Tuesday, February 16, 2010

Pkharmat (Chechen Prometheus)

Below is one of the versions of Chechen myth about Prometheus. There is also another version of this myth.


Chechen myth (translated from Chechen Tales collected and edited by Zulai Hamidova)

Chechen and Russian texts
This myth was written down in 1937 in Itum-Kale by Ahmad Suleimanov from Sulim Murtazaliyev.

May God do good to you, may you live long with good, may evil not come to you, may good come to you! I will tell you a tale, I will tell you a wonder. Make your ears attentive like ears of a deer, make your eyes attentive like eyes of a wolf!

It was a long time ago, when those icy mountains were higher than they are now, when there was no show and ice in their summits, but instead there were various flowers, good smelling grasses, when in the deep gorges and on the mountain slopes, there were snow and ice that never melted.

I will tell you since what time there is snow in that summit of Bashlam, I will tell you since what time in the fields and in mountain slopes, there are pleasant smelling grasses and various flowers.

In those times, our ancestors Nart-Orstkhos lived in deep gorges, high towers, and caves. They were very tall, like these mountains. Their horses also were large. Nart-Orstkhos were strong like bears, courageous like wolves, agile like tigers, and cunning like foxes. They could easily tear pieces from mountain rocks and throw them, they could make heavens tremble with their voices, but they still were powerless because they did not have fire.

However, mighty Sela (god of fire) was merciless and ruthless. He was the owner of the heavens and fire was his property. Why power is needed if it is useless for people? What is the use of power if people suffer because of it?

In order to demonstrate his power to Nart-Orstkhos, Sela would sit in fire chariots and drove above the heavens, making terrible noise as if the heaven was crushed and broken in pieces.

Wow! How he surprised people!
Wow! How he terrified the earth!

Sela's heavenly dwelling place was always covered with black clouds. Sela filled clouds with rain and sent them to the earth. Rain like hail and ice fell on the earth, causing people even more sorrow and calamity. He shoot lightnings on the earth, using a bow made of rainbow and fire. Sela had authority over both good and evil.

Sela was generous to give evil, but mean to give good.
People could hardly get good from him, but Sela himself gave evil.
There was eternal enmity between the heavens and the earth!
There was eternal fight between Sela and people!

The more Nart-Orstkhos were upset by sorrow and calamity, the more Sela was happy. The more Sela was happy, the more upset was Sata, Sela's beloved one and mother of Nart-Orstkhos. Sata very much wanted to help Nart-Orstkhos, but was afraid of Sela.

At that time, in the mountains, there lived a mighty Nart Pkharmat. Pkharmat was a very skillful blacksmith. He made swords, shields, and chain-mail shirts of cold bronze for Narts, asking only for a good word. Good word is very valuable in the mountains. Be happy! Be lucky! Be victorious! Be free! Pkharmat was a modest, generous, and strong Nart. He spoke little, but thought a lot. He thought how to help people, how to get fire. Sela did not give it. Since Pkharmat was born, he accumulated all the good human attributes: strength, dexterity, keen mind, knack, and patience.

His horse Turpal walked around freely in the mountains. "Horse becomes stronger when horse-man rides him, and man becomes stronger in labor and fight! Then, why does your Turpal always walk freely?" asked Narts. Pkharmat replied: "My horse is strong enough. There will be time when he takes a smoldering log from heavenly hearth!" Nart-Orstkhos sincerely laughed at Pkharmat's words. But Pkharmat thought how to help people.

Pkharmat called his Turpal. At of this cry, Argun's gorge thundered, mountains trembles, and mighty Sela woke up and turned to another side.

Turpal that was grazing far away in the mountains heard his master's call and neighed in reply. It cause waves of Argun to hide themselves in mountains and waters of Argun to pour out of their marble riverbanks. Animals in the mountains were frightened and stood still. Turpal came to his master with a speed of a lightning.

Pkharmat took a mace into his hands, attached a shield of bison leather to his elbow, hanged a bow on his neck, attached quiver filled with arrows at his side, put on a chain-mail shirts, attached a sword to his belt, and took a spear into his hand. He saddled his horse Turpal, drank a full horn of mountain goal filled with yay (Chechen national beer), saying: "Let a foot be stable as in tar, let a hand be stable as in dough." He sat on the horse and went to the place where nobody had gone and from where nobody had come back.

Nart-Orstkhos scattered millet on the road where Pkharmat was going to go in order that he would be lucky and they put a vessel filled with millet so that he would go light and empty and come back heavy and full! Pkharmat was riding for a long time. He was on the way seven days and seven nights. He passed through seven mountains and seven gorges. Eventually, he came to the foot of that highest mountain Bashlam that reaches the heavens where Sela lives. Pkharmat took a long and hard way, climbing to the top of the mountain. His way was through is hard slopes. On the top of the mountain, there were pleasantly smelling herbs, various flowers, and beautifully singing birds.

From time to time, sun-like Sata, Sela-Sata, Sela's beloved one and Nart-Orstkhos' mother came to the top of the mountain to rest. She took an image of a bird and came to Pkharmat. She spoke, using human language:
"Hey, mighty Nart, you came to the top of Bashlam with some purpose."
"This is right, generous bird, I came to the top of Bashlam with some purpose. I came to take smoldering log from the heavenly hearth and will not come back without it," - Pkharmat replied.
"The one who has a good intention will be lucky. I will help you. Is your horse swift?" - Sela-Sata asked.
"My horse is more swift than wind."
"Is your horse strong?"
"My horse is strong. Where it hits with its hoof, this place becomes a fountain."
"Are you strong yourself?"
"In my hands, cold bronze becomes softer than tar and wax," - Pkharmat replied to Sela-Sata.

Sela-Sata told Pkharmat how and in what way it is possible to come to Sela's hearth and how to take a smoldering log from it.

"Sela is sleeping now. Let your horse, running like a wind, jump over the hearth. At that time, bend down, take a smoldering log, and drive your horse to the top of Bashlam. Be careful! Sela is terrible and cruel! If he wakes up, you will not be able to come back alive and bring fire."

Pkharmat did as Sata advised him.

Pkharmat's horse swiftly jumped over Sela's hearth. At that moment, Pkharmat bent down, took a smoldering log from the hearth, and went to the top of Bashlam. Due to horse Turpal's swiftness, a fire tail followed Pkharmat. Sela woke up because some sparks got into his nostrils.

He saw a brave Nart bringing fire from heavens to the earth for people.

Sela got very frightened because he knew that if people got fire, they would become strong and brave and would try to rebel against him.

He started a terrible pursuit of a brave Nart.

Sela untied a sack with dark night. It became so dark that Pkharmat did not see his fingers and ears of his horse. Both Nart and his horse could not see anything. They could easily fall into precipice. However, wonderful bird Sela-Sata flied in front of them and showed them the way by her wonderful singing. Sela saw that dark night was unable to stop Pkharmat and his horse. So, he untied another sack with a terrible storm. Terrible storm and dark night were going to destroy brave Nart and his horse. However, the wonderful bird showed them the way by her beautiful singing.

The brave Nart saw that the storm was going to put out his smoldering log. Without hesitations, he hid the fire in his bosom. Due to strong wind, Argun's waters came out of their course. Large oaks were take out of the ground with their roots and were tossed in the sky like straw.

Sela saw that dark night and terrible storm could not stop Nart and his horse and that he was not damaged be his heavenly pursuit. So, Sela untied his third sack with coldest frost. The coldest frost caused rocks to crack, making terrible noise, and mountains to become smaller. However, fearless Nart Pkharmat and his horse Turpal moved on.

Sela was very frightened. He saw that the brave Nart and his horse were near the foot of Bashlam and that they were going to hide themselves in a cave. He took his bow made of fire and light and began to shoot lightnings toward Nart. The lightnings caused the mountains to tremble, frozen fountains to melt, and the waves of Argun to go to mountain slopes. High mountains trembled as if they were alive.

The strongest frost, the terrible storm, the dark night, and the lightnings could not stop or lead astray fearless Nart Pkharmat and his horse Turpal.

They entered the cave where Narts were waiting for them.

"Take it! Here is fire for you!" - Pkharmat said to amazed Nart-Orstkhos. "In every tower, in every cave, in every house, light fire! Let there be much fire, warm, and light in every home! Let there be happiness with you!"

At that time, there was a terrible noise. The heaven proclaimed eternal enmity toward the earth. In turn, people proclaimed about their eternal fight toward heaven.

"Be happy!" - the fearless Nart said again.

At that time, there was a terrible noise in the mountains because of heavenly thunder and lightnings.

"People, be happy! I have to undergo eternal torment! I will undergo torment in order to deliver you from Sela's anger! Do not be upset about me!"

Leaving the cave, the fearless Nart Pkharmat went to the mountain Bashlam through lightnings, cold, dark night, and storm. Above his head, there were lightnings, storm tossed him around, his arms and legs got stiff because of cold, dark night surrounded him. It was because Sela, being angry, expressed his malice.

Seeing the brave Nart Pkharmat who was going to the dome of heaven, to the top of Bashlam, Sela slowly put the storm, cold, and night into his sacks. Gradually, snow and ice were moving higher from the valleys, gorges, and mountain slopes to the top of Bashlam, following Pkharmat.

The summit of Bashlam got covered with snow and ice. It put a white, snowy cap on its head forever.

Sela shouted: "Let you eternally long for the fire that you brought out from the heavens. Let you eternally long for warm!"

Sela sent his faithful servant one-eyed Uzhu with bronze chains to Pkharmat.

One-eyed Uzhu tied Pkharmat to the icy summit of Bashlam with bronze chains. Sela cursed him. Since then, everything good is cursed by god, and everything cursed by god is approved by people! There is an eternal enmity between the heavens and the earth! There is eternal fight between people and Sela!

Every morning, the queen of all the birds Ida comes to the tied Pkharmat.

She sits on his knees and every time asks the same question:
"Hey, miserable Pkharmat! Hey, pitiful Pkharmat! Do you repent for what you did? If you repent, I will not touch you. If you do not repent, I will peck your liver!"

In spite of the terrible torment that he is going to undergo, Pkharmat always gives the same answer:
"No, no! I did not repent. I gave warm and light to people! I should not repent of a good action that I did."

Ida sharpens her steel beak with a rock and pecks Pkharmat's liver.

Nart Pkharmat does not utter a sound. His eyes never becomes wet. He undergoes this great torment and pain with a great courage and patience. Since this time, as Wainakhs [Chechens and Ingushs] say, Nart-Orstkho men never cry! Since this time, there is snow on the summit of Bashlam. Sela gathered all the snow and ice from valleys, gorges, and mountain slopes to the summit of Bashlam where Pkharmt is tied in order to increase his desire for warm and fire.

Since this time, it is warm in valleys, gorges, and mountain slopes. This warm is from the fire brought by Pkharmat from the heavens. Since this time, at the foot of the mountain and in valleys, there are pleasant smelling herbs and various flowers. Beautiful, wonderful birds live there. However, at the summit of Bashlam, there is cold, eternal storm, and never melting hard ice. Pkharmat is tied there. He will be in eternal torment. However, he will never die. He will live forever!

Friday, February 12, 2010

Chechen Ethics: Konakhalla

In The Diversity of the Chechen Culture, pp. 68-85, Lecha Ilyasov writes that Chechen ethics has three levels:
1) Adamalla (humanity) - the system of universal human norms;
2) Nokhchalla (this word literally means "Chechen-ness") - the system of particular Chechen norms;
3) Konakhalla ("konakh" means "noble man", "konakhalla" is what makes him such) - the system of the highest ethical norms.

Konakhalla can be compared to Bushido and Confucius's teachings. Like Bushido, it was originally warrior's code of ethics. Although there are many similar traits between them, there is also a difference. Unlike feudal Japan, Chechnya was a democratic country. Chechen konakhs served their nation and Motherland. They highly valued their personal freedom and dignity. Although they were respectful to others, they considered other people equal to themselves. They did not commit ritual suicide because any suicide was against Konakhalla.

There are two versions of Konakhalla. One of them has 55 points, the other has 40 points.

Konakhalla (55 points) (translated from Russian):
1. For konakh, the main goal and meaning of life is service to his nation and his Motherland. For him, interests of the nation and Motherland are above his personal interests.
2. Konakh gives an oath to serve and serves only to Motherland. He is ready to sacrifice his life for Motherland, but never, in no circumstances, konakh gives up his personal dignity and honor.
3. The highest expression of konakh's service is the defense of Motherland from enemy's attacks. For konakh, death in the just war or at the defense of his honor and dignity is more preferable than life in dishonor and shame.
4. Creative labor for the benefit of Motherland in peaceful time is konakh's duty in the same way as defense of his country during the war. Labor does not humiliate, but raises konakh's dignity.
5. In any circumstances, konakh should respect his Motherland and his nation's choice. He should be able to submit his personal desires and preferences to this choice, even if he has to go against his beliefs.
6. Konakh should remember that for him Motherland, personal dignity and honor are higher than life. However, when he has to choose between Motherland's interests and his honor, konakh leaves Motherland.
7. Serving to Motherland, konakh does not expect thankfulness for his actions. For konakh, there is no higher reward than people's thankful memory.
8. Konakh's actions and emotions are controlled by his mind, and his heart helps him to avoid extremes. However, the basis of konakh's attitude to the world is humanity. Everything beyond is not worthy for konakh.
9. The essence of humanity is wisdom, humanist attitude to the world and people, mercy, and compassion. Konakh's humanity and mercy are expressed not only in compassion to people, but also in defending and helping them. First of all, konakh has to be merciful to week and powerless people.
10. Justice is the real measure of konakh's relationships with people. He has to be fair to people in the same way as to himself. In his actions, konakh follows the principle of mutuality: "Do not do to others what may be unpleasant to you."
11. Konakh's nobility is expressed not only in justice, but also in respect toward people regardless of their age and social status. In communication with people, he should be very polite, restrained, and humble.
12. Konakh's main riches are his honor and personal dignity. All the other benefits of this world may be regained after lost, but the lost honor may be regained only through the honorable death.
13. Spiritual purity is a mirror which reflects konakh's inner essence and his actions. Without spiritual purity, there cannot be genuine humanity and compassion.
14. Genuine courage is expressed in patience and ability to control oneself and the situation. Unreasonable bravery is courage with closed eyes. It is forgivable for a young man who does not know the price of his nor other's life. Konakh's self-control is courage of the knowledgeable person, it is an acknowledged step toward death.
15. Genuine faith and justice are konakh's highest spiritual goal. Konakh learns the essence of the world by his mind and heart. He learns the essence of faith by his heart and soul. In religious matters, konakh follows the Prophet's words: "There is no compulsion in the religion."
16. Konakh should always train his mind, comprehend wisdom and experience of others, learn sciences that give a key to understanding of the world because it is only through the knowledge that is possible to come to the genuine faith and comprehension of justice.
17. Konakh should be modest in religious rituals. He never emphasizes his religiousness and does not substitute the genuine faith with the form. For konakh, the inner essence of faith is always more important than its outward expression because the first is pleasant to God while the second is pleasant to people.
18. Konakh is ready to meet any tests that his destiny sends him. However, he always remembers that God always gives him a choice between good and evil and he is ready to be responsible for his choice before God and people.
19. Konakh never gives up trust in God. It helps him in unequal battle and in any hard circumstances. It is his source of his inner power and patience.
20. Konakh is tolerant to people of other religions. He does not force them to follow his views or living. Compulsion causes hypocrisy, and hypocrisy is incompatible with the genuine faith.
21. Konakh should not infringe on personal dignity and honor of other people. He should be lenient toward their weaknesses and errors.
22. Konakh should be able not only to defend his opinion, but also to listen to others' opinion and agree with it if it is correct. To admit that somebody else is right, to give up in an argument or quarrel to a weaker opponent is not a weakness, but expression of nobility.
23. When somebody makes good to konakh, he repays many times more because thankfulness is an attribute of a noble person. However, he does not expect thankfulness when he makes good.
24. Konakh should behave himself with dignity both in joy and in sorrow. Shadow of sadness on one's face and gloomy silence are inappropriate in a feast in the same way as laugh and talkativeness in a funeral. In any situation, he has to express self-control and calmness.
25. Konakh should respect and honor his parents, take care for them, and give them provision when they are old. He has to share with them not only lodging and bread, but also joy and sorrow.
26. In his family, konakh should be as just as in society. In both punishment and reward, he has to be stable and self-controlled. He should not offend or use physical punishment toward his family members.
27. Konakh should be modest in life, everyday living, and social matters. Konakh's intelligence, courage, and actions first of all should be evaluated by others. However, even subjectivity of this evaluation does not give him right to praise himself.
28. Honor and dignity of a woman are inviolable for konakh. Konakh will never allow anyone to offend a woman in his presence.
29. A woman's life is double inviolable for konakh. Under no circumstances, konakh will use an armor against her or will threaten to use it.
30. Konakh will never cause a child pain or suffering. There is no goal which would cause konakh to sacrifice life or health of children.
31. For konakh, guest's life and freedom is more precious than his own life. However, he is not responsible for the guest who committed a crime.
32. In a foreign country, konakh should not only keep its laws, but also to respect its customs and traditions and follow them if it does not contradict his national dignity. In this way, he expresses his thankfulness of this country's air and bread.
33. Konakh's nobility is expressed in the ethics of his behavior. No circumstances are able to make konakh violate the etiquette.
34. For konakh, friendship is sacred. Konakh is ready to sacrifice everything for the sake of friendship. He loves genuine friend like a brother, respects like a father and honors like a dear guest.
35. In friendship, konakh should be faithful and devoted. Defending his friend, konakh does not spare his life. He is equally known by friendship and enmity.
36. Generosity is the measure of konakh's attitude to his enemy.
37. At the war, konakh should not go beyond what is permissible toward an enemy. He should not give a freedom to his feeling of anger and malice.
38. Konakh expresses nobility and mercy toward a defeated enemy. He prefers a noble enemy to an unfaithful friend.
39. Konakh should not use an armor against an unarmed enemy. He is obligated to render help to a seriously wounded enemy in the same way as he would do it to any other person.
40. Konakh should do his best to avoid battle against a weaker enemy because any result of such a battle will not give him glory, but may disgrace his name. If he is unable to avoid it, he should give the enemy an opportunity to choose an armor and to be lenient to him.
41. Konakh should not avoid battle against a stronger enemy. However, he always prefers peace if it is possible without a damage to the nation's interests, his honor and personal dignity.
42. Konakh should keep best traditions of his family, remember his ancestors, respect his background and his nation's history.
43. Konakh should perfect his spirit and body his whole life in order to serve his nation with the highest benefit.
44. Konakh is responsible for his words and actions. He always fulfills his promises given to other people and never violates his promises, even at the cost of his life.
45. Konakh may have healthy ambition, but jealousy to other's glory or riches is unworthy of him. It makes mind not clear and fills heart with poison. Where there is jealousy, there is no humanity and no mercy.
46. Feeling of competition may help konakh to reach goal more quickly, but it is inappropriate toward a friend or a brother. Competition for Motherland is noble, but competition for personal glory is unworthy.
47. Konakh should avoid lie and slander as well as people who spread them. He never says about people what he would not say in their presence. About dead people or people in trouble, konakh says good or nothing.
48. Konakh's truthfulness and sincerity come from courage. However, there is nothing more unworthy for him than hypocrisy. It comes from baseness and cowardice and almost always cause treachery.
49. Politeness and respect should not become ingratiation and sycophancy toward rich and mighty people. Konakh should express a special respect only to women and elderly people. Respectful attitude toward older people is an expression of good manners, respectful attitude toward women is an expression of manliness, and respectful attitude toward younger people is an expression of nobility.
50. Under no circumstances, konakh should infringe other's property.
51. Konakh is permitted to accumulate riches. Accumulated through the righteous way, riches of genuine konakh can serve not only his interests, but also interests of his nation and Motherland. Greediness and meanness are able to make useless the best attributes of any person in the same way as the excessive extravagance is able to impoverish the most rich person. Generosity increases both konakh's glory and his wellbeing.
52. Konakh should courageously bear all the hardships of life that he has, including physical sufferings.
53. Konakh has a respectful attitude to his armor, he respects it, do not use it without a need, never uses it for gain or unrighteous deed.
54. Konakh should be ready to die at any moment because there is nothing eternal in this world. However, konakh should not pursue death and risk his life without necessity because life is the highest God's highest gift to a human being.
55. Konakh's death should be as dignified as his life.

Konakhalla (40 points) (translated from Russian):
1. Konakh is a person who closely follows the principles of Konakhalla.
2. Konakh's main goal and meaning of life is service to his nation and his Motherland. For him, interests of the nation and Motherland are above the interests of his teip (clan), kin, and family.
3. The highest expression of konakh's service is the defense of Motherland from enemy's attacks. For konakh, death in the just war or at the defense of his honor and dignity is more preferable than life in dishonor and shame.
4. Serving Motherland, konakh has a right to do any kind of activity except those that may force him to violate the principles of Konakhalla or to damage his personal dignity.
5. Creative labor does not humiliate, but raises konakh's dignity. Labor for the benefit of Motherland in peaceful time is konakh's duty in the same way as defense of his country during the war.
6. If due to some circumstances, konakh serves interests of one person or group of people when they contradict interests of nation, he has to take the side of interests of nation. In order not to become perjurer, he should not swear an oath to anyone except his Motherland.
7. Konakh should be ready to die at any moment because there is nothing eternal in this world. He should remember that for him there are things that are higher than death: Motherland, personal dignity, and honor.
8. Konakh's main attribute is patience. It expresses genuine courage and ability to control oneself and the situation. Unreasonable bravery is courage with closed eyes. It is forgivable for a young man who does not know the price of his nor other's life. Konakh's self-control is courage of the knowledgeable person, it is an acknowledged step toward death if other actions will be against interests of Motherland, incompatible with Konakhalla or personal dignity.
9. Konakh should be modest in life, everyday living, and social matters. Konakh's intelligence, courage, and actions first of all should be evaluated by others. However, even subjectivity of this evaluation does not give him right to praise himself.
10. Konakh is responsible for his words and actions. He always fulfills his promises given to other people and never violates his promises, even at the cost of his life.
11. Konakh's main riches are his honor and personal dignity. All the other benefits of this world may be regained after lost, but the lost honor may be regained only through the honorable death.
12. Konakh is permitted to accumulate riches. Accumulated through the righteous way, riches of genuine konakh can serve not only his interests, but also interests of his nation and Motherland. Greediness and meanness are able to make useless the best attributes of any person in the same way as the excessive extravagance is able to impoverish the most rich person. Generosity increases both konakh's glory and his wellbeing.
13. Konakh should not infringe on personal dignity and honor of other people as well as their property. He should be lenient toward their weaknesses and errors, but strict toward himself.
14. Konakh should keep best traditions of his family, remember his ancestors, respect their background and his nation's history.
15. Konakh should gradually train his mind, comprehend wisdom and experience of the most wise people, learn sciences that give a key to understanding of the world because it is only through the knowledge that is possible to come to the genuine faith and comprehension of justice.
16. Genuine faith and justice are konakh's highest spiritual goal. Konakh learns the essence of the world by his mind and heart. He learns the essence of faith by his heart and soul. In religious matters, konakh follows the commandment of Islam: "There is no compulsion in the religion."
17. Konakh should be modest in his religious deeds. He never emphasizes his religiousness and does not substitute the genuine faith with the form.
18. Justice is the real measure of konakh's relationships with people. He has to be fair to people in the same way as to himself.
19. Thankfulness is also an attribute of a noble person. When somebody makes good to konakh, he should repay many times more. However, he does not expect thankfulness when he makes good.
20. In communication with people, he should be very polite, restrained, and humble regardless of their age and social status.
21. Konakh respects and honors a woman. He will never, under no circumstances, offend or humiliate a woman or allow anyone to do it in his presence. Honor and dignity of a woman are sacred for konakh.
22. Konakh should be merciful toward weak and powerless people. He should have compassion not only to people, but also to animals that do not have mind and are unable to protect themselves from human cruelty.
23. Konakh has compassion toward all the living things. He will never cut a tree without a need, he will not cause damage to any living being.
24. Konakh should courageously bear all the hardships of life that he has, including physical sufferings.
25. Konakh should be able not only to defend his position by words and actions, but also to listen to other side and agree with their opinion if it is correct. To give up in an argument or quarrel to a weaker opponent is not a cowardice, but nobility.
26. Konakh should behave himself with dignity both in joy and in sorrow. In any situation, he has to express self-control and calmness.
27. Konakh's life should be a patter of high morality, wisdom, and courage for the young generation. Transmission of his life and military experience to young people is a moral obligation for konakh.
28. Konakh should respect and honor his parents, take care for them, and give them provision when they are old.
29. In his family, konakh should be as just as in society. In both punishment and reward, he has to be stable and self-controlled. He should not offend or use physical punishment toward his family members. If his wife committed such an evil action that she can be beaten, he should divorce her.
30. In friendship, konakh should be faithful and devoted. Defending his friend, konakh should not spare his life. He is equally known by friendship and enmity.
31. Konakh expresses the same nobility toward his enemy as toward other people.
32. Konakh should not use an armor against an unarmed enemy. He should render help to a seriously wounded enemy in the same way as he would do it to any other person.
33. Konakh should do his best to avoid battle against a weaker enemy because any result of such a battle will not give him glory, but may disgrace his name. If he is unable to avoid it, he should give the enemy an opportunity to choose an armor and to be lenient to him.
34. Konakh should not avoid battle against a strong enemy. However, he should prefer peace to war if it is possible without a damage to the nation's interests, his honor and personal dignity.
35. For konakh, the law of hospitality is sacred. Konakh who was unable to defend his guest is destined to shame and despise. Therefore, guest's life and freedom is more precious than his own life. However, he is not responsible for the guest who committed a crime.
36. Visiting other countries and nations, konakh should respect their laws and traditions because in this case he represents not only himself, but also his nation.
37. Konakh should perfect his spirit and body his whole life in order to serve his nation with the highest benefit.
38. Konakh should regularly do exercises for strengthening his body and exercises with various kinds of armor in order to be able to defend his Motherland and his honor when it is necessary.
39. Konakh has a respectful attitude to his armor, he respects it, do not use it without a need, never uses it for gain or unrighteous deed.
40. Konakh's death should be as dignified as his life!