A.M. Malkanduev (Balkar). On the Influence of Adyghe Culture on the Moral Life of the Peoples of the Caucasus
Under the collective name “Adyghe,” history encompasses Kabardians, Bzhedugs, Besleneys, Abadzakhs, Temirgoys, Ubykhs, Shapsugs, and others. The most prominent among these groups is the Kabardians. Their population in the Russian Federation currently stands at 500,000 people, the Adygheans at 160,000, and the Cherkess (Circassians) at 60,000.
The historical development of the Adyghes, Ossetians, Chechens, Balkars, Karachays, the peoples of Dagestan, and Ingush has shared much in common from ancient times to the present day. They have been characterized by a similar way of life and ethnic cultural identity. However, by the general consensus of scholars and the acknowledgement of the peoples themselves, the predominant influence belonged to the Adyghe culture and civilization—above all, the Adyghe moral and ethical culture.
Starting in the 13th century, European nations began referring to the Adyghes as Circassians. As Europeans became better acquainted with the North Caucasus and Adyghe life, European authors devoted increasing attention to them, especially after the defeat of the Tatar-Mongol invaders, the Alans, and the Cumans (Polovtsians). Subsequently, the Adyghes became masters of the entire lowland region of Ciscaucasia.
Their influence among neighboring ethnic groups grew continuously. Moreover, their fame in European countries pushed other peoples of the Caucasus into the background for many centuries. As a result, Balkars, Ossetians, Ingush, and Karachays also came to be referred to as Adyghes (Circassians). Their social structure, way of life, traditions, customs, mores, dress, and weaponry came to personify the life of the other mountain peoples. In short, during the 13th–15th centuries, the Adyghes became the most renowned people of the North Caucasus across all spheres of public life. Occupying a vast territory, they gained fame for their achievements in economic, cultural, moral, and military spheres, as well as in upbringing, demonstrating themselves to be superb horsemen, marksmen, and agile, brave, courageous, valiant, and enterprising warriors in battles against enemies.
The renowned German scholar Karl Koch compared the bravery and valor of Adyghe knight-warriors and jigits to the 18th-century knights of southern France. They were distinguished by the skill of bearing arms, the art of horsemanship, mastery of social conduct, and strict observance of etiquette and decorum in public settings.
The Adyghes (Circassians), “with their united forces, frequently provided effective assistance to Iberia, Georgia, Armenia, the Persians, and the Turks; their imposing strength made the entire Caucasus tremble.”
Literary sources from the 16th and 17th centuries testify to the advanced economic life and trade of the Adyghes. This was evident in agriculture, livestock breeding, cottage industry, and handicrafts, as recorded in the works of European authors such as Giorgio Interiano, Giovanni da Lucca, Nicolaes Witsen, Jean Chardin, Emidio d’Ascoli, and others.
In the system of Caucasian culture and civilization, traditional Adyghe moral culture held a leading position. During the feudal era, it attained a state of perfection and flourishing. Its accomplishments were outstanding in comparison to others.
Renowned Russian academicians Gmelin, Güldenstädt, Pallas, and Potocki spoke with great admiration about the achievements of the Adyghes (Circassians) in various fields. During this period, the Caucasus became a center of attention for Western European countries, where the lifestyle and moral culture of the local ethnic groups were studied.
The famous scholar and archaeologist Frédéric Dubois de Montpéreux wrote: “How many similarities with ancient Greece, with Homer’s Greece, do we find among the Circassians!… Everything I have said about the upbringing of men and women, women’s labor, the shame for a man to appear in public with his wife… all of this takes us back to Greece and forces us to agree that there must have been some form of colonization, frequent connections in ancient times for the Circassians to preserve so many traits of the primitive customs of the Greeks. But… the question is, which nation exerted the influence and which was the recipient?”
This quote is cited to emphasize the profound admiration with which European scholars viewed Adyghe moral culture and civilization.
Spirituality, etiquette, traditions, and customs in the moral sphere resonated widely across many countries in those times. Close neighboring ethnic groups and peoples living at great distances alike emulated the Adyghe way and style of life. Historical experience demonstrates that one ethnic group can emulate the achievements of another—such as a neighboring one—only when the former possesses substantial advantages in moral relations, and when its cultural achievements offer standards, norms, rules of conduct, and ideals that fulfill the needs and sensibilities of others, thereby earning universal respect as exemplary. Such was the case with the traditional moral culture of the Adyghes; undoubtedly unique in both form and substance are the customs and traditions that constitute the Adyghe ethical system known as “Adyghaghe” (Adyghe-ness) and “Adyghe Khabze,” which served as moral-ethical codes.
Beginning in the 18th century and continuing through the first half of the 19th century, Circassians occupied the central place in multi-volume descriptions devoted to the Caucasus. Not only European newspapers and periodicals, but American publications as well, published dedicated articles about them. Circassian themes were widely represented in Russian literature.
“Circassians now personified all the finest qualities of the Caucasian mountaineers, toward whom progressive circles of Russian society showed great attention and sympathy. Circassians personified the bravery, love of freedom, and chivalrous customs of the Caucasians. Circassians were celebrated in the works of great Russian poets Pushkin and Lermontov. The extraordinary artistic qualities of Pushkin’s and Lermontov’s Caucasian poems contributed significantly to increasing interest in the Circassians not only in Russia, but also in Western Europe,” writes the prominent historian V.K. Gardanov.
The Adyghes were emulated not only in spiritual (moral) culture, but also in material culture.
Thus, “imitating the Kabardians in their dress, weaponry, household utensils, architectural methods, and manner of social conduct, the mountain peoples of the Western Caucasus also adopted the Kabardian perspective on the relations that ought to exist between rulers and subjects, between a prince and his vassals.”
The traditions of ethnic moral culture represent the core element of the Adyghe society’s moral culture and the carrier of its mentality. They served as a standard, recognized and embraced as a benchmark for moral relations and way of life. To substantiate this point, let us cite General I.F. Blaramberg of the Russian service. He wrote that Kabardian princes, by virtue of their noble lineage and the heroic deeds of their ancestors, were regarded as first in nobility of blood not only among Circassians, but among all mountain peoples. “And indeed, one cannot deny them this superiority. Aside from the qualities that other nations might dispute, Kabardians are distinguished by nobility of character, courtesy, as well as the cleanliness of their garments and dwellings. All these qualities testify that Kabardians stand at a higher level of civilization than other mountain peoples… Balkars, Chechens, Karachays, and Abazins acknowledge their superiority.”
Scholars of that era repeatedly noted the establishment of a overarching Caucasian civilization, viewing the Adyghe culture as its most crucial component. The influence of Adyghe culture and civilization on neighboring and distant peoples was objective in nature. Chechens, Ossetians, Ingush, Balkars, Karachays, Cossacks, and the peoples of Dagestan adopted its finest achievements in spiritual and moral culture precisely because, firstly, these achievements corresponded to their own needs, interests, tastes, and values.
Secondly, the refined and perfected Adyghe spiritual and moral culture, as evaluated by other peoples, embodied all the finest qualities of the Caucasian mountaineers and played a dominant role compared to others.
Thirdly, during the flourishing of feudalism, the Adyghes were recognized as militarily powerful, formidable, and valiant in the North Caucasus, which fostered respect for their culture among their neighbors. The need for protection against foreign invaders and the reliance on assistance and support from the strong and battle-tested Adyghe people compelled others to adopt aspects of superior Adyghe culture.
Fourthly, an important indicator of the dominant influence of the Adyghes and their culture was that, through trade exchange and social communication, idioms containing the words “Adyghe” and “Circassian” entered the languages of neighboring peoples. Ossetians, Chechens, Balkars, Karachays, and Ingush regarded Adyghe composure and nobility as the pinnacle of upbringing. The Karachay-Balkar people have a saying: “Cherkesle adetni biyikde tutadyla” (“Circassians hold customs and etiquette in the highest esteem”).
Fifthly, the educational system in Kabarda was established at an exceptionally high level thanks to refined moral relations, elevated moral culture, and rigorous adherence to etiquette and decorum. The presence of such a culture drew the attention of other ethnic groups, who sought to adopt this refined moral culture and cultivation.
The sons of Crimean Khans and Ossetian Aldars were “sent to the Circassians for upbringing and education.” Chechens, Ossetians, Ingush, and Balkars sent their children specifically to the Adyghes to learn manners, decorum, and etiquette.
In this regard, the British diplomat and writer James Stanislaus Bell wrote of their order and high moral upbringing: “Few countries, with all their established laws and complex machinery of justice, can boast of that morality, harmony, tranquility, and good breeding which distinguish this people in their daily mutual interactions.”
Sixthly, social institutions such as hospitality, kunachestvo (sworn brotherhood/guest-friendship), patronage, abrechestvo, khasa (assembly), and the institution of dzheguako (popular bards) attained their perfection among the Adyghes (Circassians), fostering intergenerational continuity, spirituality, and above all, morality over centuries. In this regard, the institution of atalychestvo (fosterage) played a tremendous role as the primary school of upbringing for the children of princes and nobles, taking the place of domestic, parental rearing.
Seventhly, within the tradition of Adyghe moral culture, the strategic objective was the cultivation of humanity (*humaneness*). “Adyghaghe” (Adyghe-ness), as an ethical system, was intrinsically oriented toward uniting ethnic groups, fostering solidarity, and opposing chauvinism and ethnic strife. This constituted the magnetic appeal of Adyghe moral culture. Like other ethnic groups, the Adyghes were characterized by fidelity to widely accepted moral requirements and principles, and a commitment to preserving them. The renowned Karachay educator and publicist Islam Khubiev (Karachayly) expressed this well: “Regarding fidelity to the adats and precision in observing them, Kabardians were always ahead of all nationalities. It is not without reason that Kabarda is considered the birthplace and lawmaker of all adats and moral norms. Hospitality, respect for elders, reverence for women, mutual assistance, fraternal solidarity, neighborly support, and much more—all denoted by the single word *workhabze* (the observance of rules obligatory for a nobleman, *work*, though carrying a much broader and principled significance)—all of this, developed to the finest detail, could be observed in old pre-revolutionary Kabarda… the development of these customs reached its logical culmination in Kabarda…”
When we speak of the all-encompassing influence of the Adyghe moral cultural tradition, we refer to a constellation of moral universals, including humanity, empathy, respectfulness, politeness, modesty, hospitality, and related virtues.
As noted, the traditions of Adyghe moral culture constituted an integrated and harmonious system. During the height of feudalism, it was unique and widely celebrated. “In the system of Adyghe ethics, the role of the defining value is performed, as we see, by humanity; all other values form an instrumental subsystem of Adyghaghe. In practice, this means that Adyghe-ness obligates one to be kind, responsive, respectful, considerate, judicious, courageous, honest, and magnanimous in the name of a single supreme goal: humanity.”
This guiding objective appealed to Balkars, Ossetians, Karachays, Chechens, and other peoples alike, for there is not and cannot be any higher goal for a human being than demonstrating humanity toward others.
In the words of the distinguished legal scholar and researcher of the law, customs, and traditions of the mountain peoples, Maksim Kovalevsky, the cultural impact of the Adyghes on other ethnic groups during the feudal period was comprehensive and all-embracing.
Adyghe moral culture exerted its influence across the entire Caucasus. This is evidenced by the vocabulary and idioms of the languages of the Caucasian peoples. For instance, the Karachay-Balkars say: “Cherkes namys” (“Circassian honor and conscience”) and “Cherkesde namus biyikde zhyurydyu” (“Among Circassians, etiquette is observed exemplarily”).
The traditional moral culture of the Adyghes did not set itself in opposition to the cultures of Ossetians, Karachays, Lezgins, Kumyks, Chechens, Balkars, and others. Its sophistication, marked advantages in achievements, magnetic appeal stemming from rich form and content, and the settlement of the Adyghes across a vast territory—all these factors were objective in nature and contributed to the predominant influence of their culture on the cultures of other Caucasian ethnic groups.
Let us consider an example from the life and relations between the mountain peoples and the Cossacks. It is well known that Caucasian hospitality and kunachestvo played a crucial role in strengthening friendly relations between the highlanders and the Terek-Greben and other Cossacks. Kunachestvo functioned as a distinctive custom of Caucasian sworn brotherhood. Cossacks took pride in their friendship with Kabardians and Balkars, passing it down to their children as a sacred testament. This friendship endured honorably from generation to generation.
“The Terek Cossacks, having intermarried with Kabardians, Balkars, Ossetians, and other peoples, adopted their way of life, customs, and mores,” emphasizes V.G. Kolomiets.
However, these peaceful relations were not always preserved. The cause lay in the policy of Tsarism, which led to the escalation of enmity between different Caucasian nationalities, as well as between the highlanders and the Cossacks. A hostile role toward the Cossacks was also played by representatives of local Muslim clergy, who instilled animosity toward Christian Cossacks in the minds of the Muslim population.
As we can see, the mutual influence of moral cultural traditions was a complex and contradictory process. It occasionally took on a conflictual character on a confessional and religious basis, as well as “on the basis of linguistic differences, territorial claims, and other factors,” as R.A. Khanakhu rightfully notes.
As mentioned above, the North Caucasian ethnic groups shared similar socio-economic, geographical, and other objective conditions. They maintained trade, matrimonial, and familial ties that facilitated interaction. As a result of this engagement, the finest elements of spiritual culture from one ethnic group were transmitted to others, leading to mutual cultural interpenetration. Not only was Adyghe moral culture adopted, but conversely, the finest achievements of other peoples were embraced by Adyghe society; that is, a mutual enrichment of cultures occurred—a natural “dialogue of cultures,” a process of equitable interaction that respected the identity of all parties.
Historical experience demonstrates that the Adyghes never engaged in seizing foreign lands, let alone the lands of neighboring ethnic groups. They acted as defenders of the Karachays, Balkars, and Ossetians against Tsarist genocide and foreign invaders. In the aforementioned assessments of Adyghe moral culture, including etiquette whose core norms are embodied in Adyghe Khabze, there is neither the slightest exaggeration nor idealization of Adyghe culture, nor any ethnocentrism. Adyghe etiquette “was always an example for imitation and an object of admiration for many peoples,” emphasizes the renowned culturologist K.Kh. Unezhev. The historical development of the North Caucasian peoples and their lived experience stand as vivid testimony to this truth.
February 9, 2005