Pagant ceremonies of circassians. Paganism reigned among Circassians for centuries and formed the bases of their culture and traditions. In 10th-12th centuries Christianity came to circassians from then-powerful Georgia. As the power of Georiga diminished within centuries, paganism gradually recovered among many circassian tribes. By the time Islam reached circassians with the efforts of Chrimean khans and Turks, the beliefs of circassians represented a mix of all three. IThe last tribes converted into Islam were Shabsougs and Natuhays. Circassian pagants never erected temples to practice their religious ceremonies. Instead, they were assigning a status of the sacred area to forest groves where they also kept their holy artifacts. Many times these objects were T-shaped crosses. This indicates the influence of Christianity. Also circassian name of the secred object ('Djur') is close to Georgian word 'Djvari' as a cross. Other examples of religious influence by Christianity are the names of the week days. For example, Wednesday is Biraskerzij and Friday as Biraskeshho, which are translated as Big and Small Fastings of Christianity. Sunday is Thamahuo, translated as the Day of God. At the specific days of the year the community was gathering at the holy grove to elect a life-time priest among the oldest members of the community. His was taking care of the holy place and conducting all religious ceremonies. Here is a description of a typical pagant ceremony of Natukhay and Shabsough given by L. Lulie in an early 19th century: The priest puts shakuo (felt cloak) on, takes off his hat and knees down in front of the holy object. He prays and announces the reason of the gathering. The prayers were usually related to the needs of the people - prosperious harvests, good weather, protection from enemies and illnesses. The prayer was followed by animal sacrifice: the priest rubs the animal's head with the wax of a lit candle and pours bahsima (traditional drink) upon and slaughters it. After the killing, he is continuing his prayers while holding a cup with bahsima in one hand and piece of bread in the other. Then, the food from his hands is passed on to the oldest members of the community. At the end of the prayer, the priest is announcing the day and reason of the next gathering. Also he can make public affairs announcements like found things, etc. This is the end of the official part of the meeting. The head of the animal is then cut off and placed upon the long stake. The fur is left to the priest and the meat is cooked and shared by people. While food is being cooked, older woomen and men are moving in a circle and singing ritual songs. Afterwards, they give the turn to dance to the young people. Eating ceremony followed dances. Each family had to bring Ane (small round table) and food (pasta, haliva, bahsima). Older generation are eating at the tables sitting on the ground leaves and broken tree branches. Yonger people serve the older ones and eat only after they finish the meal. Women form their own circles because they avoid being seen chewing by the male part. There were also events in which women are not participating or events selebrated only in family circles. Beliefs, religious ceremonies and prejudices of Circassians, L. Lulie, 1862 Click here to see an article on Pagant Gods. |