Circassians are a generous and warlike people. Essay on the proud Circassian people Where did the Circassians come from in the Caucasus

A large number of different peoples live on the territory of the Russian Federation. One of them is the Circassians - a nation with an original amazing culture that was able to maintain its bright individuality.

Where live

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

population

There are about 80,000 Circassians in the world. According to the 2010 census, the Russian Federation accounted for approximately 73,000 people, of which 60,958 are residents of Karachay-Cherkessia.

Story

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

Name

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

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

Language

The Circassians speak the Kabardino-Circassian language, which belongs to the Abkhaz-Adyghe family of languages. The Circassians call their language "Adyghebze", which translates into the Adyghe language.

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

There are 8 dialects in the Kabardino-Circassian language:

1. Dialect of Great Kabarda
2. Khabezsky
3. Baksan
4. Besleneyevsky
5. Dialect of Malaya Kabarda
6. Mozdok
7. Malkinsky
8. Kuban

Appearance

Circassians are brave, fearless and wise people. Valor, generosity and generosity are greatly revered. The most contemptible vice for the Circassians is cowardice. Representatives of this people are tall, slender, with regular features, dark blond hair. Women have always been considered very beautiful, distinguished by chastity. Adult Circassians were hardy warriors and impeccable riders, they were fluent in weapons, they knew how to fight even in the highlands.

Cloth

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

The clothes of Circassian women were quite diverse, always richly decorated. Women wore a long dress made of muslin or cotton, a short silk beshmet dress. Before marriage, girls wore a corset. Of the headdresses, they wore high cone-shaped hats decorated with embroidery, low cylindrical hats made of velvet or silk, decorated with gold embroidery. An embroidered hat trimmed with fur was put on the bride's head, which she had to wear until the birth of her first child. Only the uncle of the spouse from the father's side could take it off, but only if he brought generous gifts to the newborn, among which were cattle or money. After the presentation of gifts, the cap was removed, after which the young mother put on a silk scarf. Elderly women wore cotton scarves. They wore bracelets, chains, rings, various earrings from jewelry. Silver elements were sewn to dresses, caftans, they decorated headdresses.

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

Life

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

A wife should know her duties and fulfill them clearly. She is in charge of managing the household and all household chores. Men did hard physical work. In rich families, women were protected from difficult work. They spent most of their time sewing.

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

Children were brought up with dignity, they tried to grow up courageous and worthy people. All children went through a harsh school, thanks to which the character was formed and the body was tempered. Until the age of 6, a woman was engaged in raising a boy, then everything passed into the hands of a man. They taught the boys how to shoot a bow and how to ride a horse. The child was given a knife with which he had to learn to hit a target, then they were given a dagger, a bow and arrows. The sons of the nobility are obliged to breed horses, entertain guests, sleep in the open air, using a saddle instead of a pillow. Also in early childhood many princely children were given to noble houses for education. At the age of 16, the boy was dressed in the best clothes, put on the best horse, given the best weapons and sent home. The return of the son home was considered a very important event. In gratitude, the prince should bestow a gift on the person who raised his son.

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

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

dwelling

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

In addition, a barn and a barn were built, which were surrounded by a dense fence. Behind it were vegetable gardens. From the outside, the Kunatskaya, which consisted of a house and a stable, adjoined the fence. These buildings were surrounded by palisades.

Food

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

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

From the first courses, ashryk is popular - a soup of dried meat with beans and pearl barley. In addition to it, the Circassians cook shorpa, egg, chicken and vegetable soups. Unusual is the taste of soup with dried fat tail.

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

Bread, lakuma donuts, halivas, pies with beet tops “khui delen”, corn cakes “natuk-chyrzhyn” are made from baking. Made from sweet different variants halvah from corn and millet with apricot pits, Circassian balls, marshmallow. Of the drinks among the Circassians, tea, makhsima, the milk drink kundapso, various drinks based on pears and apples are popular.

Religion

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

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

culture

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

• fairy tales and tales
• proverbs
• songs
• riddles and allegories
• Tongue Twisters
• ditties

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

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

Fairy tales and legends are divided into several groups:

• mythical
• about animals
• with riddles and riddles
• legal education

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

Traditions

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

It is not permissible for the young to be the first to start a conversation in the presence of the elders. It was considered shameful to smoke, drink and sit in the presence of your father, eat with him at the same table. Circassians believe that one should not be greedy in food, one should not keep one's promises, and appropriate other people's money.

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

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

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

A man did not have the right to kiss his son in the presence of strangers, to pronounce the name of his wife. When the husband died, all 40 days the wife had to visit his grave and spend some time near it. Gradually this custom was forgotten. The widow was to marry the brother of her dead husband. If she became the wife of another man, the children stayed with the husband's family.

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

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

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

Adygs are one of the most ancient peoples North Caucasus. The closest, kindred peoples to them are the Abkhazians, Abaza and Ubykhs. Adygs, Abkhazians, Abaza, Ubykhs in ancient times constituted a single group of tribes, and their ancient ancestors were the Hatts,

helmets, Sindo-Meotian tribes. About 6 thousand years ago, the ancient ancestors of the Circassians and Abkhazians occupied a vast territory from Asia Minor to modern Chechnya and Ingushetia. In this vast space, in that distant era, kindred tribes lived, which were located on various levels of its development.

Adygs (Adyghe) - the self-name of modern Kabardians (the number is currently more than 500 thousand people), Circassians (about 53 thousand people), Adyghes, i.e. Abadzekhs, Bzhedugs, Temirgoevs, Zhaneevs, etc.

(more than 125 thousand people). Adygs in our country live mainly in three republics: the Kabardino-Balkarian Republic, the Karachay-Cherkess Republic and the Republic of Adygea. In addition, a certain part of the Circassians is in the Krasnodar and Stavropol Territories. In total, there are more than 600 thousand Adyghes in the Russian Federation.

In addition, about 5 million Circassians live in Turkey. There are many Circassians in Jordan, Syria, USA, Germany, Israel and other countries. Abkhazians are now more than 100 thousand people, Abazins - about 35 thousand people, and the Ubykh language, unfortunately, has already disappeared, because there are no longer its speakers - the Ubykhs.

Hatts and helmets are, according to many authoritative scientists (both domestic and foreign), one of the ancestors of the Abkhaz-Adygs, as evidenced by numerous monuments of material culture, linguistic similarities, way of life, traditions and customs, religious beliefs, place names and much more. others

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

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

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

we said above).

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

Texts in the Hattian language, written in cuneiform on clay tablets, were discovered during archaeological excavations in the capital of the ancient Hattian Empire (the city of Hattusa), which was located near present-day Ankara; scientists believe that all modern North Caucasian languages

autochthonous peoples, as well as related Hattian and Hurrian-Urartian languages, come from a single proto-language. This language existed 7 thousand years ago. First of all, the Abkhaz-Adyghe and Nakh-Dagestan branches belong to the Caucasian languages. As for the Kasks, or Kashks, in the ancient Assyrian written sources, the Kashki (Adygs), Abshelos (Abkhazians) are mentioned as two different offshoots of the same tribe. However, this fact may also indicate that the Kashki and Abshelo at that distant time were already separate, albeit closely related, tribes.

In addition to linguistic kinship, the closeness of the Hattian and Abkhaz-Adyghe beliefs is noted. For example, this can be traced in the names of the gods: the Hattian Uashkh and the Adyghe Uashkhue. In addition, we observe the similarity of the Hattian myths with some plots of the heroic Nart epic of the Abkhaz-Adygs. Experts point out that ancient name people "Hatti" is still preserved in the name of one of the Adyghe tribes of the Khatukaevs (khetykuei). Numerous Adyghe surnames are also associated with the ancient self-name of the Hatts, such as Khete (Khata), Khetkue (Hatko), Khetu (Khatu), Khetai (Khatai), Khetykuey (Khatuko), KhetIohushchokue (Atazhukin), etc. the name of the organizer, master of ceremonies of the Adyghe ritual dances and games “khytyyakIue” (khatiyako), who, with his duties, is very reminiscent of the “man of the rod”, one of the main participants in rituals and holidays in the royal palace of the Hattian state.

One of the irrefutable evidence that the Hutts and the Abkhaz-Adygs are kindred peoples are examples from toponymy. So, in Trebizond (modern Turkey) and further in the north-west along the Black Sea coast, a number of ancient and modern names of localities, rivers, ravines, etc., left by the ancestors of the Abkhaz-Adygs, were noted, which was noted by many famous scientists, in in particular N. Ya. Marr. The names of the Abkhaz-Adyghe type in this territory include, for example, the names of rivers, which include the Adyghe element "dogs" (water, river): Aripsa, Supsa, Akampsis, etc.; as well as names with the element “kue” (ravine, beam), etc. One of the major Caucasian scholars of the twentieth century. Z. V. Anchabadze recognized as indisputable that it was the Kashki and Abshelo - the ancestors of the Abkhaz-Adygs - who lived in the III-II millennium BC. e. in the northeastern sector of Asia Minor, and they were connected by a unity of origin with the Hattians. Another authoritative orientalist - G. A. Melikishvili - noted that in Abkhazia and to the south, on the territory of Western Georgia, there are numerous names of rivers, which are based on the Adyghe word "dogs" (water). These are such rivers as Akhyps, Khyps, Lamyps, Dagarity and others. He believes that these names were given by the Adyghe tribes who lived in the distant past in the valleys of these rivers. Thus, the Hatts and Kasks, who lived in Asia Minor several millennia BC. e.,

are one of the ancestors of the Abkhaz-Circassians, as evidenced by the above facts. And it must be admitted that it is impossible to understand the history of the Adyghe-Abkhazians without at least a cursory acquaintance with the civilization of Ancient Khatia, which occupies significant place in the history of world culture. Occupying a vast territory (from Asia Minor to modern Chechnya and Ingushetia), numerous related tribes - the most ancient ancestors of the Abkhaz-Adygs - could not be at the same level of their development. Alone

have gone ahead in economy, political arrangement and culture; others lagged behind the first, but these kindred tribes could not develop without the mutual influence of cultures, their way of life, etc.

Scientific studies of specialists in the history and culture of the Hatts eloquently testify to the role they played in the ethno-cultural history of the Abkhaz-Adygs. It can be assumed that the contacts that took place over the millennia between these tribes had a significant impact not only on the cultural and economic development of the most ancient Abkhaz-Adyghe tribes, but also on the formation of their ethnic identity.

It is well known that Asia Minor (Anatolia) was one of the links in the transfer of cultural achievements and in the ancient era (VIII-VI millennium BC) there were cultural centers producing economy. Since

of this period, the Hutts began to grow a lot of cereal plants (barley, wheat), breed different kinds livestock. Scientific studies of recent years irrefutably prove that it was the Hutts who first received iron, and it appeared from them among the rest of the peoples of the planet.

Back in the III-II millennium BC. e. The trade, which was a powerful catalyst for many socio-economic and cultural processes flowing in Asia Minor.

An active role in the activities of shopping centers was played by local merchants: Hittites, Luvians and Hattians. Merchants imported fabrics and chitons into Anatolia. But the main article was metals: eastern merchants supplied tin, and western merchants supplied copper and silver. The Ashurian (Eastern Semites of Asia Minor. - K. W.) traders showed particular interest in another metal that was in great demand: it cost 40 times more than silver and 5–8 times more than gold. That metal was iron. The inventors of the method of smelting it from ore were the Hutts. Hence this method of obtaining iron

spread in Asia Minor, and then Eurasia as a whole. The export of iron outside of Anatolia was apparently forbidden. This circumstance can explain the repeated cases of its smuggling, described in a number of texts.

The tribes that lived in a vast area (up to the modern territory of the settlement of the Abkhaz-Adygs) played a significant role in the socio-political, economic and spiritual development of those peoples that are in their habitat. In particular, for a long time there was an active penetration into their territory of tribes who spoke the Indo-European language. They are now called the Hittites, but they called themselves Nesites. By

In their cultural development, the Nesites were significantly inferior to the Hattas. And from the latter they borrowed the name of the country, many religious rites, the names of the Hattian gods. Huts played a significant role in education in the 2nd millennium BC. e. powerful Hittite kingdom, in the formation of its

political system. For example, the system state structure The Hittite kingdom is characterized by a number of specific features. The supreme ruler of the country bore the title of Hattian origin Tabarna (or Labarna). Along with the king, an important role, especially in the sphere of worship, was also played by the queen, who bore the Hattian title of Tavananna (cf. the Adyghe word “nana” - “grandmother, mother”) (a woman had the same huge influence in everyday life and in the sphere of culture. - K . W.).

Many literary monuments, numerous myths, transcribed by the Hittites from the Hattian, have come down to us. In Asia Minor - the country of the Hutts - light chariots were first used in the army. One of the earliest evidence of the combat use of chariots in Anatolia is found in

ancient Hittite text of Anitta. It says that there were 40 chariots for 1400 foot soldiers in the army (there were three people in one chariot. - K. W.). And in one of the battles, 20 thousand infantrymen and 2500 chariots participated.

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

The Hatts played a huge role in the development of the institution of diplomacy in the history of international relations, in the creation and use of a regular army. Many tactics during military operations, training of soldiers were applied for the first time by them.

The largest traveler of our time, Thor Heyerdahl, believed that the first sailors of the planet were the Hutts. All these and other achievements of the Hutts - the ancestors of the Abkhaz-Adygs - could not pass without a trace. Upcoming

The neighbors of the Hattians in the northeast of Asia Minor were numerous warlike tribes - Kasks, or Kashki, known in Hittite, Assyrian, Urartian historical sources during the 2nd and early 1st millennium BC. e. They lived along the southern coast of the Black Sea from the mouth of the river. Galis towards Western Transcaucasia, including Colchis. The helmets played an important role in the political history of Asia Minor. They made distant campaigns, and in the II millennium BC. e. they managed to create a powerful union, consisting of 9-12 closely related tribes. Documents of the Hittite kingdom of this time are full of information about the constant raids of the helmets. They even at one time (at the beginning of the 16th century BC) managed to capture and disperse

destroy Hatusa. Already by the beginning of the II millennium BC. e. the Casks had permanent settlements and fortresses, they were engaged in agriculture and transhumance. True, according to Hittite sources, until the middle of the 17th century. BC e. they did not yet have a centralized royal power. But already in late XVII V. BC e. there is information in the sources that the pre-existing order of the Casks was changed by a certain leader Pihkhuniyas, who "began to rule according to the custom of royal power." Analysis of personal names, names of settlements in the territory occupied by helmets, shows, in the opinion

scientists (G. A. Menekeshvili, G. G. Giorgadze, N. M. Dyakova, Sh. D. Inal-Ipa, etc.) that they were related in language to the Hattas. On the other hand, the tribal names of the Kasks, known from Hittite and Assyrian texts,

many scientists associate with the Abkhaz-Adyghe. So, the very name Kaska (Kashka) is compared with the ancient name of the Circassians - Kasogs (Kashags, Kashaks) - ancient Georgian chronicles, Kashak - Arabic sources, Kasogs - Old Russian chronicles. Another name for the Casks, according to Assyrian sources, was Abegila or Apeshlaians, which coincides with the ancient name of the Abkhazians (Apsils - according to Greek sources, Abshils - ancient Georgian chronicles), as well as their self-name - aps - ua - api - ua. Hittite sources have preserved for us one more name of the Hattian circle of the Pakhkhuva tribes and the name of their king - Pikhkhuniyas. Scientists have found a good explanation for the name Pokhuva, which turned out to be associated with the self-name of the Ubykhs - pekkhi, pekhi. Scientists believe that in the III millennium BC. e. as a result of the transition to a class society and the active penetration of the Indo-Jewish people - the Nesites - into Asia Minor, relative overpopulation occurs, which created the prerequisites for the movement of part of the population to other areas. Groups of Hutts and Casks no later than the 3rd millennium BC. e. significantly expanded their territory in the northeast direction. They populated the entire southeastern coast of the Black Sea, including Western Georgia, Abkhazia and further, in the North, up to the Kuban region, the modern territory of the KBR to mountainous Chechnya and Igushetia. Traces of such settlement are also documented by the geographical names of Abkhaz-Adyghe origin (Sansa, Achkva, Akampsis, Aripsa, Apsarea, Sinope, etc.), common in those distant times in the Primorsky part of Asia Minor and on the territory of Western Georgia.

One of the prominent and heroic places in the history of the civilization of the ancestors of the Abkhaz-Adygs is occupied by the Sindo-Meotian era. The fact is that most of the Meotian tribes in the Early Iron Age occupied vast territories

North-Western Caucasus, the area of ​​the river basin. Kuban. Ancient ancient authors knew them under the common collective name Meots. For example, the ancient Greek geographer Strabo pointed out that Sinds, Torets, Achaeas, Zikhs, etc. belong to the Meotians. They are all under the common name "Meots" are one of the ancestors of the Circassians. ancient name Sea of ​​Azov - Meotida. The Meotian lake is directly related to the Meotians.

The ancient Sind state was created in the North Caucasus by the ancestors of the Circassians. This country covered in the south the Taman Peninsula and part of the Black Sea coast to Gelendzhik, and from west to east - the space from the Black Sea to the Left Bank of the Kuban. The materials of archaeological excavations carried out in different periods on the territory of the North Caucasus indicate the proximity of the Sinds and Meots and the fact that their territory and their kindred tribes have been on the territory since the 3rd millennium BC. e. spread to Chechnya and Ingushetia. In addition, it has been proved that the physical type of the Sindo-Meotian tribes does not belong to the Scythian-Sauromatian type, but is adjacent to the original type of the Caucasian tribes. Studies by T. S. Konduktorova at the Institute of Anthropology at Moscow State University showed that the Sinds belonged to the European race.

A comprehensive analysis of the archaeological materials of the early Sind tribes indicates that they were in the period of the II millennium BC. e. achieved significant progress in material and spiritual culture. Research by scientists proves that even in that distant period, animal husbandry was widely developed among the Sindo-Meotian tribes. Even during this period, hunting occupied a prominent place among the ancestors of the Circassians.

But the most ancient Sindian tribes were engaged not only in cattle breeding and hunting; ancient authors note that those Sinds who lived near the seas and rivers also developed fishing. Researches of scientists prove that among these ancient tribes there was some cult of fish; for example, the ancient writer Nikolai Domassky (1st century BC) reported that Sinds had a custom to throw as many fish on the grave of a deceased Sind as the number of enemies killed by the buried. Sinds from the 3rd millennium BC e. began to engage in pottery, as evidenced by the numerous materials of archaeological excavations in various regions of the North Caucasus, in the habitats of the Sindo-Meotian tribes. In addition, in Sindik, from ancient times, there was another skill - bone carving, stone-cutting.

The most significant success was achieved by the ancestors of the Circassians in agriculture, cattle breeding and horticulture. Many cereal crops: rye, barley, wheat, etc. have been the main agricultural crops that have been grown by them for centuries. The Circassians brought out many varieties of apples and pears. The science of horticulture has preserved more than 10 of their names.

Sinds very early switched to iron, to its production and use. Iron made a real revolution in the life of every people, including the ancestors of the Circassians - the Sindo-Meotian tribes. Thanks to him, a significant leap took place in the development of agriculture, crafts, and the entire way of life of the most ancient peoples. Iron in the North Caucasus has been firmly established in life since the 8th century. BC e. Among the peoples of the North Caucasus who began to receive and use iron, Sinds were among the first. About

One of the largest Caucasian scholars, who devoted many years to studying the ancient period of the history of the North Caucasus, E.I. mainly existed in the 1st millennium BC. e., all his high skill

could develop only on the basis of the rich experience of their predecessors, on the previously created material and technical base. In this case, such a basis was the material culture of the tribes that lived in the territory of the central part of the North Caucasus as early as the Bronze Age, in the 2nd millennium BC. e." And these tribes were the ancestors of the Circassians. Numerous monuments of material culture, discovered in various regions where the Sindo-Meotian tribes lived, eloquently testify that they had extensive ties with many peoples, including the peoples of Georgia, Asia Minor, etc., and at a high level they there was also trade. In particular, evidence of exchange with other countries are various jewelry: bracelets, necklaces, beads made of glass.

Scientists have proven that it is during the period of the decomposition of the tribal system and the emergence of military democracy that many peoples have an objective need for writing to manage their economy and express ideology. The history of culture testifies that this was exactly the case among the ancient Sumerians, in Ancient Egypt and among the Mayan tribes in America: it was during the period of the decomposition of the tribal system that writing appeared among these and other peoples. Studies by experts have shown that the ancient Sinds also developed their own, albeit largely primitive, writing system during the period of military democracy. So, in the places of residence of most of the Sindo-Meotian tribes, more than 300 clay tiles were found. They were 14–16 cm long and 10–12 cm wide, about 2 cm thick; made of raw clay, well dried, but not fired. Signs on the plates are mysterious and very diverse. Yu. S. Krushkol, a specialist in Ancient Sindica, notes that it is difficult to abandon the assumption that the signs on the tiles are the embryo of writing. A certain similarity of these tiles with clay tiles, also unfired, of the Assyrian-Babylonian script confirms that they are written monuments.

A significant number of these tiles were found under the mountains. Krasnodar, in one of the areas where the ancient Sinds lived. In addition to the Krasnodar tiles, scientists from the North Caucasus discovered another remarkable monument ancient writing- Maykop inscription. It belongs to the II millennium BC. e. and is the oldest on the territory of the former Soviet Union. This inscription was studied by a prominent specialist in oriental writings, Professor G. F. Turchaninov. He proved that it is a monument of pseudo-hieroglyphic biblical writing. When comparing some signs of the Sindian tiles and writing in the edition of G. F. Turchaninov, a certain similarity is found: for example, in table 6, sign No. 34 is a spiral, which is found both in the Maikop inscription and in the Phoenician letter. A similar spiral is found on the tiles found in the Krasnodar settlement. In the same table, sign No. 3 has an oblique cross, as in the Maikop inscription and in the Phoenician script. The same oblique crosses are also found on the slabs of the Krasnodar settlement. In the same table, in the second section, there is a similarity of the letters No. 37 of the Phoenician and Maikop scripts with the signs of the tiles of the Krasnodar settlement. Thus, the similarity of the Krasnodar tiles with the Maikop inscription eloquently testifies to the origin of writing among the Sindo-Meotian tribes - the ancestors of the Abkhaz-Adyghes as early as the 2nd millennium BC. e. At the same time, it should be noted that scientists have found some similarity between the Maikop inscription and the Krasnodar tiles with the Hittite hieroglyphic writing.

In addition to the above monuments of the ancient Sinds, we find a lot of interesting things in their culture. These are original musical instruments made of bone; primitive but characteristic figurines, various utensils, utensils, weapons and much more. But a particularly great achievement of the culture of the Sindo-Meotian tribes in the most ancient era should be considered the birth of writing, which covers the time period from the III millennium BC. e. according to the VI century. BC e.

The religion of the Sinds of this period has been little studied. Nevertheless, scientists believe that they already worshiped nature then. So, for example, the materials of archaeological excavations allow us to conclude that the ancient Sinds deified the Sun. The Sinds had a custom during burial to sprinkle the deceased with red paint - ocher. This is evidence of sun worship. In ancient times, human sacrifices were made to him, and red blood was considered a symbol of the Sun. By the way, the cult of the Sun is found among all the peoples of the world during the period of the decomposition of the tribal system and the formation of classes. The cult of the Sun is also attested in Adyghe mythology. So, the head of the pantheon, the demiurge and the first creator among the Circassians was Tkha (this word comes from the Adyghe word dyg'e, tyg'e - "sun"). This gives grounds to assume that the Circassians originally assigned the role of the first creator to the deity of the Sun. Later, the functions of Tkha were transferred to Tkhashkho - "the main god". In addition, the ancient Sinds also had a cult of the Earth, as evidenced by various archaeological materials. The fact that the ancient Sinds believed in the immortality of the soul is confirmed by the skeletons of male and female slaves found in the graves of their masters. One of the significant periods of Ancient Sindica is Vv. BC e. It was in the middle of the 5th century. the Sindh slave state was created, which left a significant mark on the development of the Caucasian civilization. Since that time, animal husbandry and agriculture have become widespread in Sindik. Culture reaches a high level; Trade and economic ties are expanding with many peoples, including the Greeks.

The second half of the 1st millennium BC e. in the history and culture of Ancient Sindica is better covered in the written sources of antiquity. One of the significant literary monuments on the history of the Sindo-Meotian tribes is the story of the Greek writer Polien, who lived in the 2nd century BC. n. e. during the reign of Marcus Aurelius. Polien described the fate of the wife of the Sindian king Hekatey, a Meotian by origin, Tirgatao. The text tells not only about her fate; Its content shows the relationship between the Bosporus kings, in particular Sithir I, who reigned from 433 (432) to 389 (388) BC. e., with local tribes - Sinds and Meots. During the period of the Sindh slave-owning state, the construction business reached a high level of development. Solid houses, towers, city walls more than 2 meters wide, and much more were built. But, unfortunately, these cities have already been destroyed. Ancient Sindica in its development was influenced not only by Asia Minor, but also by Greece, it intensified after the Greek colonization of the Sind coast.

The earliest indications of Greek settlements in the North Caucasus date back to the second quarter of the 6th century BC. BC, when there was a regular route from Sinope and Trapezund to the Cimmerian Bosporus. It has now been established that almost all Greek colonies in the Crimea did not arise from scratch, but where there were settlements of local tribes, i.e. Sinds and Meots. There were Greek cities in the Black Sea region by the 5th century. BC e. more than thirty, in fact, the Bosporan kingdom was formed from them. Although Sindika is formally included in the Bosporan Kingdom and is strongly influenced by Greek civilization, the autochthonous culture of the ancient Sinds, both material and spiritual, developed and continued to occupy a prominent place in the life of the population of this country.

Sindh cities became centers of political and cultural life. In them high development received architecture, sculpture. The territory of Sindica is rich in sculptural images, both Greek and local. Thus, numerous data obtained as a result of archaeological excavations on the territory of the Sinds and Meots - the ancestors of the Adygs, and some literary monuments indicate that these ancient tribes wrote many remarkable pages in the history of world civilization. The facts show that they created a unique, original material and spiritual culture. These are original decorations and musical instruments, these are solid buildings and statues, this is our own technology for the production of tools and weapons, and much more.

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

True, after the invasion of the Ready in the North Caucasus, there is some calm in this region and a revival of the economy and culture is taking place. But about 370, the Huns, Turkic, Asian tribes invaded Europe, and primarily the Northern Black Sea region. They moved from the depths of Asia in two waves, the second of which passed through the territory of the Sinds and Meots. The nomads destroyed everything in their path, the local tribes were dispersed, and the culture of the ancestors of the Circassians also fell into decay. After the Hun invasion of the North Caucasus, the Sindo-Meotian tribes are no longer mentioned. However, this by no means means

that they left the historical arena. Those kindred tribes that have suffered the least from the invasion of nomads come to the fore and occupy a dominant position.

Questions and tasks

1. Why do we call the primitive communal system the Stone Age?

2. What stages is it divided into stone Age?

3. Explain what the essence of the Neolithic revolution is.

4. Explain the features of the Bronze Age and the Iron Age.

5. Who were the hatts and helmets and where did they live?

6. Who is the creator and bearer of the Maikop, dolmen cultures?

7. List the names of the Sindo-Meotian tribes.

8. Show on the map the territory of settlement of the Sindo-Meotian tribes in the III - I millennium BC. e.

9. When was the Sindh slave state established?

Adygs is the common self-name of the ancestors of modern Adyghes, Kabardians and Circassians. The surrounding peoples also called them Zikhs and Kasogs. The origin and meaning of all these names is a moot point. The ancient Circassians belonged to the Caucasoid race.
The history of the Circassians is endless clashes with hordes of Scythians, Sarmatians, Huns, Bulgars, Alans, Khazars, Magyars, Pechenegs, Polovtsy, Mongol-Tatars, Kalmyks, Nogays, Turks.




In 1792, with the creation of a continuous cordon line along the Kuban River by Russian troops, active development of the western Adyghe lands by Russia began.

At first, the Russians fought, in fact, not with the Circassians, but with the Turks, who at that time owned Adygea. Upon the conclusion of the Peace of Adriopol in 1829, all Turkish possessions in the Caucasus passed to Russia. But the Circassians refused to pass into Russian citizenship and continued to attack Russian settlements.




Only in 1864, Russia took control of the last independent territories of the Adygs - the Kuban and Sochi lands. A small part of the Adyghe nobility by this moment had switched to the service Russian Empire. But most of the Circassians - over 200 thousand people - wished to move to Turkey.
The Turkish Sultan Abdul-Hamid II settled refugees (Mohajirs) on the deserted border of Syria and in other border areas to fight Bedouin raids.

This tragic page of Russian-Adyghe relations has recently become the subject of historical and political speculation in order to put pressure on Russia. Part of the Adyghe-Circassian diaspora, with the support of certain Western forces, demands to boycott the Olympics in Sochi if Russia does not recognize the resettlement of the Adyghes as an act of genocide. Then, of course, lawsuits for compensation will follow.


Adygea

Today, the bulk of the Adygs live in Turkey (according to various sources, from 3 to 5 million people). In the Russian Federation, the number of Adygs as a whole does not exceed 1 million. There are also considerable diasporas in Syria, Jordan, Israel, the USA, France and other countries. All of them retain the consciousness of their cultural unity.



Adygs in Jordan

***
It just so happened that the Circassians and Russians have long been measured by strength. And it all started in ancient times, about which the "Tale of Bygone Years" tells. It is curious that both sides - Russian and Mountaineer - talk about this event in almost the same words.

The chronicler puts it this way. In 1022, the son of St. Vladimir, the Tmutorokan prince Mstislav went on a campaign against the Kasogs - that was how the Russians called the Circassians at that time. When the opponents lined up opposite each other, the Kassogian prince Rededya said to Mstislav: “Why are we ruining our squad? Come out to the duel: if you prevail, then you will take my property, and my wife, and children, and my land. If I win, I'll take what's yours." Mstislav replied: "So be it."

The opponents laid down their weapons and joined in the fight. And Mstislav began to languish, for Rededya was great and strong. But the prayer of the Most Holy Theotokos helped the Russian prince to overcome the enemy: he struck Rededya to the ground, and, taking out a knife, stabbed him. Kasogi submitted to Mstislav.

According to the Adyghe legends, Rededya was not a prince, but mighty hero. Once the Adyghe prince Idar, having gathered a lot of soldiers, went to Tamtarakai (Tmutorokan). The Tamtarakai prince Mstislau led his army towards the Adygs. When the enemies approached, Rededya stepped forward and said to the Russian prince: "In order not to shed blood in vain, overcome me and take everything I have." The opponents took off their weapons and fought for several hours in a row, not yielding to each other. Finally, Rededya fell, and the Tamtarakai prince struck him with a knife.

The death of Rededi is also mourned by the ancient Adyghe funeral song (sagish). True, in it Rededya is defeated not by force, but by deceit:

Grand Duke of the Uruses
When you dropped to the ground
He longed for life
Pulled a knife from his belt
Under your shoulder blade insidiously
Plugged him in and
Your soul, woe, he took out.

According to Russian legend, the two sons of Rededi, who were taken to Tmutorokan, were baptized under the names of Yuri and Roman, and the latter allegedly married the daughter of Mstislav. Later, some boyar families erected themselves to them, for example, the Beleutovs, Sorokoumovs, Glebovs, Simskys and others.

***
For a long time Moscow has been the capital of a growing Russian state- attracted the attention of the Circassians. Quite early, the Adyghe-Circassian nobility became part of the Russian ruling elite.

The basis of the Russian-Adyghe rapprochement was a joint struggle against the Crimean Khanate. In 1557, five Circassian princes, accompanied by a large number of soldiers, arrived in Moscow and entered the service of Ivan the Terrible. Thus, 1557 is the year of the beginning of the formation of the Adyghe diaspora in Moscow.

After the mysterious death of the first wife of the formidable king - Empress Anastasia - it turned out that Ivan was inclined to consolidate his alliance with the Circassians by a dynastic marriage. His chosen one was Princess Kuchenei, daughter of Temryuk, the senior prince of Kabarda. In baptism, she received the name Mary. In Moscow, a lot of unflattering things were said about her and they even attributed the idea of ​​the oprichnina to her.

Ring of Maria Temryukovna (Kuchenei)

In addition to his daughter, Prince Temryuk sent his son Saltankul to Moscow, who was named Mikhail in baptism and was granted a boyar. In fact, he became the first person in the state after the king. His mansions were located on Vozdvizhenskaya Street, where the building of the Russian State Library is now located. Under Mikhail Temryukovich, high command positions in the Russian army were occupied by his relatives and compatriots.

Circassians continued to arrive in Moscow throughout the 17th century. Usually the princes and the squads accompanying them settled between Arbatskaya and Nikitinskaya streets. In total, in the 17th century, up to 5,000 Circassians were simultaneously in Moscow with a population of 50,000, most of whom were aristocrats. For almost two centuries (until 1776) the Cherkasy house with a huge farmstead stood on the territory of the Kremlin. Maryina Grove, Ostankino and Troitskoye belonged to the Circassian princes. The Bolshoy and Maly Cherkassky lanes still remind us of the time when the Circassians-Cherkasy largely determined the policy of the Russian state.



Big Cherkassky Lane

***


However, the courage of the Circassians, their dashing horsemanship, generosity, hospitality were famous just like the beauty and grace of the Circassian women. However, the position of women was difficult: they had the hardest work in the household in the field and at home.






The nobles had a custom to give their children at an early age to be raised in another family, an experienced teacher. In the teacher's family, the boy went through a harsh hardening school and acquired the habits of a rider and a warrior, and the girl - the knowledge of a mistress of the house and a worker. Strong and tender bonds of friendship were established between the pupils and their educators for life.

Since the 6th century, the Circassians were considered Christians, but they made sacrifices to pagan gods. Their funeral rites were also pagan, they adhered to polygamy. The Adygs did not know the written language. Pieces of matter served as money for them.

Turkish influence in one century made a huge change in the life of the Circassians. In the second half of the 18th century, all the Circassians formally accepted Islam. However, their religious practices and beliefs were still a mixture of paganism, Islam and Christianity. They worshiped Shibla, the god of thunder, war and justice, as well as the spirits of water, sea, trees, and the elements. Sacred groves enjoyed special respect on their part.

The language of the Circassians is beautiful in its own way, although it has an abundance of consonants, and there are only three vowels - “a”, “e”, “s”. But to assimilate it for a European is almost unthinkable because of the abundance of sounds unusual for us.

Great secrets of Rus' [History. Ancestral home. Ancestors. Shrines] Asov Alexander Igorevich

Adygs and Circassians - the heirs of the Atlanteans

Yes, among the peoples of the Caucasus, we, apparently, find direct descendants of the ancient Atlanteans.

There is every reason to believe that one of the most ancient peoples of the North Caucasus, as well as the entire Black Sea region, are the Abkhaz-Adygs.

Linguists see the relationship of their language with the language of the Hutts (their self-name comes from the Hutts or "Atts"). This people to the II millennium BC. e. inhabited almost the entire coast of the Black Sea, had a developed culture, writing, temples.

In Asia Minor, they are still in the II millennium BC. e., they merged with the Hittites, who then became the Thracian Getae. However, on the northern coast of the Black Sea, the Hatts retained their language and even their ancient name - Atts or Adygs. However, their culture and legends are dominated by the Aryan (that is, originally Hittite) layer, and little remains of the Atlantean past - primarily the language.

The ancient Abkhaz-Adygs are a newcomer people. Local legends recorded in the 19th century by the great educator of the Adyghe people, Shora Bekmurzin Nogmov (see his book The History of the Adyghe People, Nalchik, 1847), indicate their arrival from Egypt, which can also speak of the ancient Egyptian-Atlantean colonization of the Black Sea region.

According to the legend cited by Sh. B. Nogmov, the genus of the Circassians comes from the progenitor Larun, "a native of Babylon", who "due to persecution, left his country and settled in Egypt."

A very important etiological legend! Of course, it has been changed by time, like all such legends. In particular, Babylon, mentioned in this legend, may turn out to be another nickname for Atlantis itself.

Why do I think so? Yes, because in a number of Russian legends about Atlantis the same replacement took place. The fact is that one of the names of Atlantis, the golden island at the end of the world, is the essence of Avvalon (“country of apples”). So the Celts called this land.

And in the lands where biblical literature subsequently spread, often by consonance, this land began to be called Babylon. There are also known "Babylons", labyrinths of stones in our Far North, which remind of one of the most important mysteries of Abvalon-Atlantis.

Legends about the migration of the ancestors of the Circassians from this Avvalon-Babylon to Egypt, and from Egypt to the Caucasus, in essence, are an echo of the history of the ancient colonization of the Black Sea and the Caucasus by the Atlanteans.

And therefore, we have the right to talk about the American-Atlantean colonization, and look for the relationship of the Abkhaz-Adygs, for example, with the North American Aztecs, etc.

Perhaps during that colonization (X-IV millennia BC), the ancestors of the Abkhaz-Adyghes met in the Northern Black Sea region the ancestors of the speakers of the Kartvelian, as well as Semitic languages ​​and, apparently, the ancient Negroid population of the Caucasus.

I note that the Negroes lived in the Caucasus after that, ancient geographers wrote about this. For example, Herodotus (484-425 BC) left the following testimony: “The Colchians, apparently of Egyptian origin: I guessed about it before I heard from others, but, wanting to make sure, I asked both peoples: the Colchians preserved much more memories of the Egyptians than the Egyptians of the Colchians. The Egyptians believe that these peoples are the descendants of part of the army of Sevostris. I also concluded this on the basis of signs: firstly, they are Black Sea and Kurchava ... "

I also note that the epic poet Pindar (522-448 BC), who lived before Herodotus, also calls the Colchians black. And according to archaeological excavations, it is known that Negroes lived here at least from the 20th millennium BC. e. Yes, and in the Nart epic of the Abkhazians there are often "black-faced horsemen" who moved to Abkhazia from distant southern lands.

Apparently, it was these indigenous Negroes who survived here to our time, because enclaves of ancient cultures and peoples always remain in the mountains.

Thus, it is known that several families of indigenous Caucasian Negroes survived in Abkhazia until the middle of the 20th century. These native Abkhazian Negroes, who lived in the villages of Adzyubzha, Pokvesh, Chlou, Tkhina, Merkul and Kynge, were repeatedly written in our popular science literature (see, for example, V. Drobyshev's article “In the Land of the Golden Fleece”, in the collection “ Mysterious and mysterious". Minsk, 1994).

And here is what a certain E. Markov wrote about this in the newspaper Kavkaz for 1913: “Passing for the first time the Abkhaz community of Adzyubzha, I was struck by a purely tropical landscape: huts and buildings made of wood, covered with reeds, loomed on the bright greenery of dense virgin thickets , curved blacks swarmed, it was important to pass with the burden of a black woman.

In the dazzling sun, black people in white clothes presented a characteristic spectacle of some African scene ... These Negroes are no different from the Abkhazians, among whom they have lived since ancient times, speak only Abkhazian, profess the same faith ... "

A funny essay about the Abkhaz Negroes was also left by the writer Fazil Iskander.

The magic and art of reincarnation of a certain black woman, the old woman Abash, was admired by Maxim Gorky in 1927, when, together with the playwright Samson Chanba, he visited the village of Adzyuzhba.

Studying the ties between Africa and Abkhazia in connection with the presence of the indigenous Negro population, the scientist Dmitry Gulia in his book "History of Abkhazia" noted the presence of similar-sounding Abkhazian and Egyptian-Ethiopian toponyms, as well as the names of people.

We note these coincidences (the names are Abkhazian on the right, Abyssinian on the left):

Localities, villages, cities

Gunma Gunma

Bagada Bagad

Samhariya Samhara

Nabesh Hebesh

Akapa Akapa

Goandara Gondara

Koldakhvari Kotlahari

Chelow Chelov

And the very ancient name of Abkhazia - "Apsny" (that is, "Country of the Soul"), is consonant with the name of Abyssinia.

And we, also noting this similarity, cannot but think that this speaks not only of the migration of Negroes from Africa to Abkhazia, but above all that strong ties existed between these lands in ancient times.

Resettlement, obviously, was carried out not only by Negroes, but also by the ancestors of the Abkhazians and Adygs themselves, that is, the Hatti-Atlanteans.

And this cultural and historical continuity is still clearly recognized both in Abkhazia and in Adygea.

So, in 1992, when adopting the emblem and flag of the Republic of Adygea, the proposal of the Adygea Museum of History and Local Lore and the Research Institute of Language, Literature, History and Economics was accepted.

When creating this flag, the most ancient Hattian-Hittite symbols were used. The well-known historical flag of Circassia (Adygea) of the beginning of the 19th century, which existed from time immemorial until it was included in Russia, was adopted as the flag.

This flag has 12 golden stars and three golden crossed arrows. Twelve gold stars, as the historian R. Tahoe wrote back in 1830, traditionally mean "the twelve main tribes and districts of the United Circassia." And the three arrows are the thunder arrows of Tlepsh, the blacksmith god.

In the symbolism of this flag, historians see kinship and continuity with the Hittite-Hattian standard (royal scepter) of the 4th-3rd millennia BC. e.

This standard is an oval. Along its perimeter we see nine star knots and three suspended rosettes (eight-beam crosshairs also give the number nine, and twelve with rosettes). This oval is located on the boat. Which, perhaps, recalls the migration by sea of ​​these twelve clans of the Hattians (Proto-Hittites. This standard was used in the 4th-3rd millennia by both the kings of the Hattians in Asia Minor and the leaders of the Maikop tribes in the North Caucasus.

Crossed arrows also mean the lattice of the Hattian standard, besides, the lattice inscribed in an oval, the oldest symbol of fertility, is known both among the Hattians and among many other peoples, including the Slavs. Among the Slavs, this symbol means Dazhbog.

The same 12 stars were transferred to the modern coat of arms of the Republic of Adygea. This emblem also depicts the hero of the Nart epic Sausryko (aka Sosurko, Sasrykava) with a torch in his hands. The name of this hero means "Son of the Stone", and the legends about him are also common to the Slavs.

So the “Son of the Stone” is Vyshen Dazhbog among the Slavs. Fire, on the other hand, is brought to people by its incarnation, the god Kryshny-Kolyada, and it also turns into a Stone, identified with Mount Alatyr (Elbrus).

The legends about this nart (god) are already purely Aryan-Vedic, like, in essence, the entire Abkhaz-Adyghe epic, in many respects related to other epics of the peoples of Europe.

And here an important circumstance should be noted. Not only the Abkhaz-Adyghe (Circassians, Kabardians, Karachays) are direct descendants of the Atlanteans.

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TM Feofilaktova THE NOGAI AND WESTERN ADYGES IN THE SECOND HALF OF THE 18TH C. The Nogais lived on the Right Bank of the Kuban, and the Western Circassians lived on the Left Bank. They were called Circassians, or highlanders. The first led a nomadic lifestyle. The French consul in Crimea M. Paysonel wrote about this: “Nogais

There is a lot of controversy around the origin and designation of the Adygs as Circassians. This article does not provide all the arguments and historical facts that confirm the version below. Detailed coverage of each fact of history can tire the reader and blur the purpose of the article, so I want to draw attention to works that are both cultural and historical heritage of mankind. But without overview of the Circassian society, its moral and ethical norms, it is impossible to imagine the emergence of the ethnonym "Circassian", and what moral and psychological burden other peoples have placed and still place on the Circassians, calling the Adygs "Circassians". Until now, in the representation of many peoples, "Circassian" means a warrior.

According to the legends of the Adyghe heroic epic "Nartkher", the Circassians, since the time of matriarchy, created the moral and legal code "Adyghe Khabze" and the Adyghe etiquette "Adygaghe". According to B.Kh. Bgazhnokov, in “Adyghe there are no Khabze and, by definition, there cannot be norms that are not controlled by Adyghe ethics, contrary to its principles and ideals. Finally, another very important conclusion follows from this: without referring to the nature of the Adyghe, it is impossible to understand and fully present the specifics of the Adyghe Khabze. “Adyghe is a mechanism of mental organization and ethical rationalization of facts and relations, reality, a socially given way of constructing social reality. But at the same time, it is also freedom of choice and the implementation of what is desired or possible within a certain moral continuum, when, with all the variety of styles of thinking and behavior, the spirit and general direction of moral laws are preserved. “There are five constancy in the system of Adyghe ethics: tsIhyguge-humanity, nemys - respect, akyl - mind, lyg'e - courage, nape - honor."

"During the period of feudalism in social structure In the Adyghe society, the dominant position was occupied by the class of professional warrior-knights - werk. “The attitude of the Warks among themselves and other estates was determined and regulated by ordinary feudal law. But in addition to this, such institutions as uerkygyge - knightly ethics (or chivalric moral code) and uerk habze - knightly-noble etiquette, developed and operated. “What are the features of knightly ethics, how does it look against the background of general Adyghe ethics or Adygheism? The first thing to note is the increased requirements for a knight. In the uerkygye system, the scope of duties associated with each of these principles was much wider, more diverse, and, I would say, tougher than in the general Adyghe ethics. For example, asceticism reached the attitude to some elementary needs and desires: the construction of comfortable dwellings, complaints about economic difficulties, ailments, cold, hunger, heat, passion for outfits, and excessive curiosity were considered reprehensible. Moreover, to live to gray hair - and that seemed shameful. It was supposed to accept death at a young or young age, performing another feat, that is, to live a short but bright life, full of dangerous adventures. As for the princes (pshi) and paramount nobles (tlekotlesh), they were not Warks in the proper class sense of the word. And thus they remained outside, more precisely above, the opposition "knight-peasant". Nevertheless, it was the princes who were considered and in fact were the elite of the Adyghe chivalry and the most zealous guardians and bearers of knightly ethics, in no way inferior to the Warks in this respect.

The history of the Circassians is a constant war for survival, for the preservation of the identity of the language and culture. Many famous conquerors in different centuries testified to the complete defeat and conquest of the region occupied by the Circassians. However, this was not true. In conditions constant wars in the Circassian society, the institute of horsemanship “zekIue” arose, where the laws of knightly ethics “uerkygyge” were strictly observed. According to A.S. Marzey, “the origins of the custom of equestrianism are very ancient and lie in the era of the so-called “military democracy”. The Adyghe heroic epic "Narts", which is over 3000 years old, depicts the Narts as an extremely warlike and courageous people. The basis of many plots of the Nart epic is military campaigns. "ZekIue" in the Adyghe language means a military campaign with the aim of capturing booty and acquiring glory outside of their small homeland. But “zekIue” is not only a military campaign, but also a journey, that is, it is a process in time and space. During this journey, raids (teue) were made. But, in addition, during these campaigns, visits were made, visits to friends, accompanied by feasts, mutual gifts, new acquaintances were made in foreign and kindred peoples.

In terms of its significance in social life, in the spiritual atmosphere, the institute of equestrianism played a significant role in the life of the Circassians. According to the Circassians, giving one's life heroically defending one's homeland was much easier than gaining a reputation as a famous horseman. Therefore, the latter, in their opinion, is more difficult and more prestigious. “Not the protection of villages and property was the glory of the Circassian,” wrote N. Dubrovin, “but the glory of the rider, and this glory, according to the people, was acquired outside the homeland.” “The longer the trip was made outside the homeland, the more prestigious it was. Hence the wide geography of campaigns: the Dnieper, Volga, Don, Danube, Asia Minor and Central Asia, Transcaucasia, as evidenced by folk legends and historical documents. “According to I. Blaramberg, “until the Caucasian line was established, the Circassians penetrated as far as the banks of the Volga and the Don and cut off all relations between Azov, Georgia and Persia.” “The beginning of the war, according to folklore data, in the old days was accompanied by its official announcement. At the same time, within the framework of visual diplomacy, a communicatively significant object was used: a broken arrow was sent to the enemy - a sign of a declaration of war.

To show their peaceful intentions to potential opponents, the Circassian warriors left three arrows in a quiver, which were visible from afar, which is still preserved on the flag of the Circassian Circassians. In addition, they confirmed with words, where, along with other words, the key word “asa” sounded - peace, “dy asa” - we are peaceful. According to Sh. Nogmov, (an Adyghe-Circassian educator who lived in the North Caucasus in the first half of the 19th century), who refers to folklore data, the Circassians-Circassians fought with the Huns, Avars, Khazars and other peoples.

According to Russian chronicles, Prince Svyatoslav defeated the Khazar Khaganate in 965. According to the Novgorod chronicle, Svyatoslav brought with him many kasogs, which is preserved in the Adyghe legends about joint campaigns in the pre-Mongol period. For Rus', which had trade relations with other countries, it was important to know the political situation on the Black Sea coast. The Russians asked the Kasogs (Adyghes-Circassians) about this, who traded or served with the Russian princes. Often, in response, they heard the word “asaga” in different variations, which literally from Kasozhian meant “peace”, i.e. "asa" - the world. (The letter "k", as a Russian prefix, serves in the word "kasog", as a designation where, to whom).

According to M.A. Kumakhov, in many Circassian words like "tyg'e" - a gift, "bzhyg'e" - a number, "vag'e" - arable land, "thyg'e" - writing - "g'e" (ga) is a common Adyghe suffix of the past tense in substantive participial formations.

According to the Russian chronicle, Prince Vladimir divided his possessions between his sons. The Tmutarakan principality (in Taman, North Caucasus) went to Mstislav. According to Karamzin, Tmutarakan later became a refuge for the deprived Russian princes. This takes place in the Tale of Igor's Campaign:

Oleg steps into Tmutorokan

In a golden stirrup

And that ringing is heard by the grandson of Yaroslav,

old great Vladimir Vsevolodovich,

And in Chernigov in the morning it closes the gate.

The fact that the Kassogian regiments led by Prince Rededi appeared before Mstislav's squad indicates that the Kasogian regiments were not defeated by Svyatoslav. Rededya challenged Mstislav to a duel and died. According to the results of the duel and the law of that time, the family and possessions of the Kasogian prince Rededi began to belong to Mstislav. This is reflected in the poem "The Tale of Igor's Campaign":

Wise Yaroslav,

Brave Mstislav.

What killed Rededya

In front of the Kasogian regiments

Blessed Roman Svyatoslavich.

Subsequently, Mstislav married his eldest son Rededi to his daughter and returned to Rus' with a united army, where he defeated his brother Yaroslav the Wise in a number of battles and in 1025 achieved the division of Rus' into two parts: western and eastern with Chernigov, where Mstislav reigned. many Russians noble families, such as the Lopukhins, Ushakovs and others trace their origin to the sons of Rededy Roman and Yuri. All this testifies to the close connection between Russians and Kasogs (Circassians). But such a connection existed not only at the time described. According to the article by A.V. Shevchenko “Anthropology of the population of the South Russian steppes in the Bronze Age”, an anthropological connection between the population of the Bronze Age of the North Caucasus and the population of Central Europe is traced.

“According to V.P. Alekseeva, the current Pontic group of populations is a gracilized version of the protomorphic Caucasian type (1974, p. 133). Based on the craniological and somatological materials of the speakers of the Adyghe-Abkhazian linguistic community, the largest researcher of the peoples of the Caucasus M.G.

To get to the Black Sea coast, the Slavs had to pass through the lands of the Kasogs (Circassians). This was the case not only in the 11th century, but also much later in the 15th century. So, Prince Matregi (today the city of Taman) Zakharia Guygursis (according to the Genoese materials of Zakharia de Gizolfi) was the son of the noble Genoese Vincenzo de Gizolfi and the son-in-law of the Adyghe prince Berezokhu (Bazruk). Marriage to the daughter of Berzokh (1419) gave de Gisolf the inheritance of the city of Matrega belonging to Berezokh. Since that time, Matrega was in double subordination - the Genoese and the Adyghe princes. So, in 1482, Zakharia sent a letter to Genoa with a request to send a monetary subsidy to pay compensation to the Adyghe (Circassian) princes, whom Zakharia could not refuse: “If they are not given, they will become enemies, but I need, in any case, to have them on your side." Having received no answer, Zakharia twice - in 1483 and in 1487, turned to Ivan the Third - to the Russian Tsar. From the above, we see that the phrase “through Kasogs” among Russians naturally transformed into the abbreviated “Cherkas” (through Kasogs). So the Russians later became

to call Kasogs (Circassians-Circassians). According to Karamzin's "History of Russia", even before the Mongol invasion, Tmutarakan ceased to be mentioned in Russian chronicles as the possession of Russian princes. After the invasion of the Mongol-Tatars into Rus' and the Caucasus, the ethnonym "Circassian" appears in relation to the Adygs. It is quite possible that the Mongol-Tatars adopted the name from the Russians, changing the letter "a" to the letter "e" - Cherkasy to Circassian. The consonance of this ethnonym can be found in the languages ​​of other nations. From the Mongol-Tatar "Circassian" means "crossing the path", which also corresponds to the Russian name of the word "Cherkas" - through Kasogs. But even without the Russians, the Mongols, and before them the Polovtsians, Khazars and others, could not bypass the Black Sea coast of the Caucasus, where a large number of slaves and goods were brought for sale. The path to this shore lay through the lands of the Kasogs (Adygs - Circassians), who exacted tribute or robbed. After the conquest of the Caucasus by the Mongol-Tatars, part of the Kasogs themselves became in the position of slaves and were sold in masses to the Middle East. Basically, from this environment, the dynasty of the Mamluk sultans of Egypt was subsequently formed. In the Egyptian chronicles of the 12th century, the Adygs - Circassians are referred to as "dzharkas" - Cherkas. But also for a long time, and after the three hundred years of the Mongol-Tatar yoke in Rus', and under Ivan the Terrible, and under Peter the Great, and later the Adygs, the Russians called "Cherkasy". So, in 1552, an official embassy arrived in Moscow from Cherkasy (Circassians). As it was written in the Russian chronicle: “The princes of Cherkassy came to the Sovereign Tsar and the Grand Duke: Mashuk the prince, yes prince Ivan Ezbozlukov, yes Tanashuk the prince beat with his forehead.” In 1561, a significant event took place - the marriage of Ivan the Terrible to the daughter of the senior prince of Kabarda Temryuk (Temirgoko) Idarov Goshan, in the new baptism Maria. The eldest son of Idarov, Soltanuko, was baptized. Other Idarovs (Kambulatovichi, Sungaleevichi), starting from the 70s of the 16th century, gradually left for Moscow to serve the Russian sovereigns, were baptized and received the generic name Cherkassky. By the middle of the 17th century, the Cherkasskys firmly occupied a leading position among the boyar aristocracy in terms of wealth and political influence. One of the Cherkasskys was a pupil of Peter the Great, and the other was a Generalissimo, and so on. Russian tsars, starting from the 90s of the 17th century, along with other titles, included in their titles "Kabardian lands of the Cherkasy and mountain princes sovereign." Gradually, over time, the Turkic name "Circassian" replaced the name "Cherkas". This was due to various reasons, including the active participation of the Circassians in the Mongol-Tatar, and later Turkish conquests. The Circassians, like other peoples conquered by the Mongols, actively participated in the political life and military campaigns of the Golden Horde, which was noted by many historians of those times.

According to the Arab traveler Ibn-Batuta, the Adyghe Circassians not only took an active part in the Mongol-Tatar wars, but also during the time of the greatest power of the Golden Horde under Khan Uzbek, there was a “Circassian quarter” in the capital Saraichik.

MN Karamzin refers to the Russian chronicles, saying that Khan Uzbek visited the North Caucasus, going to the Cherkassy mountains. During the rivalry in the Golden Horde in the 14th century between Tokhtamysh and Tamerlane (Timur), the Circassians took the side of Tokhtamysh. After the defeat of Tokhtamysh, Timur directed the first blow in the Caucasus against the Circassians. As the Persian historian Nizam-ad-din Shami wrote. The troops sent devastated and robbed the entire region from Azov to Elbrus. Even the last commander Tokhtamysh Uturku was overtaken by Tamerlane himself in the area of ​​Abas (Abaza) near Elbrus.

The international relations of the Circassians in the North Caucasus are described in many books and annals of many peoples, in particular, in the book by A.M. Nekrasov "International Relations and the Peoples of the Caucasus in the 15-16th centuries." From the foregoing, we see that, starting from the 12th century, the Circassians are firmly called Circassians in all Eastern (Arabic and Persian) and Western European sources.

The spread of the ethnonym "Circassian" was facilitated by the military service of the Circassians in Ottoman Turkey and in a number of countries. Many Circassian women were the wives of sultans - pashas (generals). So in the 16th century, at the height of the Ottoman Empire, the eldest wife of the Turkish Sultan Sulemen, nicknamed the Magnificent in Europe, and the mother of the official heir to the throne was the Circassian princess Konokova. During the siege of the Austrian capital city of Vienna by the Turkish troops of Sulemen I, only one horseman was able to break into the city, who refused to surrender and was killed by the Austrians, in violation of the order of the then King of Austria Ferdinand - to be taken alive. Having found out the name and nationality of the hero, Ferdinand I named one of the squares in Vienna the Circassian Square and erected a monument in honor of the hero as a warning to posterity.

During the Russian-Caucasian war of 1763-1864. the ethnonym "Circassian" began to be widely used in relation to all the inhabitants of the North Caucasus, when there was no need to list the nationality because of the incommensurable number of Adyghes and the area they occupy in relation to other peoples of the Caucasus. The enumeration (mention) of all Russian and foreign writers, historians, poets, painters, artists who dedicated their articles, poems, paintings, works about the Caucasian war and about the Caucasians, in particular about the Circassians, will take more than one page. But it is impossible not to mention Pushkin A.S., the great Russian poet. As V. G. Belinsky wrote: “With the light hand of Pushkin, the Caucasus became a cherished country for Russians.” Today, many, imitating the tsarist generals, when covering the history of the Caucasian war of the 19th century, depict the Circassians as “predators”, which they only obtained by robbery for a living. Then where do these lines come from in A.S. Pushkin’s poem “Prisoner of the Caucasus”: “The sun is already fading behind the mountains

There was a loud roar in the distance

From the fields people go to the village.

Glittering bright braids.

They came, the lights were lit in the houses.

In addition to A.S. Pushkin, everyone who visited Circassia at different times noted the industriousness of the Circassians. In addition, A.S. Pushkin in his quatrain notes the role of the Circassians in the Caucasus:

A money-loving Jew huddles among the crowd

Circassian - the wild ruler of the Caucasus,

Talkative Greek, Silent Turk

And an important Persian, and a cunning Armenian.

The attitude of tsarism towards the highlanders and the attitude of the advanced part of the intelligentsia, who acted with sympathy for the highlanders and condemned the methods of waging war by tsarism, are polar opposites. The senseless cruelty of the royal troops

in the Caucasus, the anti-human policy of the tsar and the tsarist generals, endless military expeditions, regardless of the losses (more than 25 thousand soldiers died in one year), when dozens of villages were destroyed in one campaign. There is a lot of evidence of this: from the reports of the tsarist generals to the testimonies of foreigners who visited the Caucasus. I will cite only the notes of the commander-in-chief of the tsarist troops in the Caucasus, P.A. Today it can only be compared with fascism. In order to somehow justify all this before society, the tsarist propaganda portrayed the highlanders of the Caucasus, along with the Circassians, as savages, which was strikingly different from reality. Arriving in the Caucasus, Russians after stagnant feudal Russia were amazed at the way of life, thinking, hospitality, courage, love for the motherland of the inhabitants of the Caucasus, and the spirit of freedom that reigned in the Caucasus.

Their faith, morals, upbringing,

Loved their simplicity.

Hospitality, thirst for battle,

Movements free speed,

And the lightness of the legs, and the strength of the hand ...

The heroic struggle of the Caucasian peoples for independence ended in the tragedy of the entire Circassian ethnic group, when 90% of the main indigenous population of the Northwestern Caucasus - Circassians, Abazins, who survived after the Caucasian War, were forced to emigrate to Turkey. “With the conquest of the Western Caucasus,” writes I.P. Korolenko, “fell ancient people called Circassians. The remnants of this people lingered in the Trans-Kuban region among the Russian settlements.

Of the many foreign writers, emissaries, travelers who visited the Caucasus in the 19th century, who clearly identified the Adygs as Circassians, I want to draw your attention to the famous French writer A. Dumas, who, traveling in Russia, visited the Caucasus in 1859. At this time, after the conquest of the Eastern Caucasus, tsarism transferred all the troops against the Circassians. A. Dumas, having traveled all over the Caucasus, could not visit the Circassians because of military operations in the Western Caucasus. But, despite this, A. Dumas, listing the eleven peoples of the Caucasus and their habitats, notes the Circassians: “The Adyghe or Circassian tribe inhabits the space from the Kuban mountain to the mouth of the river. Kuban, then stretches to the Caspian Sea and occupies Greater and Lesser Kabarda.

Mass forced eviction of Circassians, Abazins and other peoples of the Caucasus in Ottoman Empire full of drama and covered by many writers and historians - eyewitnesses in many countries of the world. So May 21 is celebrated by all Circassians around the world as "Day of mourning for those killed in the Caucasian war of the 19th century." The history of the Circassian diaspora is full of heroism and drama, respect and pride for the Circassians, for his sons and daughters. The description of this story will take more than one book, so I will quote the lines from the “Adyghe (Circassian) Encyclopedia”: “Today, over 3 million Circassians live in a number of countries in the Middle East, North Africa, Western Europe, USA, CIS, in total more than 40 countries of the world. The number of foreign Circassians is several times higher than the number of the Circassian population of the North Caucasus. The predominant part of them live in Turkey, about 80 thousand in Syria, about 65 thousand in Jordan. Both in these countries and in Europe, the ethnonym "Circassian" was established behind the Adygs.

Today, the Circassians living in their historical homeland, together with the Russians, shared all the cataclysms and ups and downs of history. Not a single work and publication related to the events of the 19th century in the Caucasus is prohibited in Russia today, no matter how bitter the truth may be. New Russia is not the legal successor of the tsarist autocracy. B.N. Yeltsin, the first President of Russia, publicly outlined the official opinion and view of this war as colonial and predatory, expressed sympathy and grief towards the Circassians as the most affected in this war. The Adygs-Circassians of the North Caucasus are oriented towards Russia with hope, and it is in our power to turn this hope into faith in the bright future of Russia.

Today, in their historical homeland in Russia in Kabardino-Balkaria, the Balkars among themselves call the Kabardians Circassians. In the Krasnodar Territory and in Adygea, Russians and other peoples unofficially call the Adyghe Circassians. In Karachay-Cherkessia, all living peoples, except for the Abaza, call the Adygs Circassians. Only within themselves the Circassians are subdivided into Kabardians, Abadzekhs, Shapsugs, etc.

The Circassian people, territorially divided in their historical homeland, living scattered all over the world, remembers their ethnic kinship, respects courage, humanity, looks openly and with dignity into the future, preserving their language, enriching their culture, educating children in good neighborliness, love for Motherland, to your people. From time immemorial, throughout the world, Circassians were distinguished thanks to the law "Adyga Khabza". The Circassians say: “If you have the Adyghe code in your mind, you will not disappear anywhere,” meaning that you will not lose your human face, you will come out of all situations with dignity, be it war, work, family, public life. But “the most terrible danger for any nation,” writes V.Kh. Bolotokov, “is lurking in the destruction of the gene pool and the national spirit, when the people, abandoning conscious national thinking, prefer to plunge into the ocean of the unconscious, become a huge crowd, depraved and decomposed rabble” .

The ethnonym "Circassian" in relation to the Adygs is used all over the world. And in the historical homeland in Russia in the Caucasus, all Adygs, no matter how officially they are called, are unofficially called Circassians.

Summing up, I think that I was able to draw the attention of both readers and specialists to the most acceptable, in my opinion, version of the origin

an ethnonym that has come down from the depths of centuries, which even in our time the whole world calls all the Adygs with a glorious name - Cherkes.