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.

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.

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

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.

Myths about Prometheus and Pkharmat

From K. Z. Chokayev Our Language - Our History, pp. 55-57. Translated from Chechen.

For a long time, it has been known that the Greek dramatist Aeschylus in his tragedy Prometheus used a narrative which there is in our [Chechen and Ingush] folklore.

Bats I. Tsiskarov told this narrative in 1847 in Tiflis [Tbilisi] in newspaper Caucasus in his article Pictures of Tushetia.

V. Svetlov in 1886 published in St. Petersburg Seven Sons of Snowstorm, telling Ingush legend that contains this narrative. On the basis of this work, Ingush writer Said Chahkiyev wrote his highly artistic poem Cup of Tears. In this work, Chahkiyev told Prometheus' narrative in highly qualified way.

Comparing this poem to the famous in the whole world work Bound Prometheus, we can find many similar traits.

1. In both works main heroes Greek Prometheus and Ingush Kurka resist gods (Zeus and Sela) and help people: Prometheus brings fire, Kurka brings water, bread, and rams.

2. Because of it, Sela (Greek Zeus) chained both heroes to the top of the mountain. They both were chained to a mountain in the Caucasus. Besides that, in both legends events are going on in a similar way.

In 1966, director of Urus-Martan secondary school Ahmed Suleimanov gave us two legends Pkhari and Pkharmat which he wrote down in 1937-1940 in Zumsa and Itum-Kale.

Both legends have similar contents and can be called two variants of the same legend. Their contents is following.

In ancient times, there were Narts. They did not have fire. There was a Nart among them whose name was Pkharmat (in another version Pkhari). He was upset and was thinking how to do good to Narts, how to bring them fire. However, fire was possessed by evil and cruel Sela and he did not give it to anyone.

Once, Pkharmat rode a horse in order to take Sela's fire. Narts' mother Sela-Sata was Sela's beloved one. She helped Pkharmat to steel fire from Sela's hearth. Learning about it, Sela sent a dragon after Pkharmat. However, it lost energy and left behind. Then, Sela made a black night in order to make Pkharmat to lose his way, but it did not happen. Sela made a snowstorm. However, Pkharmat went on until he reached the goal. Pkharmat brought fire to people. However, Sela punished Pkharmat. He tied him with iron chains to the main top of Bashlam. Sela gathered all the cold around him. A dragon lies around him in order to watch him. Bird Ida pecks his liver with it beck. Every day when it is going to peck, it asks Pkharmat: "Have you repented for what you did?" However, Pkharmat does not repent. Then Ida pecks his liver. This is legend about Pkharmat.

The contents of this legend is extremely close to the Greek myth about Prometheus. In these two works there are many similar details. They are:

1. The hero goes to take fire.
2. The possessor of fire is evil and cruel god of sky and lightnings Sela (Greek Zeus).
3. The hero is tied to the top of one of Caucasus mountains with chains.
4. His punishment is that a bird becks his liver, and so on.

Moreover, we made a research that indicated a hypothetic possibility that:
1) in the Greek variant of the legend god's name is Zeus, in the Wainakh variant god's name is Sela; they are similar and may have the same origin;
2) Greek Prometheus and Wainakh [Chechen and Ingush] Pkharmat (Pkhari) may have the same origin.

In folklores of other Caucasus nations (Georgians, Kabardians, Abhazs, Ossetins, Armenians, and others), there are legends about Prometheus. However, unlike the contents of Wainakh legends, their contents is not so close to the contents of the Greek legend. Legends of some nations (some Georgian and Armenian variants) do not mention fire. The hero harms people. In the beginning, he is strong, but then becomes powerless.

Nevertheless, for a long time, scientists, for example, M. Talpa, M. Chikovanis, S. Nutsubidze, and others say that Greeks borrowed this legend from our nations' folklores. M. Chikovanis and S. Nutsubidze say that they borrowed from Georgians. M. Talpa says that they borrowed from Kabardins. N. Y. Marr and V. Miller do not specify.

Scientists do not know when Wainakh legends about Prometheus came to existence. However, there is a possibility that the Greek myth originates from Wainkh folklore because the contents of the Greek myth is very similar. Materials support this our opinion regardless of our desire.

Here, there is a question: how and when Greeks borrowed this our legend?

First of all, in the ancient times, distant ancestors of Wainakhs and other Caucasus nations lived in Asia Minor. It is known that Greeks also lived there. Here, it is remarkable that Hesiod was the first one who wrote down the Greek myth, and his father was from Asia Minor.

Moreover, when Greeks came to Balkan peninsula, Pelasgians and Leleges lived there. They were nations, close to Caucasus nations.

Also, we know that there were Greek colonies in Caucasus. Their scientists and writers studied history of many Caucasus nations and culture of many regions where they traveled. Geographer and historian Strabo wrote about many Caucasus nations. His mother was from Caucasus. Later, he was there himself.

Moreover, as we already said, scientists found that the Greek language had words from Caucasus language, Greek culture and philosophy were related to Caucasus ones.

Let us remember that academician N. Y. Marr wrote: "In Greek, words such as "soul," "brother," "sea" are Japhetic (that is, Caucasian). Names of Greek gods, heroes, villages, rivers, and mountains are Japhetic." Moreover, Marr said that name Prometheus used to be name of god of fire in Caucasus.

A group of scientists wrote a paper where they state that Greek culture and philosophy were related to Caucasus ones. This is very important.

So, our folklore is related to the world folklore.

Principles of Chechen and Circassian Ethics

Principles of Chechen ethics and culture
From Musa Ahmadov Chechen Traditional Culture and Ethics
Russian text

1. Laram (respect)
2. Sii (dignity, credit, honor)
3. Marsho (personal freedom)
4. Niiso (justice)
5. Sobar (patience)
6. Mairalla (courage)
7. Yakh (pride, dignity, competition in good things), özda yakh (noble pride)
8. Kinkhetam (compassion, mercy)
9. Komärshalla (generosity)
10. Tesham (trustworthiness)
11. Dekhar (duty, responsibility)
12. Iekh-bekhk (conscience)


Principles of Chechen ethics
According to Said-Magomed Haziev (Russian text) and Lecha Ilyasov (Russian text)

1. Adamalla (humanity)
2. Kinkhetam (compassion, mercy)
3. Laram (respect)
4. Tsano (moral purity)
5. Niiso (justice)
6. Bako (truthfulness)
7. Yükh (respect, honor, good reputation; literally: face)
8. Iekh (conscience)
9. Sii (dignity, credit, honor)
10. Ghillakh (etiquette)
11. Özdangalla (politeness, inner culture, nobility)
12. Sobar (patience)


Highest virtues in Vainakh mentality
According to S.-H. M. Nunuyev
Russian text

1. Adamalla (humanity)
2. Konakhalla (courage, dignity)
3. Stogalla (courage, resilience)
4. Mairalla (bravery, courage, valor)
5. Dönalla (resilience)
6. Özdangalla (ethics, politeness)
7. Nokhchalla (moral and ethical norms that compose Chechen mentality; literally, "Chechen-ness")


Principles of Nokhchalla
From Abu Usmailov Dosh
Russian text

1. Freedom
2. Honor
3. Dignity
4. Humanity
5. Nobility
6. Trustworthiness
7. Resilience
8. Valor
9. Courage
10. Bravery
11. Grandeur of spirit


Principles of Circassian ethics
From B. H. Bgazhnokov Adyg Ethics
Russian text

1. Tsykhughe (humanity)
a) Psape (charity and salvation of soul)
b) Gusheghu (empathy)
c) Gutlyte (moral attention)
d) Gukek (moral memory)
e) Fyshe (thankfulness)
2. Nemys (respect)
a) Adyghe shenkhabze (Adyg etiquette)
b) Tsykum i nemys (ethical immunity of a person)
3. Akyl (intelligence)
a) Tsykhu khetykhe (skill of being among people)
b) Zekhe-shyk (moral understanding)
c) Farde (sense of measure)
4. Tlyghe (courage)
a) Khakhuaghe (valor)
b) Kamy-landge (resilience)
c) Temak kykhaghe (tolerance)
d) Tlyfyghe (courage and nobility)
5. Nape (honor, conscience, reputation; literally: face)
a) Emyku-eku (knowledge of proper and improper things)
b) Shyne-ukyte (ethical fear)

Nokhchalla and Adygaghe

In one of the previous posts, I wrote about one part of Chechen ethics which is called Konakhalla. Originally, it a warrior ethical code and later was regarded as the code of highest morality. The word "konakhalla" is formed from "konakh" + "-alla" (which means the same as English "-ness"). "Konakh" is translated as "son of people (nation)". Chechens also have another code, Nokhchalla which is considered to be lower, but in fact it lays the foundation for Konakhalla. The word Nokhchalla literally means "Chechen-ness" (the Chechen word for the noun "Chechen" is "nokhcho"), that is, it is what makes Chechens different from other people. So, the word "nokhcho" means not only "Chechen as an ethnic description", but also "person who follows Nokhchalla."

Circassians (Adygs) have a similar structure of their ethics. There is Adygaghe (Circassian ethics) with literally means "Circassian-ness" ("adyg" means "Circassian", "-aghe" is "-ness"). The word "adyg" means not only "Circassian as an ethnic description", but also "person who follows Adygaghe." There is Circassian warrior code "Worke Khabze" ("worke" means "knight", "khabze" means "ethics") which has higher standards, but is based on Adygaghe.

Although both Chechen and Circassian codes have much in common, there is a difference between them. The most important point is that Chechen society was very democratic. Personal freedom was very highly valued. However, Circassian society, especially, Kabarda (eastern part of Circassia) was feudal. So, in Circassian ethics, there was no equality between people. Worke's (knights) served princes while konakh's served nation.

Recently, I have been thinking about two phrases. In one Chechen song, there is a sentence: "There is a solution in every situation, but remember that you are Nokhcho (Chechen)". I tried to substitute the word "Chechen" with "Russian", but then this sentence becomes completely meaningless because the meaning of this sentence is not just the ethnicity, but also the ethics and character of a Chechen. That is, this sentence implies: "Behave according to the principles of Nokhchalla in every situation."

Another sentence is from a movie about Circassians. It was said there that sometimes two Circassians agreed to go together, but then they had a quarrel and one of them departed. The other Circassian called him: "Return because you are Adyg" and it worked. Again, I tried to substitute the word "Adyg" with "Russian" and again the sentence became completely meaningless. It is because the sentence implies: "Return because you should return according to Adygaghe."

So, to be a Chechen or a Circassian means not only an ethnicity, but also to follow national ethical principles. Thus, it is said that it is hard to be a Chechen. In fact, it is not easy to be a Circassian either. However, it is not hard to be, for example, a Russian because there are no such requirements.

Prometheus in Caucasian Myths

In one of the posts in this blog, I wrote that many Caucasian people have myths similar to the Greek myth of Prometheus. After learning more about these myths, I came to conclusion that, basically, there are four different myths which have some versions:

1. The myth about Sosruko (Circassian or Adyg version), Sasrykva (Abhaz version), Sosuruk (Karachai and Balkar version), and Soslan (Ossetian version). I translated the myth about Sosruko (Circassian version). Other versions are quite similar. According to this myth, when Sosruko's brothers were frozen, he shot into a star and it fell down. Then, he found a camp-fire and brought smoldering log to his brothers. However, before he did that, he had to kill a giant. This myth does not say anything about Sosruko being chained.

2. The myth about Amiran (Bats version), Amirani (Georgian version), and Abrskil (Abhaz version). I translated the myth about Amiran (Bats version). This version is not complete because Bats people do not have written language. Their language is close to Chechen and Ingush and they originally were a part of Vainakh nation. However, they moved to Georgia and are now losing their language, living among Georgians. I chose Bats version because it is very ancient and was not influenced by Christianity like Georgian versions. According to the Bats version, Amiran was chained because he took away a girl in order to marry her. This version does not say that he brought fire. He was chained in a cave of Speroza, a mountain in Tushetia, the region of Georgia where Bats people live. Not only God, but also people hate Amiran. Thus, Amiran rebelled against God, but did not do anything good to people. Georgian versions of the myth of Amirani were very much influenced by Christianity. They mention that he brought fire to people and also say about his being chained in a cave in a mountain. Abhaz myth about Abrskil does not say that he brought fire, but it says that he helped his nation. According to this myth, Abrskil was chained in a cave in Abhazia. Thus, Abrskil is identified with Amirani.

3. Myth about Nasren (or Nasren-zhache) and Bataraz (Circassian or Adyg myth). I translated this myth. I just found another English translation of this myth. Both Nasren and Bataraz rebelled against god Pako who stole fire from people. Nasren tried to bring it back, but was chained. Bataraz released him and brought fire back to people. Nasren was chained on Elbrus (Oshkhomakho) which is near the border of of historical Circassia.

4. Myth about Pkharmat (Chechen myth). I translated this myth also. Pkharmat rebelled against god Sela. He took fire from him and brought to people. Due to that, Sela caused troubles to people. In order to release them, Pkharmat willingly came to Sela to be punished. Pkharmat was chained on Kazbek (Bashlam) which is near Chechnya. He suffered silently and never agreed to repent of his action.

The myths about Sosruko, Nasren and Bataraz, and Pkharmat are parts of Nart epic literature. Many people of the Northern Caucasus have myths about Narts who are described as giants and strong people and are considered to be ancestors of modern inhabitants of the Northern Caucasus. Modern Circassians highly appreciate Sosruko and he is depicted in the national emblem of the Republic of Adyghea (shown in the picture), one of the Circassian territories in Russia. Pkharmat (shown in the picture above) is depicted practically in the same way as Sosruko. The myth about Amiran/Amirani/Abrskil is not included into Nart epics.

Among all these myths, the myth about Nasren and Bataraz and the myth about Pkharmat are the most close to the Greek one. Nasren was released, but Pkharmat was not. In my opinion, the myth about Pkharmat has the highest level of morality. Pkharmat's intention was to help people. He was willing to suffer for people. He never regretted and suffered silently. So, to me, this is the most inspiring myth.

Amiran (Bats Myth)

Speroza and Amiran

Translated from Y. D. Desheriyev Bats Language, 1953.
Bats and Russian texts

In Alzan gorge, near Tbatani, there is a mountain in the middle. There water from Badz pass joins river Alazan. Sakorn pass ends with a high rocky mountain. This mountain slopes are covered by forest and its top is rocky. Rams are unable to graze there and they are not driven there. This mountain is for mountain beasts: mountain goats and chamoises. At the end of this mountain, there is a small deep dip (a pass). From here, a rocky summit begins. It was not destroyed yet. This rocky summit is called Speroza summit.

There is a folk legend that at this summit a god tied ancient legendary Amiran with a chain. People hated him. Near him, a dog was left. This dog licks the chain in order to make it thinner and eventually to break it and release Amiran. The dog was there many years and licked the chain with its tongue.

However, in the weak of Easter, on Good Friday, blacksmiths make a feast. People eat only herb food. Entering the smithy, they just hit with a hammer against an anvil one time. Amiran's chain which is ready to break becomes new again. Amiran hates blacksmiths. If he were able to release himself, he would destroy them.

Amiran is said to have been a strong man. He did not leave anything unfinished. And he fought against monsters. There are songs about him among the mountain peoples.

Amiran made off with a girl. He was dragging her, but walking slowly. The girl knew that her parents followed them. They would start a battle and kill one another. She tells Amiran: "Amiran, go, go faster. You are said to have strong legs. Otherwise, my relatives will come and initiate a bitter war."

Amiran heard what the girl said, but did not listen. He replied, having peaceful heart: "Wait, girl Batsale. I will not run in the end of the way. I am not a she-duck to be caught by a hawk. I am not a trout to be caught by a fishing net. I am not a leaf of a tree to be taken away be a wind. I am sufficient for your relatives together with Bardit and Usup. If nothing works, I will test my head."

Girl's relatives caught Amiran. There was a war. Girl's father was wounded. However, the girl was following Amiran and was not looking at her relatives.

Her father was worried. He said: "Look at the girl who prefers her husband over her parents." He said: "Why did your mother raise you and lulled you to sleep?" The girl replied to her father: "My mother did not raise me and did not lull me to sleep. I was thrown to the wall. I lied down after I embraced father. When I began to cry, mother told me from a distance, Sleep."

There were many such things about Amiran in the ancient times.

At the foot of Speroza, at Didgvirg side, there is a big cave. It is said that in the ancient times, wild people lived there. After they died, there was beasts' winter dwelling place there. A hunter went there and stayed for night because the weather was nasty. This cave is called Kharebo cave. Kharbao took away somebody's wife and lived there.


From I. D. Tsiskarov Pictures of Tushetia, 1846
Russian text

From this side, there is an amazingly formed mountain called Amiran mountain which spontaneously attracts your sight. Tushins [Bats people] and some inhabitants of Kakhetia have a legend that in this mountain famous captive was imprisoned for some action against the Creator of the universe. Aborigines say that he is tied with iron chains which are angrily gnawed by his two faithful dogs. On the day of New Year, the only day when the doors of his mysterious habitation are open, the chains, gnawed by the dogs, are going to be teared. He tried to get a huge sword, lying nearby, and touches it with his finger ends.

"May God forbid it," story-tellers say. "Otherwise, the world would collapse!"

However, blacksmiths hit three times with hammers against iron and the chains get restored and regain their original strength.

It is not hard to recognize that this legend is a corrupted Greek myth about Prometheus or maybe Greeks adopted it from Caucasus people. Nearby, there is another mountain which is called Kite mountain. Probably, it is called after the kite who had to torment Prometheus' chest.

Amiran mountain is one of the most gloomy and most pyramidal mountains in the whole Caucasus. It is located at the edge of the deepest Tsiblon gorge and covered with rocks and pine-trees. It serves as a nest for huge eagles, a shelter for mountain goats, deer, and severe bears, and a trap for hunters. In spite of all the dangers, very agile they climb the steepnesses and often many pay a high price for their courage.



From M. Tabidze, B. Shavkheleshvili Reflection of the Sources of Historical Friendship in the Language and Its Motivation (in Folklore and Literature of Georgians and Vainaks)
Russian text

When old people tell this legend, they try to expressively describe the place where Amiran was chained: "On the left side of our Speroza mountain, in front of the cave, there is a small glade. There Amiran was chained." It is interesting that Amiran's appearance is similar to the appearance of Tushins [Bats people] themselves. For example, the description of his eyes: "black eyes like tar", "falcon's look", "he slept with open eyes", etc.; the description of his physical strength: "he was able to lift a horse with one finger", "he was strong like a hyena", "his stature was like an old oak", "his shoulders were like raven's wings", "when he walked, the earth moaned", etc.

The dog that licks master's chain is of Caucasian guarding breed. It is large, has white shining hair, small bending tail (it is cut off at birth), and pricked up small ears. Its faithfulness to its master is manifested not only in its attempts to release him from chains, but also in its care for him: it brings water, food,and prevents all possible dangers. However, the most important thing is that it is able to think, that is, it experiences and analyzes its every step and ongoing events as a human being: "he is probably thirsty", "how shall I help him?", etc.