones had not yet emerged. People, in order to acquire supporters, defenders, patrons, etc., established artificial kinship. Atalism became one of its types.

"SENIOR" AND "JUNGER" IN THE CAUCASUS

Politeness and restraint are highly valued in the Caucasus. No wonder the Adyghe proverb says: “Do not strive for a place of honor - if you deserve it, you will get it.” Especially Adygeis, Circassians, Kabardians are known for their strict morals . Great value they give their appearance: even in hot weather, a jacket and hat are indispensable parts of clothing. You need to walk sedately, talk slowly and quietly. You are supposed to stand and sit decorously, you cannot lean against the wall, cross your legs, much less casually lounge on a chair. If a senior person, even a complete stranger, passes by, you need to stand up and bow.

Hospitality and respect for elders - the cornerstones of Caucasian ethics. The guest is surrounded with constant attention: they will allocate the best room in the house, they will not leave him alone for a minute - all the time until the guest goes to bed, either the owner himself, or his brother, or another close relative will be with him. The host usually dines with the guest, perhaps older relatives or friends will join, but the hostess and other women will not sit at the table - they will only serve. The younger members of the family may not show up at all, and forcing them to sit at the table with the Elders is completely unthinkable. They are seated at the table in the accepted order: at the head is the toastmaster, that is, the manager of the feast (the owner of the house or the eldest among those gathered), to the right of him is the guest of honor, then in order of seniority.

When two people walk down the street, the younger one usually goes to the left of the older one. . If a third person, say middle-aged, joins them, the younger one moves to the right and a little back, and the new one takes his place on the left. They are seated in the same order on an airplane or car. This rule dates back to the Middle Ages, when people walked around armed, with an shield on their left hand, and the younger one was obliged to protect the older one from a possible ambush attack.

According to the 2010 population census, 142 people live in the North Caucasus (Dagestan, Karachay-Cherkessia, North Ossetia, Ingushetia, Kabardino-Balkaria and Stavropol Territory). Of these, only 36 are indigenous, that is, they have lived in this territory for centuries. The rest are newcomers.

In this regard, by the way, the question arises: how long do you need to live in a certain area to become an “indigenous people”? And is it possible, for example, to include Jews who have lived in the North Caucasus for millennia under this definition? Or, say, the Karaites, who are considered to have come from the Hittite kingdom? There are few of them, but they are also represented in the region.

Indigenous peoples

The indigenous peoples of the Caucasus prefer to live on their lands. The Abazins settle in Karachay-Cherkessia, where their number exceeds 36 thousand. Abkhazians live there or in the Stavropol Territory. But most of all in this republic are Karachais (194,324 people) and Circassians (56,446). There are also 15,654 Nogais living in Karachay-Cherkessia.

In Dagestan live 850,011 Avars, 490,384 Dargins, 385,240 Lezgins, 118,848 Tabasarans, 40,407 Nogais, 27,849 Rutuls (southern Dagestan), almost 30 thousand Aguls and a little more than 3 thousand Tatars.

Ossetians (459,688 people) settle on their lands in North Ossetia. About 10 thousand Ossetians live in Kabardino-Balkaria, a little more than three thousand in Karachay-Cherkessia and only 585 people in Chechnya.

The majority of Chechens live in Chechnya itself - 1,206,551 people. Moreover, almost 100 thousand know only their native language. About 100 thousand more Chechens live in Dagestan, and about 12 thousand in the Stavropol region. About 3 thousand Nogais, approximately 5 thousand Avars, almost one and a half thousand Tatars, and the same number of Turks and Tabasarans live in Chechnya. 12,221 Kumyks live there. There are 24,382 Russians left in Chechnya, 305 Cossacks.

Balkars (108,587) inhabit Kabardino-Balkaria and almost never settle in other places in the North Caucasus. In addition to them, half a million Kabardians and about 14 thousand Turks live in the republic. Among the large national diasporas we can distinguish Koreans, Ossetians, Tatars, Circassians and Gypsies. By the way, the latter are most numerous in the Stavropol Territory, there are over 30 thousand of them there. And about 3 thousand more live in Kabardino-Balkaria. There are few gypsies in other republics.

Ingush numbering 385,537 people live in their native Ingushetia. In addition to them, 18,765 Chechens, 3,215 Russians, and 732 Turks live there. Among the rare nationalities there are Yezidis, Karelians, Chinese, Estonians and Itelmens.

The Russian population is concentrated mainly on the arable lands of Stavropol - 223,153 people. Another 193,155 people live in Kabardino-Balkaria, about 3 thousand in Ingushetia, a little more than 150 thousand in Karachay-Cherkessia and 104,020 in Dagestan. There are 147,090 Russians living in North Ossetia.

Alien peoples

Among the alien peoples, several groups can be distinguished. These are people from the Middle East and Central Asia, for example, Pakistanis, Afghans, Persians, Turks, Uzbeks, Turkmen, Uighurs, Kazakhs, Kyrgyz, Arabs, Assyrians, Kurds.

The second group is people from various regions of Russia: Mansi, Khanty, Mari, Mordvinians and even Mordvinian-Moksha, Nenets, Tatars, Crimean Tatars, Krymchaks, Tuvans, Buryats, Kalmyks, Karelians, Komi, Komi-Permyaks, Chuvash, Shors, Evenks and Evenki-Lamuts, Yakuts (the most of them in the Stavropol region - 43 people, and none at all in Ingushetia), Aleuts, Kamchadals, Yukaghirs , Koryaks (9 people live in the Stavropol region and one in Dagestan), Sekulpas (a rare northern people), Kereks and one representative of the Ket people from the banks of the Yenisei.

There is a fairly large German diaspora in the Stavropol region - 5,288 people. Germans also live in Dagestan, Ossetia and Chechnya.

Among the population of the North Caucasus there are also those who came from the CIS countries. The largest number of Ukrainians is in the Stavropol Territory – 30,373 people. Of all the republics, the largest diaspora is in North Ossetia - there were just over three thousand Ukrainians here in 2010. By the way, in connection with recent events, their number there may significantly increase.

Azerbaijanis settled throughout the region. Most of them are in Dagestan - 130,919, in Stavropol - 17,800, in Ossetia - 2,857, in Chechnya - 696, in Kabardino-Balkaria - 2,063, in Karachay-Cherkessia - 976 people.

Armenians also spread throughout the North Caucasus. In the Stavropol region there are 161,324 people, in North Ossetia - 16,235 people, in Kabardino-Balkaria - 5,002 people and in Dagestan - 4,997 people.

Moldovans also live in the North Caucasus, a total of about one and a half thousand people.

Guests from distant countries are also represented in the North Caucasus. These are Serbs and Croats, Slovenes and Slovaks, Romanians, Finns, French, British, Americans, Spaniards, Italians, Indians, Cubans, Japanese, Vietnamese, Chinese and even Mongols. But, of course, there are few of them - only a few people.