There was a man whose name was Madar from the village of Shali who
always was together with Chechen spiritual teacher of the 19th century
Kunta-Haji Kishiev from the village of Ilskhan-Yurt. [Kunta-Haji was a
very famous and respected Chechen Sufi sheikh. He is still very
respected among Chechens and most Chechen Muslims consider him as their
teacher.]
Once, when Kunta-Haji and Madar were sitting
together, somebody came to them and said, "O Kunta-Haji, these people
are so shameless! They are so unfaithful and dishonest! They are so
ignorant and sinful!" And so on.
Kunta-Haji every time
told him, "Yes, sure, probably it is so. But do not think about them.
Instead repeat the names of Allah! [that is, practice zikr - Sufi
practice of repeating Allah's names]"
After a month, the
same person came to Kunta-Haji again and said, "O Kunta-Haji, people are
so good, noble, honest, and prudent!" And so on.
Kunta-Haji told him this time, "Yes, sure, people are good, noble, honest, and prudent!" And so on.
After
this person left, Madar from Shali told Kunta-Haji, "O Kunta-Haji, your
actions are so amazing. When this person came the first time and said,
'O Kunta-Haji, these people are so shameless! They are so unfaithful and
dishonest! They are so ignorant and sinful!' and so on, you told him,
'Yes, sure, probably it is so. But do not think about them. Instead
repeat the names of Allah!' But today when the same person said, 'O
Kunta-Haji, people are so good, noble, honest, and prudent!' and so on,
you replied him, 'Yes, sure, people are good, noble, honest, and
prudent!' and so on. What does it mean? Why did you always confirm what
he told?"
Then, Kunta-Haji told Madar, "You see, Madar,
when a person loses faith in conscience, honesty, nobility, and so on,
then he thinks that all the people are like this. But when a person
regains faith in conscience, honesty, nobility, and so on, then he also
thinks that all the people are like this."
Sunday, January 12, 2014
Sunday, April 21, 2013
Kunta-Hajji, Lev Tolstoy, Mahatma Gandhi: Chechen Origin of Nonviolence
Chechen Sufi shaikh Kunta-Hajji Kishiev (1830-1867) is often compared
to Mahatma Gandhi. He is still very popular among Chechens. Between 60
and 75% of Chechen Muslims consider themselves to be his followers. Here
are some of his teachings:
Yes, these words were said by a highly respected Chechen Muslim leader. More information about him and his teachings in English:
http://en.wikipedia.org/wiki/Kunta-haji
http://web.archive.org/web/20071022061919/http://www.chechnyafree.ru/index.php?lng=eng§ion=societyeng&row=14
http://web.archive.org/web/20060508225405/http://www.chechnyafree.ru/index.php?lng=eng§ion=islameng&row=1
http://lechailyasov-eng.com/?p=68
In 1951, Lev Tolstoy (1828-1910), being an officer of Russian army, was sent to Chechnya where he stayed three years, until 1954. At that time, Kunta-Hajji's teaching gained popularity in Chechnya. Tolstoy had Chechen friends and attended Sufi meetings with them. He communicated with Kunta-Hajji. Kunta-Hajji's views deeply influenced Lev Tolstoy and his works. He accepted Kunta-Hajji ideas of nonviolence, but he did not become a Muslim, although he was very positive to Islam for the rest of his life. For example, in 1909, in his personal letter to a woman whose husband was a Muslim and whose sons considered accepting Islam, he wrote that it is better to accept Islam than to belong to Russian Orthodox Church.
Mahatma Gandhi (1869-1948) was influenced by Lev Tolstoy's ideas of nonviolence. They knew one another and had a correspondence: http://dwardmac.pitzer.edu/Anarchist_Archives/bright/tolstoy/lettertogandhi.html
Mahatma Gandhi's ideas became well-known in the world. Martin Luther King and many others adopted them.
Thus, Kunta-Hajji ideas of nonviolence influenced Lev Tolstoy, and he in turn influenced Mahatma Gandhi. So, Mahatma Gandhi's ideas of nonviolence have a Chechen origin. They come from Chechen Sufi shaikh Kunta-Hajji Kishiev.
Contrary to any logic, Kunta-Hajji who encouraged Chechens to stop the war with Russia, was arrested by Russian authorities in 1864 and was imprisoned until his death in 1867. His teaching was banned, and his followers were persecuted.
"If you want to love Allah – love justice. Wish your neighbour what you wish yourself."
"A war is preposterous. Distance yourselves from anything reminiscent of war, if the enemy has not come to take your faith and honour from you."
"Never respond to evil with evil, for it causes more evil. Any evil is against God. God alone has the power to punish the villains and pardon the benefactors."
"Don’t carry weapons. Stay away from them. Weapons remind you of violence and take you off your path to God."
"Defeat the evil man by your goodness and love."
"Defeat the greedy with your generosity."
"Defeat the treacherous with your sincerity."
"Defeat the infidel with your fidelity."
Yes, these words were said by a highly respected Chechen Muslim leader. More information about him and his teachings in English:
http://en.wikipedia.org/wiki/Kunta-haji
http://web.archive.org/web/20071022061919/http://www.chechnyafree.ru/index.php?lng=eng§ion=societyeng&row=14
http://web.archive.org/web/20060508225405/http://www.chechnyafree.ru/index.php?lng=eng§ion=islameng&row=1
http://lechailyasov-eng.com/?p=68
In 1951, Lev Tolstoy (1828-1910), being an officer of Russian army, was sent to Chechnya where he stayed three years, until 1954. At that time, Kunta-Hajji's teaching gained popularity in Chechnya. Tolstoy had Chechen friends and attended Sufi meetings with them. He communicated with Kunta-Hajji. Kunta-Hajji's views deeply influenced Lev Tolstoy and his works. He accepted Kunta-Hajji ideas of nonviolence, but he did not become a Muslim, although he was very positive to Islam for the rest of his life. For example, in 1909, in his personal letter to a woman whose husband was a Muslim and whose sons considered accepting Islam, he wrote that it is better to accept Islam than to belong to Russian Orthodox Church.
Mahatma Gandhi (1869-1948) was influenced by Lev Tolstoy's ideas of nonviolence. They knew one another and had a correspondence: http://dwardmac.pitzer.edu/Anarchist_Archives/bright/tolstoy/lettertogandhi.html
Mahatma Gandhi's ideas became well-known in the world. Martin Luther King and many others adopted them.
Thus, Kunta-Hajji ideas of nonviolence influenced Lev Tolstoy, and he in turn influenced Mahatma Gandhi. So, Mahatma Gandhi's ideas of nonviolence have a Chechen origin. They come from Chechen Sufi shaikh Kunta-Hajji Kishiev.
Contrary to any logic, Kunta-Hajji who encouraged Chechens to stop the war with Russia, was arrested by Russian authorities in 1864 and was imprisoned until his death in 1867. His teaching was banned, and his followers were persecuted.
Sunday, March 10, 2013
Wolf and God (Chechen tale)
Long time ago, God created the earth, made it populated with people, animals, and other living creatures, and gave them instruction how to live, "Do not violate my commandments, live in peace and agreement and remember that you all are equal to one another!" He loved his children so much that gave them paradise. And all lived on the earth, expressing respect and love to one another.
But after many years, they began to forget and break God's commandments: people killed people, big and strong animals devoured small and weak ones. And only the wolf did not want to become like everyone else, saying that God created all the creatures equal and such actions violate his law and he would punish all. But no one listened to it.
When God saw dirt and violence on the earth instead of paradise, he sent his angels to people, but people rejected them.
Then, God got angry and decided to destroy all the living creatures on the earth. He sent great calamity on the earth. The sun became red like blood, and sand was falling from the sky, so that it was hard to breath. Mountains were collapsing, and cold wind rooted out trees, burring every living creature under them. People and animals were in panic, seeking for rescue.
And only the wolf turned its face to the great calamity, protecting its kids. And God poured all his anger on it. The strong wind wounded the wolf, but it did not surrender. People who proclaimed themselves to be rulers of the earth, cowardly hid themselves behind the wolf in order to rescue their sinful souls.
God was amazed at firmness and courage of the wolf. He stopped the calamity and said, "I have seen that on this sinful earth there is one decent creature, and for its sake I give you life, but I do not forgive you." And he turned away from the earth.
People killed the wounded wolf because they could not stand their fear and shame. Since that time, people persecute and kill wolves, trying to destroy remembrance of their guilt before God. And wolves roar, looking to the sky, asking God to turn to the earth, forgive our sins and restore justice on the earth.
For Chechen people, the wolf that protected the earth is a symbol of courage and steadfastness, personification of freedom and life on the earth.
Friday, January 18, 2013
Wolf (Chechen tale)
Long time ago, a severe hurricane struck the earth. It rooted out trees. Seas and rivers burst their banks. Mountains collapsed. The hurricane caused a lot of destruction. All the living creatures escaped, seeking for refuge. Only the wolf did not fear the hurricane. The wolf alone resisted the hurricane. The hurricane wounded the wolf, but was unable to move it.
Finally, the wind stopped blowing, the sun began to shine, and the earth became peaceful.
Animals gathered together, came to the wolf and said, "Wolf, when the wind was rooting out trees, the earth was covered with water, the rocks were collapsing, and everyone was seeking for a refuge, you were alone who did not move."
The wounded and bleeding wolf was sitting in a dignified manner, looking into the distance. It replied, "The earth on which I am standing is my fatherland. And whatever calamity I have here, I will never leave it."
These words made the animals think. They felt shameful and left.
The wounded wolf stayed at the same place, looking at the leaving animals.
The wolf had no other fatherland...
The fatherland is only one.
Finally, the wind stopped blowing, the sun began to shine, and the earth became peaceful.
Animals gathered together, came to the wolf and said, "Wolf, when the wind was rooting out trees, the earth was covered with water, the rocks were collapsing, and everyone was seeking for a refuge, you were alone who did not move."
The wounded and bleeding wolf was sitting in a dignified manner, looking into the distance. It replied, "The earth on which I am standing is my fatherland. And whatever calamity I have here, I will never leave it."
These words made the animals think. They felt shameful and left.
The wounded wolf stayed at the same place, looking at the leaving animals.
The wolf had no other fatherland...
The fatherland is only one.
The Song about Turpal Nokhcho
There is a famous Chechen folk song which is usually called The Song about Turpal Nokhcho. Although Turpal Nokhcho is a proper name, both words have a meaning. "Turpal" means "(epic) hero," "Nokhcho" means "Chechen." So, Turpal Nokhcho can be literally translated as "hero Chechen." Turpal Nokhcho is sometimes called Turpal Nakhcho. This variant of pronunciation is older.
This song is about the origin of Chechens. Turpal Nokhcho is considered to be the legendary ancestor of Chechens.
There are, at least, two variants of this song in Chechen. The first of them is more popular. It seems that it was first collected by A. P. Berzhe in the 19th century. Its Russian translation was included into his book Chechnya and Chechens published in 1859. Its Chechen original was included into Zulai Hamidova's collection of Chechen tales. The second variant is less known. It was included into P. K. Uslar's book The Chechen Language published in 1888 and A. Schiefner's book Tschetschenzische Studien (Chechen Studies) published in 1864.
Here are English translations of both variants:
First variant:
Second variant:
The first part of the second variant may be rewritten this way:
One of the peculiarities of the Chechen language as well as many other Caucasus languages is that it often uses very long and complicated sentences, as can be seen from the second variant.
The expression "brave and noble men" in line 4 of the first variant and line 7 of the second variant is one word in Chechen. This is word is "qonakh." The same word is used in line 1 of the second variant with the word "brave" (in Chechen, "maira"). So, I translated this expression as "brave men."
In the last line of the second variant, the expression "hero Chechens" is actually plural form of Turpal Nokhcho.
Two lines (lines 7 and 8) from the first variant of this song were used in the anthem of the Chechen republic of Ichkeria (the independent Chechnya). However, there were some changes made. In the original song, the word for "we" is inclusive; that is, it means "we and you." In the anthem of Ichkeria, the word for "we" is exclusive; that is, it means "we without you." Apparently, the reason for this change is that the folk song was usually sang among fellow Chechens, but a state anthem is often sung to non-Chechens. There is also a folk song which is quite similar to the anthem of Ichkeria. It also contains these two lines.
Both versions mention wolf and lion. In principle, the two lines (about wolf and about lion) can be considered as parallelism. There are also other cases of parallelism in this song.
The Chechen concept of a wolf is completely different from many other peoples. Wolf is not viewed as a symbol of cruelty or aggression. For Chechens, it is a symbol of freedom, dignity and courage. Wolf (in Chechen, "borz") is the most respected animal for Chechens. This is why wolf is considered as a symbol of Chechnya and was put on the state flag of Ichkeria.
Lion can be considered as a symbol of freedom, dignity and strength. Sometimes lion is also considered as a symbol of courage. However, there is another opinion. Some say that unlike a wolf, a lion attacks only weaker animals. Due to this reason, they do not consider a lion as a symbol of courage.
There are two problems related to the lion (in Chechen, "lom") in this song. There are no lions in Chechnya, although some people say that they may have occurred there a long time ago. It seems that Asiatic lions did live in Chechnya very long time ago (see: http://en.wikipedia.org/wiki/Asiatic_lion#Former_range and http://en.wikipedia.org/wiki/File:Lion_distribution.png).
Another problem is that in Russian translations of this song, "lom" is often translated as "leopard." However, in the modern Chechen language, "lom" means "lion," and there is another word for snow leopard - "tsoqberg" or "tsoq."
All the modern Chechen dictionaries give only one translation of "lom." However, P. K. Uslar, who studied Caucasian languages (including Chechen) in the 19th century, wrote: "Lom is lion, but Chechens use this word to denote leopard or tiger which they know." And also: "Lom means lion, but since Chechens never saw lions, they use this word for tiger or leopard that they say sometimes come to the middle of the Caucasus mountains, though it is not clear how they get there."
As for the last part of Uslar's comment, there is Caucasian leopard (also known as Persian leopard). Although it is endangered now, it still might appear in Chechnya now. According to many reports, Caucasian leopards were common on the Northern Caucasus in the past. Caspian tiger which is now critically endangered or extinct, also might have appeared in Chechnya in the past.
So, it seems that the meaning of the word "lom" might be changed during the time as it happens in many languages and that in the 19th century this word still meant not only "lion," but also "leopard."
Unlike lions and leopards, wolves are still quite common in the Northern Caucasus, including Chechnya.
Below is the Chechen original of the first variant of this song in three scripts: the Cyrillic script used since 1938, the Latin script used from 1925 to 1938, and the Latin script used in 1990s:
This song is about the origin of Chechens. Turpal Nokhcho is considered to be the legendary ancestor of Chechens.
There are, at least, two variants of this song in Chechen. The first of them is more popular. It seems that it was first collected by A. P. Berzhe in the 19th century. Its Russian translation was included into his book Chechnya and Chechens published in 1859. Its Chechen original was included into Zulai Hamidova's collection of Chechen tales. The second variant is less known. It was included into P. K. Uslar's book The Chechen Language published in 1888 and A. Schiefner's book Tschetschenzische Studien (Chechen Studies) published in 1864.
Here are English translations of both variants:
First variant:
Youth is leaving, though the heart is unwilling,
Old age is coming, though the heart is unwilling.
I will sing our song about noble Turpal Nokhcho,
Brave and noble men, listen!
Like sparks are scattered from a steel sword,
We were scattered in the world from Turpal Nokhcho.
We were born at night, when the wolf was whelping.
We were given our names in the morning, when the lion [or leopard] was roaring.
In this way, we came out from Turpal Nokhcho.
If there is no black cloud on the blue sky,
There will be no rain to give our land to drink.
If there is no black sorrow in the steel heart,
There will be no drop of water to water our eyes.
If we do not trust in God with our soul in everything,
We will have no success in any matter.
I ask, let us never lose in the world
[The honor of] the name of Turpal Nokhcho, the forefather of all of us.
Second variant:
The song is sung, which I sing to you, brave men.
Like unpleasant old age is coming,
Like pleasant youth is leaving,
Like a spark came out from a steel sword,
Being born by mothers at night, when the wolf was whelping,
Being given names in the morning, when the lion [or leopard] was roaring,
Chechen brave and noble men came out from the forefather Turpal.
If there are no clouds on the sky,
There will be no rain.
If there is no sorrow in the heart,
Eyes will not cry.
If heart does not trust in God,
Fight will not be successful.
Only trust in God brings victory.
Our hero Chechens fight, trusting in God.
The first part of the second variant may be rewritten this way:
I am singing a song to you, brave men.
Like unpleasant old age is coming,
Like pleasant youth is leaving,
Like a spark came out from a steel sword,
Chechen brave and noble men came out from the forefather Turpal.
Mothers gave them birth at night, when the wolf was whelping.
They were given their names in the morning, when the lion [or leopard] was roaring.
One of the peculiarities of the Chechen language as well as many other Caucasus languages is that it often uses very long and complicated sentences, as can be seen from the second variant.
The expression "brave and noble men" in line 4 of the first variant and line 7 of the second variant is one word in Chechen. This is word is "qonakh." The same word is used in line 1 of the second variant with the word "brave" (in Chechen, "maira"). So, I translated this expression as "brave men."
In the last line of the second variant, the expression "hero Chechens" is actually plural form of Turpal Nokhcho.
Two lines (lines 7 and 8) from the first variant of this song were used in the anthem of the Chechen republic of Ichkeria (the independent Chechnya). However, there were some changes made. In the original song, the word for "we" is inclusive; that is, it means "we and you." In the anthem of Ichkeria, the word for "we" is exclusive; that is, it means "we without you." Apparently, the reason for this change is that the folk song was usually sang among fellow Chechens, but a state anthem is often sung to non-Chechens. There is also a folk song which is quite similar to the anthem of Ichkeria. It also contains these two lines.
Both versions mention wolf and lion. In principle, the two lines (about wolf and about lion) can be considered as parallelism. There are also other cases of parallelism in this song.
The Chechen concept of a wolf is completely different from many other peoples. Wolf is not viewed as a symbol of cruelty or aggression. For Chechens, it is a symbol of freedom, dignity and courage. Wolf (in Chechen, "borz") is the most respected animal for Chechens. This is why wolf is considered as a symbol of Chechnya and was put on the state flag of Ichkeria.
Lion can be considered as a symbol of freedom, dignity and strength. Sometimes lion is also considered as a symbol of courage. However, there is another opinion. Some say that unlike a wolf, a lion attacks only weaker animals. Due to this reason, they do not consider a lion as a symbol of courage.
There are two problems related to the lion (in Chechen, "lom") in this song. There are no lions in Chechnya, although some people say that they may have occurred there a long time ago. It seems that Asiatic lions did live in Chechnya very long time ago (see: http://en.wikipedia.org/wiki/Asiatic_lion#Former_range and http://en.wikipedia.org/wiki/File:Lion_distribution.png).
Another problem is that in Russian translations of this song, "lom" is often translated as "leopard." However, in the modern Chechen language, "lom" means "lion," and there is another word for snow leopard - "tsoqberg" or "tsoq."
All the modern Chechen dictionaries give only one translation of "lom." However, P. K. Uslar, who studied Caucasian languages (including Chechen) in the 19th century, wrote: "Lom is lion, but Chechens use this word to denote leopard or tiger which they know." And also: "Lom means lion, but since Chechens never saw lions, they use this word for tiger or leopard that they say sometimes come to the middle of the Caucasus mountains, though it is not clear how they get there."
As for the last part of Uslar's comment, there is Caucasian leopard (also known as Persian leopard). Although it is endangered now, it still might appear in Chechnya now. According to many reports, Caucasian leopards were common on the Northern Caucasus in the past. Caspian tiger which is now critically endangered or extinct, also might have appeared in Chechnya in the past.
So, it seems that the meaning of the word "lom" might be changed during the time as it happens in many languages and that in the 19th century this word still meant not only "lion," but also "leopard."
Unlike lions and leopards, wolves are still quite common in the Northern Caucasus, including Chechnya.
Below is the Chechen original of the first variant of this song in three scripts: the Cyrillic script used since 1938, the Latin script used from 1925 to 1938, and the Latin script used in 1990s:
Friday, November 2, 2012
The Story of Jesus in Adygei (West Circassian)
The Story of Jesus (The Jesus Film) in Adygei (West Circassian)
Friday, October 7, 2011
Jesus Story in Tabasaran
Jesus Film in Dargin
Dargins are the second largest ethnic group in Daghestan (the eastern part of the Northern Caucasus).
Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7
Part 8
Part 9
Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7
Part 8
Part 9
Thursday, October 6, 2011
Jesus Film in Avar
Avars are the largest ethnic group in Daghestan (the eastern part of the Northern Caucasus).
Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7
Part 8
Part 9
Part 1
Part 2
Part 3
Part 4
Part 5
Part 6
Part 7
Part 8
Part 9
Jesus Film in Chechen
Sunday, March 27, 2011
Circassian Ethics: Werk Khabze
Konakhalla is the highest level of Chechen ethics. Likewise, Werk Khabze is the highest level of Circassian ethics. Unlike Chechens, Circassians had a feudal society. So, Werk Khabze was originally noblemen's and warriors' code of ethics. The word "werk" means "nobleman," the word "khabze" means "law, tradition, custom." The general part of Circassian ethics is called "Adyghe Khabze" where "Agyghe means "Circassian." Werk Khabze is closer to Bushido than Konakhalla because both Circassians and Japanese had a feudal society while Chechens had a democratic society.
Translated from Russian
Werk Khabze may be divided into several key points, including the following things:
1. Faithfulness. First of all, it implied faithfulness to the suzerain and their estate. Noblemen served princes from generation to generation. If a nobleman changed his suzerain, it was a great shame. Noblemen kept faithfulness to their prince even if he was defeated in a war and emigrated to other nations. In this case, they followed the prince and left their motherland. At the battle, noblemen fought near their princes and if the prince was killed, they had to take his body away from the battle filed or to be killed themselves.
Faithfulness also included devotion to relatives and respect to parents. All the family members had to submit to the father, and a younger brother had to submit to an elder brother. A nobleman had to keep family dignity and revenge everyone who attempted to murder or violated dignity of members of his family.
2. Politeness. It included several points:
- Respect toward people who had a higher position in the social hierarchy. According to Circassian customs, respect had to be mutual regardless of different positions in the social hierarchy.
- Respect toward older people. Each older person had to be respected according to Circassian etiquette: younger people had to stand up when he came in and not sit down without his permission; they should not talk, but only respectfully answer his questions; they had to serve him at the table, and so on. All this respect had to be done regardless of social position.
- Respect toward a woman. First of all, it meant respect toward mother, but also respect to all the females. Each noblemen considered that it was an honor for him to carry out a woman's or girl's request. It was a shame to unsheathe an armor at a woman's presence or not to sheathe it immediately when she came. If a nobleman occasionally said a bad word at woman's presence, he had to give her a valuable gift in order to redeem his guilt. A Circassian woman could not be an object or a subject of vendetta. It was a great shame for a man, including a husband, to beat a woman. A violation of dignity of mother, wife or sister were the highest offense to a man. Such violations usually caused the offender's death.
- Politeness included respect to any person, including a stranger.
A peculiarity of Circassian mentality was respect of a personal dignity and personal freedom and consequently a very expressed individualism. Probably, it was one of the reasons why their political system was democratic and there was no opportunity for tyranny or dictatorship. This democracy was expressed even in military area. In spite of the social hierarchy, servility was against the free spirit of Circassians.
Politeness included prohibition of bad language, manhandling, and other expressions of enmity. For noblemen, it was not permitted even to shout at one another.
Talkativeness also was considered to be improper, especially, for a prince.
Modesty was also a part of politeness. Brave Circassians never talked about their feats of arms, considering that it would be improper. According to Circassian opinion, only other people could speak about a person's bravery.
3. Courage. It included the following points:
- Bravery. It was mandatory for a nobleman. If a warrior acted cowardly, he could redeem his guilt to society only if he did a feat of armor or died.
- Resolution and coolness. It implied that in any situation a nobleman had to keep self-control, be calm, never be in panic or fear.
- Patience and tolerance. A genuine nobleman had to be stronger than his human weaknesses. It was considered to be shameful and condemned if he complained at being tired, sick, cold, hot, hungry or even mentioned tasty food.
Translated from Russian
Werk Khabze may be divided into several key points, including the following things:
1. Faithfulness. First of all, it implied faithfulness to the suzerain and their estate. Noblemen served princes from generation to generation. If a nobleman changed his suzerain, it was a great shame. Noblemen kept faithfulness to their prince even if he was defeated in a war and emigrated to other nations. In this case, they followed the prince and left their motherland. At the battle, noblemen fought near their princes and if the prince was killed, they had to take his body away from the battle filed or to be killed themselves.
Faithfulness also included devotion to relatives and respect to parents. All the family members had to submit to the father, and a younger brother had to submit to an elder brother. A nobleman had to keep family dignity and revenge everyone who attempted to murder or violated dignity of members of his family.
2. Politeness. It included several points:
- Respect toward people who had a higher position in the social hierarchy. According to Circassian customs, respect had to be mutual regardless of different positions in the social hierarchy.
- Respect toward older people. Each older person had to be respected according to Circassian etiquette: younger people had to stand up when he came in and not sit down without his permission; they should not talk, but only respectfully answer his questions; they had to serve him at the table, and so on. All this respect had to be done regardless of social position.
- Respect toward a woman. First of all, it meant respect toward mother, but also respect to all the females. Each noblemen considered that it was an honor for him to carry out a woman's or girl's request. It was a shame to unsheathe an armor at a woman's presence or not to sheathe it immediately when she came. If a nobleman occasionally said a bad word at woman's presence, he had to give her a valuable gift in order to redeem his guilt. A Circassian woman could not be an object or a subject of vendetta. It was a great shame for a man, including a husband, to beat a woman. A violation of dignity of mother, wife or sister were the highest offense to a man. Such violations usually caused the offender's death.
- Politeness included respect to any person, including a stranger.
A peculiarity of Circassian mentality was respect of a personal dignity and personal freedom and consequently a very expressed individualism. Probably, it was one of the reasons why their political system was democratic and there was no opportunity for tyranny or dictatorship. This democracy was expressed even in military area. In spite of the social hierarchy, servility was against the free spirit of Circassians.
Politeness included prohibition of bad language, manhandling, and other expressions of enmity. For noblemen, it was not permitted even to shout at one another.
Talkativeness also was considered to be improper, especially, for a prince.
Modesty was also a part of politeness. Brave Circassians never talked about their feats of arms, considering that it would be improper. According to Circassian opinion, only other people could speak about a person's bravery.
3. Courage. It included the following points:
- Bravery. It was mandatory for a nobleman. If a warrior acted cowardly, he could redeem his guilt to society only if he did a feat of armor or died.
- Resolution and coolness. It implied that in any situation a nobleman had to keep self-control, be calm, never be in panic or fear.
- Patience and tolerance. A genuine nobleman had to be stronger than his human weaknesses. It was considered to be shameful and condemned if he complained at being tired, sick, cold, hot, hungry or even mentioned tasty food.
Tuesday, November 30, 2010
Pkhari: Another Version of the Myth about Pkharmat (Chechen Prometheus)
Pkhari (Pkhäri)
From K. Z. Chokayev Our Language - Our History, pp. 170-172. Translated from Chechen.
This myth was written down in 1940 in Zumsa by Ahmad Suleimanov from an old man whose name was Gela.
Note. Pkharmat and Pkhari (Pkhäri) are two variants of the same name. In another version of this myth, he is called Pkharmat. In the version below, his name is Pkhari (Pkhäri), but two times he is called Pkharmat.
Long time ago, it was very cold on the earth. People's life was difficult. They did not have fire. Sela [god of fire] had all the fire. Narth-Orstkhois are our ancestors. Narth-Orstkhois were tall people. They did not have any tools. However, they had consciousness and mind.
At that time, there lived a Nart whose name was Pkhari. He made bows, he made arrows, he made tools to soften leather. He was the most kind and strong. Pkhari had a good horse. It was called Turpal.
Pkhari put on warm clothes, took armor and told Narths: "I am going in order to bring you fire from Sela's hearth. Do not worry about me." Narths said: "Let your way be good!" They gave Pkhari oil, coal, and combs. "If Sela pursues you, scatter coal on the road, and there will be dark night between you and Sela. If Sela passes through the night, pour oil, and there will be mud between you two. Let your arm be like of a duck, let your leg be like of a stallion."
Seven days and seven nights Pkhari has been on his way. Pkhari passed through seven gorges and seven mountains. He reached Mount Bashlam [Mount Kazbek]. He rode on Mount Bashlam on his horse. There were beautiful herbs and flowers on this mountain. A white bird came to Pkhari. It spoke our language: "What are you doing, where are you going?"
"I am going in order to take a smoldering log from Sela's hearth. Help me, white bird," asked Pkhari.
"I will help you. However, you are in a danger. It is hard to argue with Sela. Sela is ruthless. Make your ear four times more sensitive, make your eye four times more clear!" told white bird Sela-Sata [goddess; the word "selasat" means "oriole"]. "Approaching Sela, stretch your arm to the hearth unnoticed!" "My arm is like of a duck, my leg is like of a stallion, my eye is clear like of a wolf, my ear is sensitive like of a deer!" replied Pkhari.
Sela-Sata said: "Let your horse Turpal strike its hoof and rush like a big cloud to Sela's favorite hearth. Slow it down and turn to the fire. Then, you will be able to stretch your arm to the hearth..." said bird Sela-Sata.
As the white bird Sela-Sata advised, Nart Pkhari's horse stroke its hoof and rushed like a big cloud. Having reached Sela's hearth, Pkhari slowed it down. Then, it stamped its hooves near the fire and ran like a big cloud. When it jumped high, Pkhari took a smoldering log with his hand. Horse Turpal ran swifter than wind.
Sela heard noise and woke up. He woke falcon Ida that fulfilled his errands, Uzha that had sickle-like teeth and one eye, and dragon Sarmak that spewed fire out of its mouth. Sela sent them to catch riding Pkhari.
Turpal said: "Someone follows me. Look who it is." "Uzha is reaching us!" replied Pkhari.
"Throw your comb," said Turpal. Pkhari threw his comb. A thick forest grew before Uzhu. Uzha stayed in the middle of the forest.
Turpal said again: "Look behind. I hear loud noise." Looking behind, Pkhari saw that Sarmak was reaching them.
"Pour your oil!" said Turpal.
Pkhari poured his oil. Mud appeared on Sarmak's way. The dragon got stuck in the mud.
"I hear loud noise behind me, like of splitting sky. Look what it is!" Looking behind, Pkhari saw that huge falcon Ida was reaching them.
"Huge dragon Ida is reaching us!" said Nart Pkhari. "Scatter your coal!" said Turpal.
Nart Pkhari scattered coal from his hands.
Dark night, like a wall that cannot be passed through, stood before the falcon. Ida became blind and stopped.
Sela got angry.
Sela threw smoldering logs to the courage Nart who stole fire from his hearth.
It seemed that sky burst, earth shook, and mountains crashed. White bird Sela-Sata was flying before the courage Nart and horse Turpal. Pkhari's body was not harmed and his horse's body was not harmed when Sela threw his smoldering logs and Pkhari threw himself to the ground.
Sela got angry even more. Then, he untied his sack with dark night. It became so dark that Pkharmat did not see ears of his horse and Turpal could not see even its reins. White 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. Then, he untied his other sack with cold. Wind, cold and dark night together tried to stop and catch Nart Pkhari and his horse Turpal. They were unable to catch and stop courage Nart Pkhari and his horse Turpal.
"Do not come back to sky! Let sky not be calm for you!" Sela-Sata did not come back to sky.
From K. Z. Chokayev Our Language - Our History, pp. 170-172. Translated from Chechen.
This myth was written down in 1940 in Zumsa by Ahmad Suleimanov from an old man whose name was Gela.
Note. Pkharmat and Pkhari (Pkhäri) are two variants of the same name. In another version of this myth, he is called Pkharmat. In the version below, his name is Pkhari (Pkhäri), but two times he is called Pkharmat.
Long time ago, it was very cold on the earth. People's life was difficult. They did not have fire. Sela [god of fire] had all the fire. Narth-Orstkhois are our ancestors. Narth-Orstkhois were tall people. They did not have any tools. However, they had consciousness and mind.At that time, there lived a Nart whose name was Pkhari. He made bows, he made arrows, he made tools to soften leather. He was the most kind and strong. Pkhari had a good horse. It was called Turpal.
Pkhari put on warm clothes, took armor and told Narths: "I am going in order to bring you fire from Sela's hearth. Do not worry about me." Narths said: "Let your way be good!" They gave Pkhari oil, coal, and combs. "If Sela pursues you, scatter coal on the road, and there will be dark night between you and Sela. If Sela passes through the night, pour oil, and there will be mud between you two. Let your arm be like of a duck, let your leg be like of a stallion."
Seven days and seven nights Pkhari has been on his way. Pkhari passed through seven gorges and seven mountains. He reached Mount Bashlam [Mount Kazbek]. He rode on Mount Bashlam on his horse. There were beautiful herbs and flowers on this mountain. A white bird came to Pkhari. It spoke our language: "What are you doing, where are you going?"
"I am going in order to take a smoldering log from Sela's hearth. Help me, white bird," asked Pkhari.
"I will help you. However, you are in a danger. It is hard to argue with Sela. Sela is ruthless. Make your ear four times more sensitive, make your eye four times more clear!" told white bird Sela-Sata [goddess; the word "selasat" means "oriole"]. "Approaching Sela, stretch your arm to the hearth unnoticed!" "My arm is like of a duck, my leg is like of a stallion, my eye is clear like of a wolf, my ear is sensitive like of a deer!" replied Pkhari.
Sela-Sata said: "Let your horse Turpal strike its hoof and rush like a big cloud to Sela's favorite hearth. Slow it down and turn to the fire. Then, you will be able to stretch your arm to the hearth..." said bird Sela-Sata.
As the white bird Sela-Sata advised, Nart Pkhari's horse stroke its hoof and rushed like a big cloud. Having reached Sela's hearth, Pkhari slowed it down. Then, it stamped its hooves near the fire and ran like a big cloud. When it jumped high, Pkhari took a smoldering log with his hand. Horse Turpal ran swifter than wind.
Sela heard noise and woke up. He woke falcon Ida that fulfilled his errands, Uzha that had sickle-like teeth and one eye, and dragon Sarmak that spewed fire out of its mouth. Sela sent them to catch riding Pkhari.
Turpal said: "Someone follows me. Look who it is." "Uzha is reaching us!" replied Pkhari.
"Throw your comb," said Turpal. Pkhari threw his comb. A thick forest grew before Uzhu. Uzha stayed in the middle of the forest.
Turpal said again: "Look behind. I hear loud noise." Looking behind, Pkhari saw that Sarmak was reaching them.
"Pour your oil!" said Turpal.
Pkhari poured his oil. Mud appeared on Sarmak's way. The dragon got stuck in the mud.
"I hear loud noise behind me, like of splitting sky. Look what it is!" Looking behind, Pkhari saw that huge falcon Ida was reaching them.
"Huge dragon Ida is reaching us!" said Nart Pkhari. "Scatter your coal!" said Turpal.
Nart Pkhari scattered coal from his hands.
Dark night, like a wall that cannot be passed through, stood before the falcon. Ida became blind and stopped.
Sela got angry.
Sela threw smoldering logs to the courage Nart who stole fire from his hearth.
It seemed that sky burst, earth shook, and mountains crashed. White bird Sela-Sata was flying before the courage Nart and horse Turpal. Pkhari's body was not harmed and his horse's body was not harmed when Sela threw his smoldering logs and Pkhari threw himself to the ground.
Sela got angry even more. Then, he untied his sack with dark night. It became so dark that Pkharmat did not see ears of his horse and Turpal could not see even its reins. White 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. Then, he untied his other sack with cold. Wind, cold and dark night together tried to stop and catch Nart Pkhari and his horse Turpal. They were unable to catch and stop courage Nart Pkhari and his horse Turpal.
"Do not come back to sky! Let sky not be calm for you!" Sela-Sata did not come back to sky.
Uzha that has a cup-like eye and sickle-like teeth, with chains took Pkhari to the summit of Mount Bashlam and put there. He gathered all the ice, snow, and cold there. Narts are unable to release Pkhari because they cannot approach him. Being angry at Pkhari that he stole fire, Sela ordered dragon to lie around Pkhari. The falcon tortures him. It has black wing, steel beak and steel talons.
It sits down on Pkhari's knees.
"Do you surrender, being defeated? Do you repent for what you have done?" asks falcon Ida.
"I do not surrender and am not defeated. I took a smoldering log from Sela's hearth for the sake of people. I do not repent for what I have done!" - replies Pkhari.
Ida wounds Pkhari with its beck in the most painful place. After that, it asks again:
"Do you surrender, being defeated? Do you repent for what you have done?" Pkhari answers in the same way as the first time.Ida makes a bigger wound at Pkharmat's body. Ida wounds Pkhari's liver. Pkhari is said to suffer this way. He is said to suffer without groaning and without tears. Pkhari's horse Turpal is said to stand on this Baslam, being exhausted. It does not eat and does not drink.
Bird Sela-Sata is said to be very sad. It comes to Pkhari and sings its beautiful songs for him.
It is not white now, but yellow, red, black, blue because when Pkhari was caring a smoldering log from the sky, Sela threw smoldering logs that singed it.
Sela was once frightened, very frightened that people took fire.
The one who frightened him is honorable.
The one who frightened him for our sake is Pkhari. He is Pkharmat.
Sunday, October 3, 2010
Decimal and Vigesimal Systems
The decimal numeral system is based on 10. The vigesimal numeral system is based on 20. It is generally believed that the decimal numeral system was originated from the number of fingers (and thumbs) on both hands while the vigesimal numeral system was originated from the number of fingers (and thumbs) on both hands plus the number of toes on both feet.
Instead of the decimal numeral system, many Caucasus languages have the vigesimal numeral system. Some linguists tend to consider it as a mixed decimal and vigesimal system because the numbers from 11 to 19 are formed according to the decimal system:
11 = 10 + 1
12 = 10 + 2
13 = 10 + 3
14 = 10 + 4
15 = 10 + 5
16 = 10 + 6
17 = 10 + 7
18 = 10 + 8
19 = 10 + 9
The Batsbi language follows the vigesimal system in the most strict way as it was described by Y. D. Desheriev in his book The Batsbi Language (published in 1953), pp. 190 - 197.
30 = 20 + 10
31 = 20 + 11
32 = 20 + 12
40 = 2 x 20
41 = 2 x 20 + 1
42 = 2 x 20 + 2
50 = 2 x 20 + 10
51 = 2 x 20 + 11
52 = 2 x 20 + 12
60 = 3 x 20
61 = 3 x 20 + 1
62 = 3 x 20 + 2
70 = 3 x 20 + 10
71 = 3 x 20 + 11
72 = 3 x 20 + 12
80 = 4 x 20
81 = 4 x 20 + 1
82 = 4 x 20 + 2
90 = 4 x 20 + 10
91 = 4 x 20 + 11
92 = 4 x 20 + 12
100 = 5 x 20
101 = 5 x 20 + 1
102 = 5 x 20 + 2
120 = 6 x 20
121 = 6 x 20 + 1
122 = 6 x 20 + 2
140 = 7 x 20
141 = 7 x 20 + 1
142 = 7 x 20 + 2
160 = 8 x 20
161 = 8 x 20 + 1
162 = 8 x 20 + 2
180 = 9 x 20
181 = 9 x 20 + 1
182 = 9 x 20 + 2
200 = 10 x 20
220 = 11 x 20
240 = 12 x 20
260 = 13 x 20
280 = 14 x 20
300 = 15 x 20
320 = 16 x 20
340 = 17 x 20
360 = 18 x 20
380 = 19 x 20
400 = 20 x 20
420 = 20 x 20 + 20
440 = 20 x 20 + 2 x 20
460 = 20 x 20 + 3 x 20
480 = 20 x 20 + 4 x 20
500 = 20 x 20 + 5 x 20
520 = 20 x 20 + 6 x 20
540 = 20 x 20 + 7 x 20
560 = 20 x 20 + 8 x 20
580 = 20 x 20 + 9 x 20
600 = 20 x 20 + 10 x 20
620 = 20 x 20 + 11 x 20
640 = 20 x 20 + 12 x 20
660 = 20 x 20 + 13 x 20
680 = 20 x 20 + 14 x 20
700 = 20 x 20 + 15 x 20
720 = 20 x 20 + 16 x 20
740 = 20 x 20 + 17 x 20
760 = 20 x 20 + 18 x 20
780 = 20 x 20 + 19 x 20
800 = 2 x 20 x 20
820 = 2 x 20 x 20 + 20
840 = 2 x 20 x 20 + 2 x 20
860 = 2 x 20 x 20 + 3 x 20
880 = 2 x 20 x 20 + 4 x 20
900 = 2 x 20 x 20 + 5 x 20
920 = 2 x 20 x 20 + 6 x 20
940 = 2 x 20 x 20 + 7 x 20
960 = 2 x 20 x 20 + 8 x 20
980 = 2 x 20 x 20 + 9 x 20
1000 = 2 x 20 x 20 + 10 x 20
1020 = 2 x 20 x 20 + 11 x 20
1040 = 2 x 20 x 20 + 12 x 20
1060 = 2 x 20 x 20 + 13 x 20
1080 = 2 x 20 x 20 + 14 x 20
1100 = 2 x 20 x 20 + 15 x 20
1120 = 2 x 20 x 20 + 16 x 20
1140 = 2 x 20 x 20 + 17 x 20
1160 = 2 x 20 x 20 + 18 x 20
1180 = 2 x 20 x 20 + 19 x 20
1200 = 3 x 20 x 20
1600 = 4 x 20 x 20
2000 = 5 x 20 x 20
2400 = 6 x 20 x 20
2800 = 7 x 20 x 20
3200 = 8 x 20 x 20
3600 = 9 x 20 x 20
4000 = 10 x 20 x 20
4400 = 11 x 20 x 20
4800 = 12 x 20 x 20
5200 = 13 x 20 x 20
5600 = 14 x 20 x 20
6000 = 15 x 20 x 20
6400 = 16 x 20 x 20
6800 = 17 x 20 x 20
7200 = 18 x 20 x 20
7600 = 19 x 20 x 20
8000 = 20 x 20 x 20
8400 = 21 x 20 x 20
8800 = 22 x 20 x 20
9200 = 23 x 20 x 20
9600 = 24 x 20 x 20
10000 = 25 x 20 x 20
and so on
By the time Desheriev researched the Batsbi language, Batsbis began to drop this system. They borrowed the words for 100 and 1000 from Georgian. Thus, they began to simplify this system. Likewise, in the Chechen and Ingush languages, the vigesimal system is simplified (originally, it was the same as in the Batsbi language).
30 = 20 + 10
31 = 20 + 11
32 = 20 + 12
40 = 2 x 20
41 = 2 x 20 + 1
42 = 2 x 20 + 2
50 = 2 x 20 + 10
51 = 2 x 20 + 11
52 = 2 x 20 + 12
60 = 3 x 20
61 = 3 x 20 + 1
62 = 3 x 20 + 2
70 = 3 x 20 + 10
71 = 3 x 20 + 11
72 = 3 x 20 + 12
80 = 4 x 20
81 = 4 x 20 + 1
82 = 4 x 20 + 2
90 = 4 x 20 + 10
91 = 4 x 20 + 11
92 = 4 x 20 + 12
100 = 100
101 = 100 + 1
102 = 100 + 2
110 = 100 + 10
111 = 100 + 11
112 = 100 + 12
120 = 100 + 20
121 = 100 + 20 + 1
122 = 100 + 20 + 2
130 = 100 + 20 + 10
131 = 100 + 20 + 11
132 = 100 + 20 + 12
140 = 100 + 2 x 20
141 = 100 + 2 x 20 + 1
142 = 100 + 2 x 20 + 2
150 = 100 + 2 x 20 + 10
151 = 100 + 2 x 20 + 11
152 = 100 + 2 x 20 + 12
160 = 100 + 3 x 20
161 = 100 + 3 x 20 + 1
162 = 100 + 3 x 20 + 2
170 = 100 + 3 x 20 + 10
171 = 100 + 3 x 20 + 11
172 = 100 + 3 x 20 + 12
180 = 100 + 4 x 20
181 = 100 + 4 x 20 + 1
182 = 100 + 4 x 20 + 2
190 = 100 + 4 x 20 + 10
191 = 100 + 4 x 20 + 11
192 = 100 + 4 x 20 + 12
200 = 2 x 100
220 = 2 x 100 + 20
240 = 2 x 100 + 2 x 20
260 = 2 x 100 + 3 x 20
280 = 2 x 100 + 4 x 20
300 = 3 x 100
400 = 4 x 100
500 = 5 x 100
600 = 6 x 100
700 = 7 x 100
800 = 8 x 100
900 = 9 x 100
1000 = 1000
2000 = 2 x 1000
3000 = 3 x 1000
4000 = 4 x 1000
5000 = 5 x 1000
and so on
The Chechen numbers 1 through 5 have some special characteristics that the numbers beginning with 6 do not have:
1. The Chechen numbers 1 through 5 end at the glottal stop (Arabic letter hamza) while other numbers do not.
2. The Chechen numbers 1 through 5 have declension while other numbers do not.
3. The Chechen numbers 1 through 5 have two forms (dependent and independent) while other numbers have only one form.
On the basis of these facts, N. F. Yakovlev in his book The Morphology of the Chechen Language (published in 1960), p. 59 made a suggestion that the original number system in Chechen was quinary (that is, the system based on 5). Thus, the Chechen language has some elements of the three numeral systems: quinary, decimal, and vigesimal. However, the main system is definitely vigesimal.
In the Avar language, the vigesimal system is simplified even more than in Chechen and Ingush because Avar has a special word for 30.
30 = 30
40 = 2 x 20
50 = 2 x 20 + 10
60 = 3 x 20
70 = 3 x 20 + 10
80 = 4 x 20
90 = 4 x 20 + 10
100 = 100
120 = 100 + 20
130 = 100 + 30
140 = 100 + 2 x 20
150 = 100 + 2 x 20 + 10
160 = 100 + 3 x 20
170 = 100 + 3 x 20 + 10
180 = 100 + 4 x 20
190 = 100 + 4 x 20 + 10
200 = 2 x 200
and so on
The Chimgui dialect of the Circassian language (it is one of the western dialects of the Circassian language and is also known as the Agyghean language) has special words for 30 and 50. Their word for 50 literary means "a half of one hundred."
30 = 30
40 = 2 x 20
50 = 50
60 = 3 x 30
70 = 3 x 30 + 10
80 = 4 x 20
90 = 4 x 20 + 10
100 = 100
130 = 100 + 30
140 = 100 + 2 x 20
150 = 100 + 2 x 20 + 10
160 = 100 + 3 x 20
170 = 100 + 3 x 20 + 10
180 = 100 + 4 x 20
190 = 100 + 4 x 20 + 10
200 = 2 x 100
and so on
The Kabardian dialect of the Circassian language (it is one of the eastern dialects of the Circassian language and is also known as the Kabardian language) uses the regular decimal system. The Tabasaran language also uses the regular decimal system, although some of its dialects use the vigesimal system. The Dargin language has the regular decimal system as well.
The vigesimal system is not unique for the Caucasian languages. For example, the French language has some elements of the vigesimal system:
70 = 60 + 10
71 = 60 + 11
72 = 60 + 12
80 = 4 x 20
90 = 4 x 20 + 10
91 = 4 x 20 + 11
92 = 4 x 20 + 12
Instead of the decimal numeral system, many Caucasus languages have the vigesimal numeral system. Some linguists tend to consider it as a mixed decimal and vigesimal system because the numbers from 11 to 19 are formed according to the decimal system:
11 = 10 + 1
12 = 10 + 2
13 = 10 + 3
14 = 10 + 4
15 = 10 + 5
16 = 10 + 6
17 = 10 + 7
18 = 10 + 8
19 = 10 + 9
The Batsbi language follows the vigesimal system in the most strict way as it was described by Y. D. Desheriev in his book The Batsbi Language (published in 1953), pp. 190 - 197.
30 = 20 + 10
31 = 20 + 11
32 = 20 + 12
40 = 2 x 20
41 = 2 x 20 + 1
42 = 2 x 20 + 2
50 = 2 x 20 + 10
51 = 2 x 20 + 11
52 = 2 x 20 + 12
60 = 3 x 20
61 = 3 x 20 + 1
62 = 3 x 20 + 2
70 = 3 x 20 + 10
71 = 3 x 20 + 11
72 = 3 x 20 + 12
80 = 4 x 20
81 = 4 x 20 + 1
82 = 4 x 20 + 2
90 = 4 x 20 + 10
91 = 4 x 20 + 11
92 = 4 x 20 + 12
100 = 5 x 20
101 = 5 x 20 + 1
102 = 5 x 20 + 2
120 = 6 x 20
121 = 6 x 20 + 1
122 = 6 x 20 + 2
140 = 7 x 20
141 = 7 x 20 + 1
142 = 7 x 20 + 2
160 = 8 x 20
161 = 8 x 20 + 1
162 = 8 x 20 + 2
180 = 9 x 20
181 = 9 x 20 + 1
182 = 9 x 20 + 2
200 = 10 x 20
220 = 11 x 20
240 = 12 x 20
260 = 13 x 20
280 = 14 x 20
300 = 15 x 20
320 = 16 x 20
340 = 17 x 20
360 = 18 x 20
380 = 19 x 20
400 = 20 x 20
420 = 20 x 20 + 20
440 = 20 x 20 + 2 x 20
460 = 20 x 20 + 3 x 20
480 = 20 x 20 + 4 x 20
500 = 20 x 20 + 5 x 20
520 = 20 x 20 + 6 x 20
540 = 20 x 20 + 7 x 20
560 = 20 x 20 + 8 x 20
580 = 20 x 20 + 9 x 20
600 = 20 x 20 + 10 x 20
620 = 20 x 20 + 11 x 20
640 = 20 x 20 + 12 x 20
660 = 20 x 20 + 13 x 20
680 = 20 x 20 + 14 x 20
700 = 20 x 20 + 15 x 20
720 = 20 x 20 + 16 x 20
740 = 20 x 20 + 17 x 20
760 = 20 x 20 + 18 x 20
780 = 20 x 20 + 19 x 20
800 = 2 x 20 x 20
820 = 2 x 20 x 20 + 20
840 = 2 x 20 x 20 + 2 x 20
860 = 2 x 20 x 20 + 3 x 20
880 = 2 x 20 x 20 + 4 x 20
900 = 2 x 20 x 20 + 5 x 20
920 = 2 x 20 x 20 + 6 x 20
940 = 2 x 20 x 20 + 7 x 20
960 = 2 x 20 x 20 + 8 x 20
980 = 2 x 20 x 20 + 9 x 20
1000 = 2 x 20 x 20 + 10 x 20
1020 = 2 x 20 x 20 + 11 x 20
1040 = 2 x 20 x 20 + 12 x 20
1060 = 2 x 20 x 20 + 13 x 20
1080 = 2 x 20 x 20 + 14 x 20
1100 = 2 x 20 x 20 + 15 x 20
1120 = 2 x 20 x 20 + 16 x 20
1140 = 2 x 20 x 20 + 17 x 20
1160 = 2 x 20 x 20 + 18 x 20
1180 = 2 x 20 x 20 + 19 x 20
1200 = 3 x 20 x 20
1600 = 4 x 20 x 20
2000 = 5 x 20 x 20
2400 = 6 x 20 x 20
2800 = 7 x 20 x 20
3200 = 8 x 20 x 20
3600 = 9 x 20 x 20
4000 = 10 x 20 x 20
4400 = 11 x 20 x 20
4800 = 12 x 20 x 20
5200 = 13 x 20 x 20
5600 = 14 x 20 x 20
6000 = 15 x 20 x 20
6400 = 16 x 20 x 20
6800 = 17 x 20 x 20
7200 = 18 x 20 x 20
7600 = 19 x 20 x 20
8000 = 20 x 20 x 20
8400 = 21 x 20 x 20
8800 = 22 x 20 x 20
9200 = 23 x 20 x 20
9600 = 24 x 20 x 20
10000 = 25 x 20 x 20
and so on
By the time Desheriev researched the Batsbi language, Batsbis began to drop this system. They borrowed the words for 100 and 1000 from Georgian. Thus, they began to simplify this system. Likewise, in the Chechen and Ingush languages, the vigesimal system is simplified (originally, it was the same as in the Batsbi language).
30 = 20 + 10
31 = 20 + 11
32 = 20 + 12
40 = 2 x 20
41 = 2 x 20 + 1
42 = 2 x 20 + 2
50 = 2 x 20 + 10
51 = 2 x 20 + 11
52 = 2 x 20 + 12
60 = 3 x 20
61 = 3 x 20 + 1
62 = 3 x 20 + 2
70 = 3 x 20 + 10
71 = 3 x 20 + 11
72 = 3 x 20 + 12
80 = 4 x 20
81 = 4 x 20 + 1
82 = 4 x 20 + 2
90 = 4 x 20 + 10
91 = 4 x 20 + 11
92 = 4 x 20 + 12
100 = 100
101 = 100 + 1
102 = 100 + 2
110 = 100 + 10
111 = 100 + 11
112 = 100 + 12
120 = 100 + 20
121 = 100 + 20 + 1
122 = 100 + 20 + 2
130 = 100 + 20 + 10
131 = 100 + 20 + 11
132 = 100 + 20 + 12
140 = 100 + 2 x 20
141 = 100 + 2 x 20 + 1
142 = 100 + 2 x 20 + 2
150 = 100 + 2 x 20 + 10
151 = 100 + 2 x 20 + 11
152 = 100 + 2 x 20 + 12
160 = 100 + 3 x 20
161 = 100 + 3 x 20 + 1
162 = 100 + 3 x 20 + 2
170 = 100 + 3 x 20 + 10
171 = 100 + 3 x 20 + 11
172 = 100 + 3 x 20 + 12
180 = 100 + 4 x 20
181 = 100 + 4 x 20 + 1
182 = 100 + 4 x 20 + 2
190 = 100 + 4 x 20 + 10
191 = 100 + 4 x 20 + 11
192 = 100 + 4 x 20 + 12
200 = 2 x 100
220 = 2 x 100 + 20
240 = 2 x 100 + 2 x 20
260 = 2 x 100 + 3 x 20
280 = 2 x 100 + 4 x 20
300 = 3 x 100
400 = 4 x 100
500 = 5 x 100
600 = 6 x 100
700 = 7 x 100
800 = 8 x 100
900 = 9 x 100
1000 = 1000
2000 = 2 x 1000
3000 = 3 x 1000
4000 = 4 x 1000
5000 = 5 x 1000
and so on
The Chechen numbers 1 through 5 have some special characteristics that the numbers beginning with 6 do not have:
1. The Chechen numbers 1 through 5 end at the glottal stop (Arabic letter hamza) while other numbers do not.
2. The Chechen numbers 1 through 5 have declension while other numbers do not.
3. The Chechen numbers 1 through 5 have two forms (dependent and independent) while other numbers have only one form.
On the basis of these facts, N. F. Yakovlev in his book The Morphology of the Chechen Language (published in 1960), p. 59 made a suggestion that the original number system in Chechen was quinary (that is, the system based on 5). Thus, the Chechen language has some elements of the three numeral systems: quinary, decimal, and vigesimal. However, the main system is definitely vigesimal.
In the Avar language, the vigesimal system is simplified even more than in Chechen and Ingush because Avar has a special word for 30.
30 = 30
40 = 2 x 20
50 = 2 x 20 + 10
60 = 3 x 20
70 = 3 x 20 + 10
80 = 4 x 20
90 = 4 x 20 + 10
100 = 100
120 = 100 + 20
130 = 100 + 30
140 = 100 + 2 x 20
150 = 100 + 2 x 20 + 10
160 = 100 + 3 x 20
170 = 100 + 3 x 20 + 10
180 = 100 + 4 x 20
190 = 100 + 4 x 20 + 10
200 = 2 x 200
and so on
The Chimgui dialect of the Circassian language (it is one of the western dialects of the Circassian language and is also known as the Agyghean language) has special words for 30 and 50. Their word for 50 literary means "a half of one hundred."
30 = 30
40 = 2 x 20
50 = 50
60 = 3 x 30
70 = 3 x 30 + 10
80 = 4 x 20
90 = 4 x 20 + 10
100 = 100
130 = 100 + 30
140 = 100 + 2 x 20
150 = 100 + 2 x 20 + 10
160 = 100 + 3 x 20
170 = 100 + 3 x 20 + 10
180 = 100 + 4 x 20
190 = 100 + 4 x 20 + 10
200 = 2 x 100
and so on
The Kabardian dialect of the Circassian language (it is one of the eastern dialects of the Circassian language and is also known as the Kabardian language) uses the regular decimal system. The Tabasaran language also uses the regular decimal system, although some of its dialects use the vigesimal system. The Dargin language has the regular decimal system as well.
The vigesimal system is not unique for the Caucasian languages. For example, the French language has some elements of the vigesimal system:
70 = 60 + 10
71 = 60 + 11
72 = 60 + 12
80 = 4 x 20
90 = 4 x 20 + 10
91 = 4 x 20 + 11
92 = 4 x 20 + 12
Friday, June 25, 2010
Pkharmat (Ingush Variant)
From Above Abyss by Issa Kodzoyev
(This variant is different from Chechen variants and is influenced by Islam. It has some similarity with the myth about Amiran.)
Satanic jinns took away fire from the earth, locked it in a cave in a mountain, and put a heavy stone there. People began to freeze and die. Beasts stopped fearing people, people became their victims. Then, Pkharmat went to the mountain, took the stone away, and returned fire to people. Because of that, jinns chained Pkharmat to the mountain. A huge bird with an iron beak came to him. It tore away the hero's side and pecked his liver, causing him terrible pain. Pkharmat strived and his chains clattered. Ingushs stormed the mountain several times in order to release their hero. However, jinns made a thick fog in order to make our people to lose their way. Pkharmat's wounds ached and he suffered from thirst. The hero's fiancée Toi went to the mountain and took her dog Pursha. She almost reached the mountain top. Suddenly, she saw that the water in the ladle "slept." When somebody sees "sleeping" water, his desire will be fulfilled. Toi asked: "Let the three of us (Pkharmat, I, and Pursha) become stones so that my beloved would not suffer." It happened so. There, Pharmat is lying on his back, Toi is standing at the left, and Pursh is sitting at her feet. At the holy Friday night, they become living. There were people who heard how Toi called her beloved one, how Pkharmat's chains clattered, and then how Pursha barked three times.
(This variant is different from Chechen variants and is influenced by Islam. It has some similarity with the myth about Amiran.)
Satanic jinns took away fire from the earth, locked it in a cave in a mountain, and put a heavy stone there. People began to freeze and die. Beasts stopped fearing people, people became their victims. Then, Pkharmat went to the mountain, took the stone away, and returned fire to people. Because of that, jinns chained Pkharmat to the mountain. A huge bird with an iron beak came to him. It tore away the hero's side and pecked his liver, causing him terrible pain. Pkharmat strived and his chains clattered. Ingushs stormed the mountain several times in order to release their hero. However, jinns made a thick fog in order to make our people to lose their way. Pkharmat's wounds ached and he suffered from thirst. The hero's fiancée Toi went to the mountain and took her dog Pursha. She almost reached the mountain top. Suddenly, she saw that the water in the ladle "slept." When somebody sees "sleeping" water, his desire will be fulfilled. Toi asked: "Let the three of us (Pkharmat, I, and Pursha) become stones so that my beloved would not suffer." It happened so. There, Pharmat is lying on his back, Toi is standing at the left, and Pursh is sitting at her feet. At the holy Friday night, they become living. There were people who heard how Toi called her beloved one, how Pkharmat's chains clattered, and then how Pursha barked three times.
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