The North Caucasus is a region of traditional spread of two religions - Christianity and Islam. Most of the peoples of the region profess Islam. The only exception is the Ossetians: most of them are in the fold of Orthodox Christianity, but a minority remain parishioners of mosques. North Caucasian Islam is Sunni. The traditional currents of the latter are two madhhabs - the Shafi'i, many of whose followers are found among the Avars and Chechens, and the Hanifi, to which the rest of the Muslim believers belong. Sufi orders, in particular the Qadiri and Naqshbandi orders, are traditionally widespread in the North Caucasus. Shiites also live in the North Caucasus - these are Azerbaijanis who have their own mosques.
During the years of perestroika, Islam underwent a significant evolution: from a virtually persecuted, constrained religion in every possible way (in Dagestan, for example, in the early 1980s there were only 27 mosques, in Adygea - none) to a dominant ideology, the influence of which is felt in all spheres socio-political and spiritual life of the region.
Subsequently, there was a revival of Islam, most visible in the massive construction of mosques that took place. For example, on January 1, 1999 There were about 1,700 mosques in Dagestan (according to unofficial data, 5,000). Adygea provides an equally striking example. In the early 1990s. the former mufti of Adygea Mos Chenib expressed the wish that mosques be built in every Adyghe village. Perhaps this wish has not yet been fully realized, but in a territory where 15 years ago there was not a single prayer building for Muslims, mosques have now been built in many villages. The situation is similar in other regions of the North Caucasus.
The organizational and managerial structure of the Islamic confession in the North Caucasus is quite complex. During the Soviet period, there was a regional Spiritual Administration of Muslims (SDM) of the North Caucasus. However, in the late 1980s. after a series of severe upheavals, which began with the conflict at the 1st Congress of Muslims of the North Caucasus (May 1989), this congress ended with the removal of Mufti Gekkiev, who had become unacceptable for the majority of believers. Subsequently, the regional unity of the MBM was not preserved; it split along national lines. Each republic formed its own spiritual administrations, which still exist today: the Muslim Spiritual Directorate of Adygea and the Krasnodar Territory, Karachay-Cherkessia and Stavropol, Kabardino-Balkaria, North Ossetia, Ingushetia.
The DUM of Dagestan also could not maintain its organizational unity, and at the third congress of Dagestan Muslims (February 1992) the beginning of its split into ethnic muftiates was laid. Currently, there are spiritual administrations of the Avars, Kumyks, Lezgins, Dargins, Laks, etc. Despite this, at a certain stage, horizontal connections began to work again and currently a coordination council is functioning in Dagestan, uniting all the Spiritual administrations of Dagestan.
Being the homeland of less than half of the Muslim population of Russia, the North Caucasus confidently leads among the Muslim regions of the country in all the main criteria of the “revival of Islam.”
The vast majority of North Caucasian Christians profess Orthodoxy. In addition, other denominations of Christianity are common in the region. In a number of regions of the North Caucasus, communities of Christian Baptists, Pentecostals, and Seventh-day Adventists are registered. The Armenian population of the region is adherents of the creed of the Armenian Apostolic Church; the Armenian Vladikavkaz community has its own temple.
Orthodox Church:
In the North Caucasus, the Russian Orthodox Church (ROC) has four dioceses: the Rostov diocese unites the parishes of the Rostov region, the Krasnodar diocese - the parishes of the right-bank (in the Kuban) regions of the Krasnodar Territory, the Maykop - the parishes of Adygea and the left-bank regions of the Krasnodar Territory, the Stavropol - parishes of the Stavropol Territory and 6 republics Northern Caucasus - Dagestan, Chechnya, Ingushetia, Kakbardino-Balkaria, North Ossetia and Karachay-Cherkessia.
The North Caucasus dioceses are among the largest in the Russian Orthodox Church. At the beginning of 1997, there were 244 parishes in the Stavropol diocese, 196 in the Rostov diocese, 146 in the Krasnodar diocese, and 91 in the Maykop diocese.
The large number of parishes is associated both with the overpopulation of the region and with the predominance of the rural population in it (generally more religious than the urban population).
The regional center of Orthodox spiritual education is the open Stavropol Theological Seminary, which appeared in 1990.
Unfortunately, it is no secret that there are some problems in the relationship between Orthodox Christians and Muslims, but Orthodox religious figures in the North Caucasus generally deny the existence of any contradictions between Orthodox Christians and Muslims.
There are opinions that at some point in time, Orthodox and Muslim clerics in the region tried for several years to develop the concept of “two main and several traditional” religions. Moreover, in addition to Islam and Orthodoxy, traditional confessions include the Armenian Apostolic Church, Buddhists, and Judaists. Orthodoxy, Islam and “traditional” confessions were responsible for the revival of the spirituality of the peoples of the region. Thus, it becomes possible to assert that the basis of cooperation between the Orthodox and Muslim clergy is: a conscious mutual refusal to convert representatives of a “friendly confession” to their faith, and a general rejection of the activities of strangers.
The role of the religious factor in the North Caucasus is inexhaustible, since it influences all processes occurring in people’s lives at the present stage.
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 Dagestanian 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, and 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 . While the Soviet Union was a single state, such 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, Rutulians, 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; A large number of books, newspapers and magazines were published. 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 . For a long time, traditional Islam coexisted 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 fermented milk 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-ayran ".
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 seeds or apricot kernels are ground 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, a favorite pastime of the 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 - the whole family used to hide 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 strongest men carry a 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 “quidili” appears on the square, which symbolizes the past 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 onto 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 the 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 especially solemnly celebrated the end of sowing. 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 as 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 priests’ ban.
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 a 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 Psychoguash. They turned to her with a request to send rain. Since Hanieguache personified the pagan goddess of 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 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, pistol, rifle, 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, he returned to his home 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 . They attach great importance to 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 joins them, say someone middle-aged, 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.
F.M. Takazov
Ph.D., Head. department of folklore SOIGSI
The work was carried out with financial support
RGNF 08-01-371004 a/u
The North Caucasus is a multi-ethnic and multi-confessional region. More than 50 nationalities live here, differing from each other not only in language, but also in culture and mentality. Ethnic diversity is present with the existence of all world religions here. The majority of the ethnic population lives in 7 national republics, which, except for the Republic of North Ossetia-Alania, are dominated by Islam.
The first acquaintance of the peoples of the North Caucasus with Islam dates back to the 7th century. In 651, detachments of Arab cavalry under the command of the military leader Suleiman invaded Southern Dagestan and passed through the Caspian Gate to the north. But this invasion was not a success either military or political. In 652, their leader Suleiman died north of Derbent. Although the Arabs were unable to gain a foothold in Dagestan, the invasions continued for 150 years. From the second half of the 7th century, the Arabs began to spread Islam in the occupied territories of Dagestan. At the same time, they resorted not only to force of arms, but also to peaceful means, in particular to tax policy. The Arabs used this method of planting a new religion in almost all occupied territories. Those who converted to Islam were freed from the poll tax and sometimes the land tax. In addition, the Arabs also launched missionary activities. As a result, Islam in Dagestan began to gradually spread further and further into the mountainous regions. The appearance of the first Muslim mosques is also associated with Dagestan. The oldest mosque, Juma, built in Derbent, dates back to the 8th century. At the same time, the process of Islamization of the peoples of Dagestan lasted for centuries. A significant part of the population, especially in the mountains, remained adherents of previous beliefs until the end of the 15th century. For example, as the researcher of the religious beliefs of the peoples of Dagestan I.A. points out. Makatov, residents of the village of Kubachi and nearby villages adopted Islam only at the beginning of the 15th century, and the population of the Gidatlin society only in 1475. But Islam did not advance further to the north of the Caucasus at that time and had no success.
The penetration of Islam into the North Caucasus came not only from the south. In the lower Volga region there was the Golden Horde, in which Islam began to spread from the 13th century. There is some information about the penetration of Islam from the Golden Horde into the North Caucasus along trade routes. But, apparently, this influence was very insignificant and did not leave noticeable traces.
Among the tribes that were part of the Golden Horde and converted to Islam were the ancestors of the current Nogais. Already in the 16th - 17th centuries, the Nogais were considered Muslims. In fact, they were one of the first peoples of the North Caucasus to convert to Islam, although they were indifferent to issues of the Muslim faith for a long time. Thus, one of the travelers who visited the North Caucasus in the 17th century wrote: “They (Nogais - F.T.) are Mohammedans, but do not observe the rules of their religion, do not fast, do not gather for prayer; mullahs and trevijis (Muslim theologians - F.T.) do not live among them, since they cannot get used to their way of life.” Nevertheless, coming into contact with other peoples of the North Caucasus, the Nogais could not help but introduce the latter to Islam. In his historical and ethnographic essay “Abazins”, the famous Caucasian scholar L.I. Lavrov noted that the relationship between the Abazas and the Kuban Nogais undoubtedly contributed to familiarization with the Muslim religion, which gradually began to penetrate more and more into the life of the population of the Northwestern Caucasus. Sunni Islam penetrated to the Abazas from the Nogais and Crimean Tatars. The nobility perceived it first, and then the rest of the people. This could happen, according to L.I. Lavrov, during the 17th - 18th centuries. The appearance of the first Muslims in the North Caucasus, the famous historian and archaeologist V.A. Kuznetsov also dates it to the period of the Golden Horde. According to V.A. Kuznetsov, the Muslim religion has gained significant popularity since the 14th century due to the inclusion of most of the North Caucasus in the ulus of Jochi - the Golden Horde. According to some researchers, the largest Islamic economic and cultural center of the Ciscaucasia in the 14th century was the city of Majar on the Kuma River with a mixed Turkic-Mongolian and Alan population. Archaeological excavations of the North Caucasian archaeological expedition in Upper Dzhulat discovered the ruins of two Muslim mosques out of three, attested in 1771 by I.A. Gyldenstedt. I. Blaramberg also wrote about the three minarets in the “Tatar Valley” of Tatartupa in 1834. Consequently, it can be argued that already in the 13th - 15th centuries there were Muslim denominations in the North Caucasus, which the other peoples of the Central and Northwestern Caucasus, including the Ossetians, could not help but encounter. The third wave of the spread of Islam is associated with Turkey and the Crimean Khanate. In the 15th century, the Ottoman Empire, which rose from the ruins of Byzantium, became a powerful power. The Turkish Sultan was declared the Caliph of all Sunni Muslims. Already in the 15th century, the Black Sea coast of Georgia and Abkhazia fell into the hands of Turkey. In 1475, the Genoese and Venetian colonies on the shores of the Black Sea were captured. Crimea fell into the hands of Turkey, whose khan became a vassal of the Turkish Sultan.
In the 16th century, they began to seize the Black Sea coast, inhabited by Adyghe tribes. Gradually they managed to strengthen themselves along the entire coastline. The main goal of the Turks was to advance to the Caspian Sea, capture Astrakhan and the Derbent Pass. To solve these problems, they began to attract the Crimean khans, whose raids on Kabarda and other regions of the North Caucasus became more and more frequent. In the occupied areas, the Turks and Crimean khans tried to introduce Islam to consolidate their influence. According to A.A. Avksentyev, Turkish penetration into the coastal regions of the North Caucasus dates back to the end of the 15th century, and into the deep ones - to the beginning of the 16th century. It was at that time, in the middle of the 16th century, that the Islamization of the peoples of the North Caucasus, the Adyghe and Abaza tribes began. And the Crimean khans were active preachers of this policy in the 16th - 17th centuries.
But even among the Adyghe tribes, the process of Islamization took place depending on the political situation. The center of the spread of Islam was Anapa, which until 1829 was located in Turkey. Therefore, the Adyghe societies that lived closer to the coast previously came under the influence of Islam and the Turkish clergy. Thus, according to the testimony of travelers visiting the North-Western Caucasus at that time, by the middle of the 16th century Islam had strengthened only among the Adyghe tribe of the Zhaneevs, and the Circassian and Abaza tribes living to the east of them as far as Kabarda were pagans. The Turkish traveler Evliya, who visited these parts in 1641, wrote that Islam was slowly penetrating the Abaza, Circassians and Kabardians. He noted that the Temirgoy Circassians who inhabited the Laba River basin were only partially Muslim at that time. The Abazins of the Atemi tribe also had not yet become Muslims, and their relatives of the Bebirdkach tribe (Biberdukovites) were unreliable Muslims.
Although Islam began to penetrate intensively into the Adyghe tribes from the 16th century, among the Adyghe, Kabardians and Circassians it finally took root only at the end of the 18th century under the influence of Turkish expansion, and in some places even by the beginning of the 19th century. The fundamental academic work “Peoples of the Caucasus” directly states on this matter that “Islam began to penetrate the Adyghe people in the 16th century, but individual tribes accepted Islam only at the end of the 18th and even the first half of the 19th century under pressure from the Turks.” But, at the same time, it should be noted that many elements of paganism and Christianity among the Abazas, Adygeis, Kabardians and Circassians were preserved even when they were already considered Muslims. Even in the 19th century, Islam received a superficial perception among these peoples. The “Essays on the History of Adygea” quotes the words of a witness in the 60s of the 19th century, reflecting the then state of the religious beliefs of the population: “We have only mullahs and qadi Muslims, but they are from Turkey or from the Nogais; only two people out of a thousand of us read the Koran.”
The spread of Islam among the Karachais dates back to an even later period. Islam and the Muslim clergy did not have time to take deep roots in Karachay until the second half of the 19th century.
Islam began to penetrate the Balkars in the middle of the 18th century. But it finally strengthened only in the middle of the 19th century.
Thus, by the middle of the 19th century, almost all the peoples of the North Caucasus encountered Islam, although they accepted its teachings superficially. Islam penetrated all these peoples from the outside: some - by Arabs, others - by Turks and Crimean Tatars. Only the Nogais moved here after the collapse of the Golden Horde as Muslims. In addition to the Nogais, Stavropol Turkmens also came to the North Caucasus, already Muslims. Pressed by the Khiva khans, who drove them from fertile lands and deprived them of water, the Turkmen were forced to leave their native places and wander in search of a better life. Through Mangyshlak they reached the Astrakhan steppes, and in 1653 - to the banks of Manych and Kuma. Here they initially wandered in the footsteps of the Kalmyks, and then, pushing the latter beyond the Manych, they began to wander along the Kuma and Kalaus rivers.
In fact, the spread of Islam in the North Caucasus was accelerated by the protracted Caucasian War of the early 19th century. By this time, Islam had become a symbol of opposition to the imposition of its own customs and culture by the tsarist administration. Since the Russian authorities did not recognize any other religion other than Christianity and Islam, the North Caucasian peoples began to en masse declare themselves Muslims, which made it possible to oppose themselves to Christian Russia.
The traditional folk beliefs that preceded Islam by that time were already to some extent syncretized by early Christianity, which had the greatest influence on the peoples of the Western and Central Caucasus. Christianity penetrated into the North Caucasus from Byzantium. Already at the end of the 9th century, the Caucasian Alans adopted Christianity, although, as the Arab author Masudi pointed out, the Alans accepted Christianity during the time of the caliphs of the Abbasid dynasty, but after 932 they returned to paganism again, expelling from their country the bishops and priests sent by the Byzantine emperor. Evidence of this short-lived Christianity in Alanya are the ruins of Christian churches in Karachay-Cherkessia, dated by specialists to the end of the 9th - beginning of the 10th centuries.
Hudud al-Alem also wrote about the adoption of Christianity by the Alans, who mentioned the king of the Alans as a Christian. At the same time, he noted that among the inhabitants of Alanya there are Christians and idolaters. V.F. Minorsky, in the “history of Shirvan and Derbent” of the 10th-11th centuries, also wrote that “the Alan kings were Christians for a short time, but then returned to paganism.”
Although nothing definite is known about the existence of Christianity among the ancestors of the Circassians of that time, they could not help but find themselves in the sphere of influence on the one hand - Christian Byzantium, on the other hand - the Alans who converted to Christianity. Only with the fall of Byzantium and Alania, the peoples of the North Caucasus were cut off from the rest of the Christian world, as a result of which pre-Christian folk beliefs supplanted Christianity. But even that short period of existence of Christianity among them had a significant impact on the folk beliefs of all Caucasian peoples without exception. Many Christian rituals were transformed into pagan ones, no longer perceived as alien. Christianity also influenced the pantheon of the peoples of the North Caucasus, replacing the names of many pagan deities with the names of Christian saints. Thus, in the pantheon of many peoples of the North Caucasus the names are found in various versions: St. George (Uastirdzhi, Wasgergi, Geurge, Ashdzherdzhi), St. Elijah (Uacilla, Vacil, Elia, Eliya, Elta, Seli), St. Nicholas the saint (Nikola, Nikol). Although the listed saints entered the pantheon of folk beliefs of the Balkars, Karachais, Kabardins, Circassians, Ossetians, Ingush and some peoples of Dagestan, they retained only their names from Christian images, only replacing the names of pagan characters. Although the term “paganism” does not fully correspond to the nature of the beliefs of the North Caucasian peoples before their Islamization, since acquaintance with monotheistic Christianity transformed the consciousness of the peoples, as a result of which little was preserved from classical paganism.
In addition to Byzantium, Georgia carried out active missionary work on the Christianization of mountain peoples, thus trying to secure its borders from constant raids by mountaineers. A fragment of such missionary activity in Ingushetia is considered to be the pagan temple of Thaba-Erda, which researchers attribute to a Christian temple of the pre-Mongol period. According to E. Krupnov, “the active spread of Christianity from Georgia to Ingushetia dates back to the 12th-13th centuries. during the heyday of the Georgian feudal monarchy." In his geography, Vakhushti Bagrationi, describing Ossetia and the Ossetians, noted: “In the old days, they were all Christians by faith and made up Nikozel’s flock, the main example being the Dvalians, but in the present time the Dvalians are only called Christians, because they observe Lent, venerate and worship icons , churches and priests, and ignorant of everything else. They do not have a priest and remain unbaptized, except for those who receive baptism in Kartalinya and Racha. But in Tagauria, Kurtauli, Valagiri, Paikomi, Digoria and Basian, the leaders and nobles are Mohammedans, and the simple peasants are Christians, but they are ignorant of this and other faiths: the difference between them is only that those who eat pork are considered Christians, and those who eat horse meat - Mohammedans. Nevertheless, they honor the likeness of an idol, which they call Vachila, for they slaughter a goat to Elijah, eat the meat themselves, and stretch the skin onto a high tree and worship this skin on the day of Elijah, so that he would deliver them from the hail and give the harvest of the Earth.
In the XIII-XIV centuries. An attempt was made by the Genoese to spread Catholicism in the North Caucasus. Author of the 15th century I. Schiltberger noted that “their priests belong to the Order of Carmelites, who do not know Latin, but pray and sing in Tatar so that their parishioners would be firm in the faith. Moreover, many pagans accept holy Baptism, since they understand that the priests read and sing." However, this attempt at Christianization was not crowned with success. The memory of the Genoese is preserved in the folklore of the Karachais, Balkars and Ossetians. Apparently this period left the names of Christian saints in the Karachay calendar in the names of the days of the week: Eliya (St. Elijah), Nikol (St. Nicholas), Endreyuk (St. Andrew), Abustol (apostle), Geurge (St. George), Baras ( St. Paraskeva).
The folk beliefs of the peoples of the North Caucasus were not united. As much as one people differed from another, so did their beliefs. But there were also many similarities. These are mainly mythological images that reflected similar conditions of the social and economic structure of peoples. Thus, throughout the Caucasus until the end of the 19th century. hunting occupied an important place, which is observed by the existence of a hunting deity among all peoples. Even if the names of this deity did not coincide (Dal, Afsati, Apsat, etc.), the main stories around the deity of hunting were distributed from the Black to the Caspian Sea. The image of Elijah as a thunder deity received the same distribution. Even the rituals associated with someone killed by lightning were similar in their semantics. The differences could only concern the external form of the ritual. For example, the Circassians had a custom of putting those killed by lightning in a coffin, which they then hang on a tall tree, after which neighbors come, bring food and drinks and begin to dance and have fun. They slaughter bulls and rams, and distribute most of the meat to the poor. They do this for three days and repeat the same thing every year until the corpses are completely decayed, considering that a person killed by lightning is a saint. The Kabardians called the Thunder God Shible. He had water, fire, and thunder in his power. It was believed that during a thunderstorm, Shible gallops across the sky on a black stallion and that the rumbles of thunder are nothing more than the echoes of his heavenly horse riding. During the period of Christianization of the Circassians, the functions of Shible passed to Ilie (Elle). In honor of Yelle, the Circassians had a dance called “Shibleudzh”.
The Ossetians performed a circular ritual dance “tsoppai” over someone killed by lightning, after which they placed him on a cart with an ox harness and released them. Where the oxen stopped, the dead were buried there. The very place where lightning struck, regardless of whether someone was killed, or lightning hit a tree, or a building, this place became a place of worship, just like among the Circassians, Karachay-Balkars, and Ingush.
Accepting Christian rituals and Christian saints, Caucasians tried to adapt them to their cults and in accordance with their beliefs. If some Christian elements contradicted popular ideas, they were simply ignored, and in such cases Christianity left its imprint only on the name of the deity.
The combination of Christianity with pagan cults before the Islamization of the Caucasus became the predominant form of religious ideas. Christian missionaries continued to penetrate the North Caucasus until the 18th century. But under the influence of traditional cults and customs, Christianity in the Western and Central Caucasus was significantly transformed. The peoples of the North Caucasus have always tried to adapt Christian rites and saints to their ancient folk cults and traditional beliefs.
Despite the penetration of world religions - Christianity and Islam - into the peoples of the North Caucasus, folk beliefs continued to play a significant role until the 20s. XX century, despite the fact that officially by that time the entire North Caucasus professed only Islam and Christianity.
Today Islam in the North Caucasus is represented by the Sunni movement of various interpretations. The peoples of the Russian Caucasus follow the following directions of Islam:
Sunni Muslims of the Hanafi persuasion: Abazins (Muslims from the 17th-18th centuries, 33,000 people - 1989), Adygeis (Adygs, Muslims from the 16th-19th centuries, 130,000 people - 1989), Balkars ( Muslims from the 18th century, 78,000 people - 1989), Kabardians (Muslims from the 17th century, 390,000 people - 1989), Karachais (Muslims from the 18th century, 150,000 people - 1989), Circassians (Muslims since the 18th century, 50,000 people - 1989), and others;
Sunni Muslims of the Shafiite persuasion: these are mainly the peoples of Dagestan - Avars (Muslims from the 15th century, 545,000 people - 1989), Ando-Tsez peoples (Muslims from the 15th-18th centuries, 60,000-1989) , Dargins (including Kubachi and Kaitag people, Muslims from the 14th century, 355,000 people - 1989), Kumyks (Muslims from the 12th century, played a significant role in the history of Islam among the peoples of Dagestan, 277,000 people - 1989 g.), Laks (one of the first Muslims of Dagestan - converted to Islam in the 9th century, 106,000 people - 1989), Lezgins, Aguls, Rutuls, Tabasarans, Tsakhurs (Muslims from the 11th century, about 400,000 in total - 1989), as well as Chechens (Muslims from the 16th-17th centuries, 900,000 people - 1989), Ingush (among them, Islam was finally established only in the mid-19th century, 215,000 people - 1989. ), and other peoples.
In the North Caucasus there are also Shiite Muslims (Azerbaijanis) and Jews (Tats, the so-called Mountain Jews).
With the strengthening of Islam over the past decade, there has been a growing trend in the number of supporters of traditional folk beliefs. In the Republic of North Ossetia-Alania, two religious organizations professing traditional Ossetian folk beliefs have already been registered. The same trend is observed in Kabardino-Balkaria and Ingushetia.
Religious syncretism is observed in the ritual practice of mountain peoples. This is most clearly manifested in funeral and wedding ceremonies. Christianity and Islam also had a certain impact on ancient holidays (first furrow, flowers, cherries, harvest, New Year, etc.). Ossetians, Kabardians, Balkars and other peoples celebrate folk holidays that outwardly take on a religious overtones. Religious syncretism began to prevail in the system of traditional culture of the peoples of the North Caucasus.
Thus, the evolution of religious beliefs among the peoples of the North Caucasus went through 4 stages.
The first stage is associated with early pre-Christian pagan beliefs. The second stage was the penetration of early Christianity into the North Caucasus from Byzantium, which resulted in the syncretization of folk beliefs and paganism. The third stage is associated with the Caucasian War at the beginning of the 19th century, which resulted in the Islamization of the bulk of the population of the North Caucasus. Traditional Islam is superimposed on popular beliefs that have come to be perceived as Muslim. In North Ossetia, the main population of which were declared Christians, while a smaller part were Muslims, in fact traditional folk beliefs did not lose their positions. As a result, there was a mixture of Christianity and folk beliefs, Islam and folk beliefs.
The fourth stage is associated with the collapse of the USSR and the fall of Soviet ideology. The fourth stage is characterized by the cleansing of Islam and Christianity from pagan traditions. During the reign of Soviet atheism, there was a struggle against all forms of religion. But Christianity and Islam retained their institutions, the continuity of transmission of traditional folk beliefs was broken, as a result of which they could no longer, like Christianity and Islam, be revived in post-Soviet times.
Notes:
2. Alekseeva E.P. Essays on the economy and culture of the peoples of Circassia in the 16th-17th centuries. Cherkessk, 1957.
3. Blumberg Johann. Caucasian manuscript. Stavropol, 1992.
4. Vakhushti. Description of the Georgian kingdom // History of Ossetia in documents and materials.
5. Krupnov E.I. Medieval Ingushetia - M: 1971.
6. Kuznetsov V.A. Elkhot Gate in the 10th – 15th centuries. Vladikavkaz, 2003.
7. Mythology of the peoples of Dagestan. Digest of articles. – Makhachkala, 1984.
8. Essays on the history of Adygea. Maykop, 1957.
9. Rizhsky M. About the cult of Shible among the Shapsugs // Materials of the Shapsug expedition of 1939, edited by Tokarev S.A. and Schilling E.M.. M., 1940. P. 47.
10. Smirnov V. Crimean Khanate under the supremacy of the Otoman Porte in the 18th century. Odessa, 1889. P. 11.
11. Proceedings of the Karachay-Cherkess Scientific Research Institute of History, Language and Literature. Vol. 4. Historical series. Stavropol, 1964.
12. Khan-Magomedov S.O. Derbent. M., 1958.
13. Tskhinvali. 1962. T. 1. P. 217.
14. Shortanov A. Adyghe cults. Nalchik, 1992. P. 115.
North The Caucasus region is predominantly Islamic. Adygeis, Abazas, Circassians, part of the Ossetians, Kabardins, Karachais, Balkars, Nogais, North Caucasian Turkmen Sunni Muslims (see Sunnism) of the Hanafi madhhab (comprehension); almost all the peoples of Dagestan (including the Turkic-speaking Kumyks), Chechens and Ingush are Sunni Muslims of the Shafiite madhhab. Kalmyks are Lamaist Buddhists (see Buddhism in Russia), some are Orthodox. Orthodoxy is adhered to by the Russian population, including the Cossacks (see Cossacks in Russia), a significant part of the Ossetians, and the Mozdok Kabardians. A small part of the Cossacks are Old Believers (see Old Believers). Some of the Tats (the so-called “Mountain Jews”) are Judaists (see Judaism in Russia).
Before Islam, from the 4th–5th centuries, in the North. Christianity appeared in the Caucasus. Christ. influence came from Byzantium, Georgia and Caucasian Albania. On the lands of the Circassians there was a Zikh diocese (from the 7th century), in Alania there was an Alanian metropolis (from the beginning of the 10th century). Numerous finds of Christian objects. cult, remains of churches, chapels throughout the North. The Caucasus testifies to the extensive missionary activity of the Eastern Orthodox Church. churches. Despite this, the population is mainly remained semi-pagan, but in plural. places are completely pagan. Judaism in the North The Caucasus penetrated with the Tatami Judaists in the 5th–6th centuries. and was supported by the politician. influenced by the Khazar Kaganate, where this religion was the state religion, but was not widespread. Islam in the North The Caucasus began to penetrate in the 7th–8th centuries. in connection with the Arab conquests. The first to undergo Islamization were the peoples of Dagestan, who adopted the madhhab of Imam Shafii from the Arabs. North - Zap. and the Central Caucasus were greatly influenced by the Hanafi Golden Horde, and later by the Crimean Tatars, Turks and Nogais, who also spread the madhhab of Abu Hanifa here. The spread of Islam proceeded gradually: first, representatives of the nobility became Muslims, and then people dependent on them. Chechens and Ingush converted to Islam by preachers from Dagestan (16th–19th centuries) became Shafiites. Here, as in Dagestan, the Sufi brotherhood of Naqshbandiya spread (see Sufism in Russia).
To the beginning 19th century majority of the population of the North. The Caucasus was converted to Islam. The national liberation movement of the mountaineers during the Caucasian War acquired religion. coloring In Dagestan and Chechnya it resulted in religion. - political movement, which received the name muridism in literature. Imam Shamil, who led the movement and created the theocratic state of the Imamate, successfully used the traditions of the Naqshbandi Sufi brotherhood. The ideology was based on the idea of St. Gazavat. wars for faith; Adat was consistently replaced by Sharia. In the 5060s. 19th century In Chechnya, a new movement arose led by Sheikh Kunta-Hadji, who called for peace and tranquility. He preached the ideas of the Qadiriya Sufi brotherhood, which he learned during his stay in the Middle East. Tsarist officials dubbed the teachings of Kunta-Hajji “zikrism”, since in the ritual practice of the Qadirites, dhikr occupies an important place - loud zeal with the repetition of the name of Allah, accompanied by dancing in a circle. “Zikrism” covered the mountainous regions of Chechnya and the entirety of Ingushetia. After the Caucasian War, a significant part of the Muslims of the North. Caucasus moved to Turkey. There were no obstacles to the worship of those who remained; every village had a mosque, often more than one.
After the revolution, as Soviet power strengthened, Muslim legal proceedings were eliminated, mosques and madrassas began to close. In the 1930-40s. persecution and expulsion of mullahs, qadis, and sheikhs were actively carried out. This policy met with the greatest opposition in Chechnya, Ingushetia and Dagestan, where the preservation of Islam in many places. contributed to Sufism. K con. 20s in Chechnya and Ingushetia approx. half the population were murids. The forced eviction of the Vainakhs in 1944 strengthened their religiosity. People rallied even more around the sheikhs, whose authority increased immeasurably. In Checheno-Ingushetia by the beginning. 80s number of officials the number of unregistered mosques exceeded the number of registered ones tens of times. The situation in the North was somewhat different. - Zap. Caucasus. There is anti-religion here. activities have achieved significant success. The bulk of the population abandoned the practice of religion. responsibilities.
In con. 80 - beginning 90s religious organizations were given the opportunity to act openly. If in the North - East. In the Caucasus, this was a release to freedom of religiosity driven deep into the depths (for example, in Chechnya and Ingushetia, by 1993 there were already 2,500 mosques compared to 12 in the early 80s), then in the North. - Zap. A true revival of Islam and Christianity began in the Caucasus. The construction of mosques and churches began, and religions began to open. schools. To the North There are Islamic universities in the Caucasus, and young people study in other Islamic states.
Penetration into the North extended over time. Caucasus monotheistic religions, the loyalty of the North Caucasian peoples to the traditions of their ancestors, the long-term preservation of patriarchal orders in the mountainous region led to the persistence of ancient beliefs and rituals. In religion The beliefs of the North Caucasian peoples have developed certain common features: a special veneration of the deity of thunder and lightning, the functional similarity of other deities and patrons. Beliefs associated with agricultural practices are highly developed; in the main These are magical performances and rituals. Many people are gradually passing away. characters of demonology, but the belief in genies remains.
In the beliefs of the peoples of the North. In the Caucasus, remnants of the cult of ancestors are woven into Muslim holiday rituals. On the days of Eid al-Adha and Kurban Bayram, as well as the spring holiday of Navruz, prayers are offered for deceased relatives and their graves are visited. Mawlid, the birthday of the Prophet Muhammad, is widely celebrated throughout the region. Mawlid is also often held on some important occasion, not necessarily in the month of Rabi al-Awwal (when the Prophet was born). A big family holiday is the circumcision of a son (Sunnet). The cult of saints associated with the North is widespread. East Caucasus with Sufism.
In recent years, among the Muslim population of the North. Wahhabi ideas began to spread in the Caucasus (see Wahhabism), which causes alarm among officials. clergy. Wahhabism penetrates from Saudi Arabia and other Islamic states both through direct missionary activity and indirectly through young people who studied abroad. The Wahhabis have strong financial support and publish the lion's share of local Islamic literature. Wahhabism gained strength mainly. in ecologically and socially disadvantaged places: Chechnya, foothills of Dagestan, etc. Main. The focus is on youth. Much attention is paid to the study of Arabic, the Koran and Hadith in the original language. Adat is completely denied, only Sharia and the Sunnah of the Prophet are recognized. Many customs and rituals that are ingrained in people's minds as Islamic are also denied. Thus, it is prohibited to read the Koran at the grave or in the house of the deceased, to read talkyn (instructions to the deceased) at a funeral, to use rosaries, to worship shrines, etc. Muslims who do not accept Wahhabism are accused of idolatry. On this basis, discord in families and clashes in mosques occur. The extremism of the Wahhabis causes caution and condemnation from officials. clergy.
The North Caucasus is a predominantly Islamic region. Adygeis, Abazas, Circassians, part of the Ossetians, Kabardins, Karachais, Balkars, Nogais, North Caucasian Turkmen - Sunni Muslims (see Sunnism) of the Hanafi madhhab (comprehension); almost all the peoples of Dagestan (including the Turkic-speaking Kumyks), Chechens and Ingush are Sunni Muslims of the Shafiite madhhab. Kalmyks are Lamaist Buddhists (see Buddhism in Russia), some are Orthodox. Orthodoxy is adhered to by the Russian population, including the Cossacks (see Cossacks in Russia), a significant part of the Ossetians, and the Mozdok Kabardians. A small part of the Cossacks are Old Believers (see Old Believers). Some of the Tats (the so-called “Mountain Jews”) are Judaists (see Judaism in Russia).
Before Islam, from the 4th-5th centuries, Christianity appeared in the North Caucasus. Christian influence came from Byzantium, Georgia and Caucasian Albania. On the lands of the Circassians there was a Zikh diocese (from the 7th century), in Alania there was an Alan metropolitanate (from the beginning of the 10th century). Numerous finds of objects of Christian worship, remains of churches, chapels throughout the North Caucasus testify to the extensive missionary activity of the Eastern Orthodox Church. Despite this, the population remained largely semi-pagan, and in many places completely pagan. Judaism in the North Caucasus penetrated with the Tatami Judaists in the 5th-6th centuries and was supported by the political influence of the Khazar Kaganate, where this religion was the state religion, but did not become widespread. Islam began to penetrate into the North Caucasus in the 7th-8th centuries in connection with the Arab conquests. The first to undergo Islamization were the peoples of Dagestan, who adopted the madhhab of Imam Shafii from the Arabs. The Northwestern and Central Caucasus were greatly influenced by the Hanafi Golden Horde, and later by the Crimean Tatars, Turks and Nogais, who also spread the Abu Hanifa madhab here. The spread of Islam proceeded gradually: first, representatives of the nobility became Muslims, and then people dependent on them. Chechens and Ingush, converted to Islam by preachers from Dagestan (16-19 centuries), became Shafiites. Here, as in Dagestan, the Sufi brotherhood of Naqshbandiya spread (see Sufism in Russia).
By the beginning of the 19th century, the majority of the population of the North. The Caucasus was converted to Islam. The national liberation movement of the mountaineers during the Caucasian War acquired religion. coloring In Dagestan and Chechnya it resulted in a religious and political movement, which received the name muridism in literature. Imam Shamil, who led the movement and created a theocratic state - the imamate, successfully used the traditions of the Naqshbandi Sufi brotherhood. The ideology was based on the idea of gazavat - a holy war for faith; Adat was consistently replaced by Sharia. In the 50-60s of the 19th century, a new movement arose in Chechnya, led by Sheikh Kunta-Hadji, who called for peace and tranquility. He preached the ideas of the Qadiriya Sufi brotherhood, which he learned during his stay in the Middle East. Tsarist officials dubbed the teachings of Kunta-Hajji “zikrism”, since in the ritual practice of the Qadirites, zikr occupies an important place - loud zeal with the repetition of the name of Allah, accompanied by dancing in a circle. “Zikrism” covered the mountainous regions of Chechnya and the entirety of Ingushetia. After the Caucasian War, a significant part of the Muslims of the North. Caucasus moved to Turkey. There were no obstacles to the worship of those who remained; every village had a mosque, often more than one.
After the revolution, as Soviet power strengthened, Muslim legal proceedings were eliminated, mosques and madrassas began to close. In the 1930s and 40s, there was active persecution and deportation of mullahs, qadis, and sheikhs. This policy met with the greatest opposition in Chechnya, Ingushetia and Dagestan, where Sufism largely contributed to the preservation of Islam. By the end of the 20s in Chechnya and Ingushetia, about half of the population were murids. The forced eviction of the Vainakhs in 1944 increased their religiosity. People rallied even more around the sheikhs, whose authority increased immeasurably. In Checheno-Ingushetia, by the beginning of the 80s, the number of officially unregistered mosques exceeded the number of registered ones tens of times. The situation in the North-West Caucasus was somewhat different. Here anti-religious activities achieved significant success. The bulk of the population abandoned religious duties.
In the late 80s and early 90s, religious organizations were able to act openly. If in the North-East Caucasus this was the release of religiosity driven deep into freedom (for example, in Chechnya and Ingushetia by 1993 there were already 2,500 mosques compared to 12 in the early 80s), then in the North-West Caucasus a true revival of Islam and Christianity began . The construction of mosques and churches began, and religious schools began to open. There are Islamic universities in the North Caucasus, and young people study in other Islamic states.
The penetration of monotheistic religions into the North Caucasus over time, the loyalty of the North Caucasian peoples to the traditions of their ancestors, and the long-term preservation of patriarchal orders in the mountainous region led to the persistence of ancient beliefs and rituals. The religious beliefs of the North Caucasian peoples have developed some common features: special veneration of the deity of thunder and lightning, functional similarities of other deities and patrons. Beliefs associated with agricultural practices are highly developed; These are mainly magical performances and rituals. Many people are gradually passing away. characters of demonology, but the belief in genies remains.
In the beliefs of the peoples of the North. In the Caucasus, remnants of the cult of ancestors are woven into Muslim holiday rituals. On the days of Eid al-Adha and Kurban Bayram, as well as the spring holiday of Navruz, prayers are offered for deceased relatives and their graves are visited. Mawlid, the birthday of the Prophet Muhammad, is widely celebrated throughout the region. Mawlid is also often held on some important occasion, not necessarily in the month of Rabi al-Aw-wal (when the Prophet was born). A big family holiday is the circumcision of a son (Sunnet). The cult of saints, associated with Sufism in the North-Eastern Caucasus, is widespread.
In recent years, among the Muslim population of the North. Wahhabi ideas began to spread in the Caucasus (see Wahhabism), which causes alarm among officials. clergy. Wahhabism penetrates from Saudi Arabia and other Islamic states both through direct missionary activity and indirectly through young people who studied abroad. The Wahhabis have strong financial support and publish the lion's share of local Islamic literature. Wahhabism gained strength mainly in environmentally and socially disadvantaged places: Chechnya, the foothills of Dagestan, etc. The main focus is on young people. Much attention is paid to the study of Arabic, the Koran and Hadith in the original language. Adat is completely denied, only Sharia and the Sunnah of the Prophet are recognized. Many customs and rituals that are ingrained in people's minds as Islamic are also denied. Thus, it is prohibited to read the Koran at the grave or in the house of the deceased, to read talkyn (instructions to the deceased) at a funeral, to use rosaries, to worship shrines, etc. Muslims who do not accept Wahhabism are accused of idolatry. On this basis, discord in families and clashes in mosques occur. The extremism of the Wahhabis causes caution and condemnation from officials. clergy.
In 1989, the unified Spiritual Administration of Muslims of the North Caucasus (residence - Buinaksk) split into republican Spiritual Administrations, headed by their own muftis. Religious organizations of the Orthodox population of the North Caucasus are under the jurisdiction of the Stavropol diocese of the Russian Orthodox Church.
A. A. Yarlykapov
Here is quoted from the publication: Religions of the peoples of modern Russia. Dictionary. / editorial team: Mchedlov M.P., Averyanov Yu.I., Basilov V.N. and others - M., 1999, p. 270-273.
