Nart Tales of the Circassians

 

by

 

Amjad Jaimoukha

 

 

 

 

he corpus of the Nart Sagas is arguably the most essential ingredient of Circassian Culture, to which it is what Greek mythology is to Western Civilization. [1] In fact, Northwest Caucasians and Greeks on the Eastern Shore of the Black Sea co-existed for more than a thousand years, during which some cultural exchanges might have taken place. This would explain similarities in some tales. Though much less known than their Greek counterparts, the Nart epic tales are no less developed. The heroism, sagacity, guile and oftentimes naked brutality of the Nart heroes and demi-gods are more than matches to those of the Greek Pantheon. In the first stanza of (one of the versions of) ‘Nartizch Wered ’* (‘Song of the Ancient Narts’), the double-edged sword is likened to a rabid dog, a graphic illustration of unbridled ferocity:

 

Си джатэжьурэ, уой дуней, хьэщхьэрыIуэдзэ,

И дзэпкъитI ымкI э, уой, лъыр йожэхри.

 

My great sabre is as fearsome as a crazed hound,

Streaming crimson blood down its twosome fangs.

 

The age of the Epos can be inferred indirectly from the themes broached. In the episode ‘Sosriqwe Maf’e Qeih’ (‘Sosriqwe Fetches Fire’) the hero of the tale takes council with his steed Tx’wezchey (literally: Little Dun). This takes us back to the times when animals were thought to have human-like characteristics:

 

— Мырмэ, си Тхъуэжьей ажэ, Жэрхэри зыщIэмыхьэж.   Мыр Инмэ и унэщ, И щхьэ-и лъэ зэгъэкъуащ.   МафIэр и кум илъыжщ, Уэ, Инри мэжей.   Уэ, си Тхъуэжьей ажэ, МафI эр сыткIи фIэтхьын? — жи.   — Армэ, СосрыкъуапцIэ, Армэ, лIы фIыцIэ гъущIынэ.   Мыдэ, емынэ шу, Сэ си щIыб къэшэс.   Сэ си шы лъэ макъым Хьэ лъэ макъ зезгъэщIынщ.   Сэ си хьэ лъэ макъым Джэду лъэ макъ зезгъэщIынщ.   Хьэлъэ-фIалъэ зизгъэуэнщи, Зы пхъэ дзакIи къэддыгъунщ.

— ‘My Tx’wezchey, The fleetest of them all.   This is the Giant’s mound, His feet are tucked under his head.   The fire is in the middle, And the Ogre is asleep.   Now, my fleet Tx’wezchey, Tell me, pray, how to steal a brand?’   — ‘Swarthy Sosriqwe, The iron-eyed darksome man.      Most dashing horseman, Ride on my back.   I shall turn the clatter of my hooves Into the tamer tread of a hound.   [As we draw nearer,] my hound footsteps I shall make as soft as a feline’s.   We shall sneak up And snatch a fire-brand.’

 

 

Sergei V. Rjabchikov traces a record of this legend to the third century BC on the Maikop Slab. [2] According to Libedinsky, the Epos dates back to the period between the 12th and eighth centuries BC. [3] In the 1950s, celebrations were held in the North Caucasus commemorating the millennium of the birth of the legends. The former hypothesis seems more probable because it allows possibility of interaction between Greek and North Caucasian civilizations.

 

The legends of the Narts had been transmitted orally by storytellers who acted as guardians of national mythology. Although these tales are undoubtedly of ancient origin, their language underwent some lexical changes that reflected the introduction of new technology and loan words.

 

The Nart Epic encapsulates the code of chivalry of the Circassians. The tales (of which more than 700 have been recorded) give the reader insights into the ancient culture and mores of the Northwest Caucasians (and the influences from other cultures that they have come in contact with). The principal protagonists were: Lady Satanay, Sosriqwe, Nisrenzchach’e, Bedinoqwe, X’imisch, Beterez, Yimis, Sibilshiy, Sosim, Zchinduzchach’e (Owl-beard), Areqshu, Toteresh, Ashe, Ashemez, Wezirmes, Wezirmej, ’Ediyixw, and her husband Psebide. They incorporate the characteristics most cherished by the ancient Circassians and Abkhaz. Each one of these embodied unique attributes besides the common Nart qualities. There were also giants, pigmies, predatory enemies, anti-heroes, gods, anti-gods, demi-gods who combined both human and god-like characteristics, and so on.

 

Lady Satanay, the mother of all the Narts, was born of a lovely flower which still bears her name (the drop-wort, Filipendula). Her beauty was legendary. She was sought after by all notable Narts for marriage. The story of the birth of (her son) Sosriqwe bears witness to the uncontrollable effect she had on men. As she sat on her haunches doing the laundry by the river, the cowherd, Zhemix’we, who was tending his bevy on the other side of the stream, seeing her uncovered curvaceous limbs, was unable to hold back his semen (nafsi) as it was ejected across the water on the stone beside her. The stone later engendered Sosriqwe. She was also famous for her inventiveness. She discovered winemaking and gave the Narts their first taste of the elixir. She was the epitome of wisdom and sagacity. The Narts turned to her for council and advice in times of national calamities, and she was able to avert many disasters that could have annihilated the Nart nation. Perhaps she represented the acme of North Caucasian matriarchism.

 

On the other hand, Satanay was accused of witchcraft and slyness. Her bitchy invective against Lhepsch in the tale ‘How Satanay and Lhepsch fell out with one another’ is an illustration of this.

 

Despite Sosriqwe’s puny stature and dark complexion, he proved to be the most cunning and resourceful amongst the Narts. The story of how he fetched fire is a graphic illustration of his quick wit and wile. Although many Narts surpassed him in physical strength and military acumen, they always held him in great esteem and respect. The fact that he led them back after fetching fire is a good testimony to this effect.

 

Nisren Zchach’e was the Caucasian Prometheus. Like his Greek counterpart, the Nart hero was accused of hubris and he was chained to the top of one of Mount Elbrus ’ twin peaks. [4] The vulture kept preying on his heart, and Nisren Beard shuddered every now and then trying to throw away the shackles. The Earth trembled, his chains knocked against one other sending sparks as if from striking spears, making thunderous noises. His breath issued forth like uncontrollable gales. His heart-rending moans and roans were like rumbles coming from the centre of the Earth. The hot streams coming down the lofty Mount were his tears.

 

The Nart legends may be used as powerful means of inculcating desirable characteristics in young people. Being the major depository of Circassian etiquette, positive aspects could be emphasized and used as exhortations. For example, in the story ‘Sosriqwe and Toteresh ’, the invincible Toteresh son of Albech gives Sosriqwe a leave of execution until the next morning the time of their epic duel on Mount Hereme. ‘He who forfeits a date was not born a man by his mother,’ he said as he let Sosriqwe go. This expression could be used to counteract procrastination and indifference, two rampant maladies in backward societies. Sosriqwe was able to prevail over Toteresh by using ruse and magic invoked by his protective mother, Satanay. [5]

 

In the tale ‘Meeting of Sosriqwe and ’Ediyixw’ [The Narts, Nalchik, pp 124 ff.], the self-conceit of Psebide [literally: Tenacious of Life] led to his agonizing death. A single word of gratitude for her help would have been enough to appease ’Ediyixw, his wife. But, no! He was blinded by conceit and refused to acknowledge her role, which forced her to withhold the light of her hand [’Ediyixw: ’ediy = forearm and wrist, xw = white], which he had previously used to gain advantage over his adversaries and thus obtain great plunder. After a lengthy and tortuous adventure sans the light of his wife’s arm, the obstinate Nart found his death in the River Yinzhij ( Zelenchuk, a left tributary of the Kuban [Psizch]), which he thought he could cross, since Sosriqwe possessed the ability to cross the treacherous and violent river without difficulty.

 

Just after his death, ’Ediyixw learned the shocking fact that her ex-husband was not only self-conceited, but that he was narcissistic, and that he had never loved her. As she made to undo the majestic tumulus she erected on his grave, Sosriqwe stopped her saying, “You toiled to build it, now, it’s not worth the bother removing it.” The lifeless dark mound was left as a stark reminder of the fate of self-centred people.

 

Treachery and intrigue figured high among Nart themes. However, malfeasance always rebounded on the initiator – a case of evil coming home to roost. In a blood-curdling episode of the Epos, one of the most ferocious Narts, sensing the perfidy of a group of back-stabbers who wanted him out of the scene and his impending doom, went berserk and unleashed his rabid sword which severed the heads and limbs of the machinators.

 

 

 

 

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