Pantheon of the Abkhazian Gods: An Attempt at Systematisation, by Valery Biguaa
Biguaa, V. (2023) Анцвахацара-Ancvaxacara: The Abkhaz Traditional Religion. Sukhum: Abkhaz State University, pp. 22–34.
Valery L. Biguaa
Doctor of Historical Sciences, since 2015 Professor in the Department of History, Archaeology, and Ethnology of Abkhazia at Abkhaz State University; since 2016, Senior Research Fellow in the Department of Ethnology at the Institute for Humanities Research of the Academy of Sciences of Abkhazia.
Chapter I. The Great Pantheon
1. Traditional Worldview
‘According to Abkhaz mytho-poetic conceptions, the cosmos had a beginning. Yet … the universe is not conceived as a fixed or immutable magnitude’ (Zukhba, 1995: 32). This suggests that since the universe / world (адунеи – адуней / adunei, adunej) has a beginning, it must also have an end.
The universe / world is understood as a boundless, living expanse, both vertically and horizontally. Vertically, the cosmos is imagined as a tripartite structure (адунеи хԥаны еихагылоуп): ахы (axə) – the ‘head’; аҵыхәа (ačyx°a) – the ‘tail’; and агәы (ag'ə) – the ‘heart’. Taken literally, these denote ‘head’, ‘tail’, and ‘heart’, yet cosmologically they refer respectively to the upper realm, the sky (ажәҩан – ажвюан / až'w'an), the lower realm or underworld (ахәоу аҵа – адгыл аца / adg’əl aça), and the middle world, the earth itself (аркны – адгыл / adg’əl). Each realm is simultaneously an integral part of the whole and a self-contained entity, imagined as a seven-layered being.
A well-known Abkhaz expression, дәыли-жәҩани (дгыла жвюани / dg’əlj ž'w'anj) – ‘earth and sky’ – reflects this perspective. Notably, the term for the underworld, аҵа, is absent from this pairing; only earth and sky appear together, on equal terms, forming the visible, ordered world (адунеицқьа). The earth is perceived as mother and nurturer; the sky as father and protector of both earth and humankind. The sky is believed to be composed entirely of diamond, hence its clarity. It consists of seven layers or levels (ажәҩан быжьбаны еихагылоуп), the uppermost of which is called Arš (arš), regarded as the ultimate embodiment of height.
By contrast to the quadrangular earth, the sky is conceived as circular, dome-shaped, like the roof of a round hut (ажәҩан, ақәацә еиԥш, адгьыл иахагылоуп). It is also compared to an upper millstone: ‘the sky grinds’ (ажәҩан лагоит), especially in the moments before a storm or heavy snowfall when a low rumble seems to descend from above. The earth, however, is a vast four-sided expanse (ҵәи ыҟоуп; адгәы ԥышьганк амоуп). Beneath it lies the underworld, described as ‘formless, perhaps dome-like, but dark’.
The distance between sky and earth is unknown, yet heroes of exceptional courage can reach the stars adorning the heavens. This stems from the rule that one must not speak lightly about the sky — a sacred yet stern realm governed by taboo (ҵасым). However, the distance between the sky’s layers is known: each is five hundred years’ walking.
The distance from the earth to the underworld is expressed by the unit быжьра-быжьшәа (bәžra-bәžç°a) – ‘seven poles and seven cubits’. Entry into the underworld is possible only through a bottomless abyss. The journey requires the strength equivalent to the meat of several hundred oxen, sustenance for the eagle upon which the traveller must ride. The world, understood as a living being, is in constant circular motion, manifested in the alternation of day and night (амши аҵхи еикәшоит), and the change of seasons (ашықәсеикәшара, атемақәаеикәшара) — a continuous, endless process (адунеи кәыруеит, абырбал иануп).
Horizontally, adunei is also immeasurable. Its ‘head’ or beginning lies at the sunrise (mragylara / mragәlara), its ‘tail’ or end at the sunset (mrataš°ara), and its ‘heart’ is the position of humankind observing the celestial motions (ag°ə). Across this plane lie two opposing sides: аҩада (aω°ada) – the left, north; and алада (alada) – the right, south.
The horizontal measurement becomes meaningful only on earth, specifically in distinguishing ‘one’s own’ from ‘foreign’ land. Between them lie ‘seven mountains and seven seas’ (абжьышьхак-абжьымшынк). In folklore, to ‘drive (illness) beyond seven mountains and seven seas’ signifies banishing it far away, to another land entirely.
At the edge of the earth, in any direction (адунеи анаӡаԥҿы / adunej anažarapʹ), the sky is supported by massive, ever-living oak pillars. This boundary is called дәыли-жәҩани ахьеилало-иахьеилыҵуа (дгыла-жвюани ахаилыцуа-ахаилало / dg’əlj ž°w°anj axejlalo jaxejlәçua) – ‘the place where sky and earth unite and separate’.
This corresponds closely to the motif of the ‘sacred marriage’ of heaven and earth known in world mythology. The earth itself rests upon the horns of a colossal bull.
The Abkhaz worldview finds numerous analogues among ancient cultures. Its roots reach back to early Homo sapiens. The cultic rituals that have survived with little alteration bear witness to a religious complex that fully suited the social structure of early Abkhaz ethnocultural communities.
2. Anța (Анцәа / anc’a) – The Demiurge
As A. F. Losev observed, during the clan-communal period ‘the whole of nature and indeed the entire cosmos is interpreted as a universal communal-clan formation containing … parents and children, grandparents and grandchildren, ancestors and descendants’ (Losev, 1991: 408). E. B. Tylor likewise wrote that ‘the higher gods of the peoples of the earth are the reflection of humanity itself… Man becomes the type and model of the deity; human society and its governance served as the pattern by which the society of the gods was shaped’ (Tylor, 1989: 390).
Facing overwhelming natural forces, the Abkhaz fashioned their gods after their own likeness. Consequently, the ‘social’ organisation of the gods mirrors the extended Abkhaz household (аҭаацәаду), which contains three or four generations of blood relatives in ascending, descending, and collateral lines. As ethnographer N. S. Dzhanshia noted in the early 20th century, ‘the Abkhaz seem to have copied their gods from human beings’ (Dzhanshia, 1960: 23).
At the head of this divine household stands Anța — founder, guardian of cosmic order, and supreme judge (адунеи зшаз, адунеи иаҳылаԥшуа, адунеи ӡбаҩыс иамоу Анцәа иоуп).
The entire world was created by Anța (адунеи анцәа ишеит). He is the beginning of all beginnings, creator of the sky and its celestial bodies, the dark perilous underworld, the earth with its flora, fauna, seas, and rivers, and humankind. Human origins are explained uniquely: ‘We are all born of a sister and brother, Anama and Adam,’ say the Abkhaz (ауаа зегьы иашьеи иаҳәшьеи, Анами Адами, ирхылҵыз ҳауп). Another variant is the universal motif of humankind shaped by the Most High from clay.
Mythology is silent regarding how Anța himself came into being. It is known only that his mother belonged to the lineage of the Khatsʹiaa (Анцәа иан дхьациашәоуп). The name Khatsʹia is of totemic origin: a-xaça – the hornbeam tree, a species with dry wood resistant to lightning. Hence the legend that Anța’s mother belonged to this lineage; to raise a hand against her would be an unparalleled sacrilege.
‘Anța is a substantive being. He has neither beginning nor end; he does not wither; time does not affect his age. In essence, he always was, is, and will be’ (Zukhba, 2002: 31). He is lord of the world, its destiny and order governed entirely by his will. ‘He is the distributor and regulator of all that occurs in the universe’ (Zukhba, 1995).
Anța may be magnanimous or wrathful, like a human being. ‘Towards the innocent and good he shows compassion; towards the unjust, he is merciless’ (Zukhba, 1995: 30). ‘The only means of appeasing an angered god is sincere repentance and sacrifice’ (Dzhanshia, 1960: 23).
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Like humans, Anța may be astonished (Анцәа думыргачамкын); bring joy (Анцәа уиргәырӷьааит); laugh (Анцәа дурччеит); weep (Анцәа думыршәәауан); take offence (Анцәа думыргәаан); seek vengeance (Анцәа уахьирхәуеит); bless (Анцәа уиныҳәааит); or curse (Анцәа уишәиааит). Yet his form cannot be described precisely; sometimes he appears human, sometimes formless, invisible (Анцәа аӡәгьы димбац). Occasionally, he appears in Abkhaz guise, speaking and dressing as they do.
Dwelling in Arš, the highest point of the cosmos, he relates to all beings as an elder and household head.
The vocabulary of Abkhaz reveals that his life in Arš is imagined in human terms: жәҩангәашәԥхьара – ‘a night spent at the gates of heaven’; жәҩангәашәеимҟьара – ‘the opening of the heavenly gates’. The opening of these gates grants wishes: ‘Whoever sees the opening of the heavenly gates will have his desire fulfilled’ (жвюангуашеимҟьара збаз, ичахәытаҟ алоит).
As earthly gates lead to a household courtyard, so the heavenly gates lead to Anța’s golden palace. Unlike human dwellings, both his house and gates are made of pure gold.
Anța is not a proper name but a term meaning ‘god’. Sh. D. Inal-ipa suggested that the word combines the concepts of ‘sky’ and ‘bull’, influenced by parallels with Zeus. However, semantically and linguistically this explanation is weak. A more plausible derivation links Anța to the ancient Abkhaz term for ‘sky’ — an — with Anța as its personification. Anța also personifies lightning (амацәыс / amac°əs) and thunder (адыд / adәd). Fire (амца / amca), too, is considered celestial in origin. The shared root ‘ц’ (c) conveys heat and fire. The taboo prefix ‘м’ conceals the name of fire from evil spirits.
Lightning, as ‘striking fire’ (амацәыс), is linguistically linked to Anța through processes of labialisation. Thus anca (‘sky’, ‘fire’) developed into anc°a.
As the divine embodiment of sky, thunder, and lightning, Anța likely emerged among the early ancestors of the Abkhaz–Adyghe peoples — the Hattians / proto-Hittites. Their sky-god Anzili parallels Anța. As this population merged with Caucasian autochthons in the late 2nd–early 1st millennium BC, the theonym Anța spread and eventually became the supreme deity of the wider Abkhaz ethnos.
Anța’s personal assistants include the ‘distributors’ (ašawə / ашаҩы) and ‘arrangers’ (ačapawə / ачаԥшь). Their number equals the days of the year. Each serves one day annually; half are benevolent, half malevolent. A person’s fortune depends on which divine assistant presided on the day of birth. Yet both serve only to enact Anța’s will. Hence the Abkhaz saying: ‘I am as God created me’ (Анцәа сшишаз сыҟоуп).
Each ašawə reports to Anța on events during his duty; each ačapawə reports on the execution of his tasks. With Anța’s approval, their determinations are inscribed upon a person’s forehead.
Every individual also possesses a personal guardian spirit, the ‘portion of God’ — Анцəахəы (anc°ax°ə), who both intercedes with the Supreme Being and protects the person against evil forces.
3. The Core of the Great Pantheon
As demiurge, Anța also formed the pantheon. At its head stands Anța, and around him a circle of major deities: Афы (afə), Аҵаҳ (açaħ), Аԥсыҭа (apstha), Аԥшаҳа (apšha), Агаҳ (agah) / Ҳаиҭ (hajt), Аиргь (ajrg’), and Анан (anan, also Nan). Together with Anța, the supreme male gods number seven, plus Anan, the unique goddess. These constitute the first generation of the divine ‘household’.
Viewed through kinship, they form seven brothers and their only sister — a pattern preserved in Abkhaz sacred numbers ‘seven’ and ‘eight’. Folklore speaks of the seven brothers (абжьыҽеишьцәа) and ‘the seven brothers and their only sister’ (абжьыҽеишьцәа раҳәшьазаҵә). At weddings, the tamada still blesses newlyweds with the phrase ‘five sons and three daughters’ (ахыпац°а–ахw°phac°a).
These formulae reflect an underlying theological system aligned with celestial constellations. The most honoured among the Abkhaz is Еҵәаџьаа (eçwajaа) — the Little Dipper.
Having created the threefold cosmos, Anța entrusted the underworld to his youngest brother Açaħ, whose name etymologically unites аҵа (‘depth’) and аҳ (‘lord’). The underworld, perpetually dark, naturally gave rise to the word for ‘night’: аҵх / ҵах (ačx / ačax).
The earth was entrusted to his beloved sister Anan, known as Nan du — ‘Great Mother’. Her name forms the basis of the primordial Abkhaz word for ‘earth’: анышә (anylša) — literally ‘mother of the earth’.
Thus Anța, Açaħ, and Anan form the theological triad at the heart of the Abkhaz pantheon.
Accordingly, the great pantheon is composed of three principal spheres — celestial, earthly, and subterranean — each containing smaller pantheons based on domain and function.
All deities, regardless of rank, are executors of Anța’s will. Everything in nature is attributed solely to him. This is reflected in epithets such as: Изырдыдуа — ‘thunderer’; Изырмацәысуа — ‘wielder of lightning’; Изырлашо — ‘bringer of light’; Изырԥхо — ‘giver of warmth’, culminating in titles such as ‘the all-powerful’ (Зегь зымчу) and ‘the all-sustaining’ (Зегь зку).
Footnotes
- Reflected in Abkhaz expressions meaning: ‘the sky rejoices’; ‘the sky takes offence’; ‘the heart of the earth scratches’; ‘the earth curses’; ‘no one has measured the world’; ‘no one has walked around the world’.
- Of ethnological interest is the order ‘earth’ and ‘sky’, linked to the concept ‘mother-father’. In Abkhaz, ‘parents’ is a fused dual noun: ani-abi (‘mother-father’).
- The quadrangular earth is also attested in ancient Mesopotamia, Persia, China, and elsewhere.
- In the Nart epic, the hero Sasrykwa tears a star from the sky to save his brothers.
- In determining cardinal directions, Abkhazians traditionally face east.
- According to Anchabadze (1964: 168), the concept of Anța as sole supreme deity crystallised in the early Classical period.
- Associated mythological figures include Амаалықь (amaalyk’°a) and Аԥаимбар (apaimbarc°a).
- ‘The fate of every person is predetermined from birth and written on the forehead’ (Dbar, 2012: 295).
- In the forms аҵх / аҵых / аҵах, х is soft, pronounced like ҳ (h).
- The primordial term for ‘earth’ is anylša; modern Abkhaz commonly uses the Kartvelian loanword adgə̄l.