Since ancient times, Abask speach (abazgas and apsils) included the hidden features of the male and female archaic dialect, preserved in the living languages of Abkhaz and Abaza. Here, as distinctive features, are the pronunciation: in the female, marked by long vowels, when in the male stand out long consonants, along with what distinguishing also the semantic content of the said (phonosemantic). Since ancient times, speech behavior of men and women associated with these phenomena has been clearly discernible. In addition, the language of hunters (male) stood out in the Abkhazian language, with its specific vocabulary. These phenomena, and much more, are not noted in the literary language, although this was due to the psychology of socialization of life.

 The study of male and female dialects, both in Abkhazians and Abaza, reveals many differences in such areas as phonetics and phonology, vocabulary and even grammar.

Here is one colorful example of this distinction: active, voice opposition to night troubles, produced by men. They, being the night guard (fortified settlements, or communities, standing in the night field) to scare away possible danger, cried out repeatedly UA-KHI-KHI, or WA-TA-TAI, as a General warning enemies about their willingness to fight back. And other participants, from different places, have cheered the hail. They warned the enemy about the vigilance and the multitude and its unity in courage KHI-KHI and back TAI-TAI.

All this is forbidden to say to women, in fact, did not participate in the ambush the groups that otherwise would have carried them to an unbearable status – shameless for their "masculinity" KHATSAKHA. And women were not ready for it mentally, by being passive observers.

 Thus, in the female dialect, with the general group, or specifically personal expression of fear, there were unregulated in the repetition of long vowels (vowel-consonants) sound combinations, quiet interjections: WA-WA-WAI; WA-DY-DYD. In other cases, shouted UA-U-U – an expression of the fear of the irresistible force; I-E-E-I-IA-IA – uncertainty in implementation of the plan; YA-YA-YAI – estrogenne condemnation; WA-UI-UI – tear the family: a proclamation to the people, before the expression of requests. But such tokens were forbidden to say to men.

Women could give out in a row this cascade without a pause. In addition to fear, by these abstractions they expressed surprise, naiv, weakness and willingness to submit to the male will, consequently, used more often by widows and virgins who have sat on the issue. In other cases, to propose a cascade of consonants KH– KH– KH– sarcasm in the assessment; consonants and vowels DY-DY-DYD – hearted deviation; UA-A-SARA – an affectation, U-KHU-KHU – expression of gratification or fatigue (reconstruction vocabulary "u-khv-khv", replacing phoneme KHU, this translating into a true sound, as in the pronunciation u-khy-khykh), etc.

In the "male speech" stood out other sounds elongated phonemes. For example, P-KB-KB-Y – chopping with ax of solid objects into small pieces; KH-KH-KH-Y – cut with a knife semi-solid items; PKH-KH-KHA – planing solid things, K-SCH-SCH-GIA – mass murder, TYR-R-R – volitional and physical stop the horse; TYR-RAITI – voice control of a flock, etc. These "words", celebrating the men's actions, spoke about the courage of the evaluation object and subject of management in the implementation of specific actions.

We'll give the most typical exclamation of abkhaz woman, that never say  Abkhazian man: DI-I-DA. This interjection expresses almost all female emotions – surprise, delight, bewilderment, self-admiration, self-assertion. With the same Abkhazian woman can express condolences, sympathy didashshyaleit and more.

This combination sounds like a wedding song UARIDADA (perhaps of Circassian origin, in ancient times considered to be fun), uttered only a group of men (Abaza or Abkhaz) who participated in the wedding ceremony - game. This – when a woman was completely deprived of the right to participate in the performance of the wedding chorus honoring the bride. That is, it was not so much phonetics as semantics that was tabooed here.

 Or, extremely rarely the man sounded (however, a little haughtily) an assessment of simple situations where he got. For example, in the situation about danger, with no apparent consequences, accepted them for reality, and when he exclaimed I-I-I or E-I-I, this expressing the vanity on the implementation plan. Such a passage was estimated as the misbehavior of men, though imitating the women PKHYSMINRA. Men prefer to express surprise or bewilderment interjections of YARABI / IARABI; YAU-WHY / Yaua-Wei, etc.

In general, men's rating of women's conversation is khuan-skhuan (said+I told) as gossip, backbiting. Men valued their conversation with equals, as nykhara-nykhuara – "to swear, to pronounce a toast", claiming yourself to be "sworn of" ANYKHA ZKHAZ. Referring yourselve to this class hierarchy, in general, to "single stream" of the family, village.

In ancient times, in the environment of paganism, in rituals worshipped Amra-nykha, the personification of the Sun; Amza-nykha – moon, where nykha means oath. Revered the cromlechs-nykha (spirit-stone), about which spoke the sacred oath nykha – " tell the spirit". While NYKHA is the oath of men, the other oath WASHKHUA was uttered mostly by women. Women's oath rekonstruiruet to the original sound of UAS-KHWA (last will + tell), a rigid adherence to the precepts of the parents (or husband).

It should be particularly noted that existed since ancient times in the language of ancestors, "hunting" argo (male dialect), which was lost long ago in many dialects of the language of Abaza (and Adyghe). However, all of them have been widely separated in many ways the unique language of the shepherds (again, men's argo), which is partly preserved. So, for the maintenance of large herds of sheep KHWY- CHA (feed + feed) / ikhei-icha, on the summer pastures KHWY-RTA, and the winter CHA-RTA, used a separate work – managers and executives. Initially managed a group of herding and hunting communities PCHARAKH (AKHCHALAKH) / ABCHARAKH-head of shepherds and hunters (arrows), with his own distinctive dialect. He, as a "skilled / strong", in fact – the leader, was the ruler, and released from all other household chores.

In his "position" there is a sign of mountain animal husbandry P-CHA-AR (pluck + eat + mountains), the distribution of pastures, given the fact that the Alpine (AR) motley grass was eaten by animals from the upper parts of the P / PY – pluck the upper part of the plant. The inept use of pastures led to the destruction of meadows. Because of this, were warned not to become close with a dishonest person, "not to feed with them herds only by heads of salt", not to take such a "friend" PCHAGV.

In fact, these conflicts of male groups leveled by the ruler of the pastures. He taught everyone to be kind to each other, and when met, they said: BZAKHYD / UBZAKHEIT – the greeting of the shepherds (BZA-IKHWYD – to good grazing of animals). Abzhuits wanted to the shepherd: "Bza khautsalt" – "to all the herd was transferred alive"; bzybts said it to arobschik, reaching the Alpine pasture. Note, hunters and shepherds did not shake hands – it was forbidden; hand began to apply much later.

As for the hunting jargon, it was a feature of the ancient language, lost in some dialects for 1.5-2 thousand years. The vocabulary of this argo was several thousand words, covering almost all the names of plants, animals, objects and elements of the environment. At present, there are traces only in the Bzyb dialect, as a feature of the abazg layer of the Abkhazian language.

The peculiarity of this "argotic language" is its complete ban on knowledge, especially the use of the female part of the community, its taboo even for others (the reason for its disappearance). The elements of the lexicon remain vague in the mapping of the concepts of masculine and feminine features, the veneration of the sevenfold worship of the earth God- the spirit Aytar, prayers in honor of him. They broke up into separate parts – into seven parts of the male and female functions of deities: the sacraments of birth, death, resurrection, etc.

Features of male and female speeches and appeal to them in the usual dialect are distinguished by the wide use of morphemes BA and LA, WA and YA. Moreover, declaring the woman BA and LA, along with what distinguishes the concept – "see" BA, marking the reality of the tangible and imagined world, as containing an external sense of love (eg, kiss "BA"). Also, the particular distinguishing signs in a speech indicating all that mean man: UA and YA.

Linguistic differences in references are formed from these outcomes. For example, to men WA-RA – "you" and YA-RA – "he"; women BA-RA – "you" and LA-RA – "she". Moreover, the composite combination of the main lexical features of the allocation of men: UA + YA – it's cold, bad weather; YA + UA – a call to action, and instilling confidence in joint actions. All this applies only to men, for example, in the fighting, or involved in the processes of transhumans, livestock in the mountains in the spring and autumn (women did not accompany them in campaigns and mountain pastures).

On the other hand, the combination of YA-UA-A-A is a female exclamation, a question (doubt) related to a man, and aimed at forming his patronizing response for her. There is a pronounced uncertainty of the woman in the actions (acts) estimated by men. Or another combination of signs of LA + BA – a stick that expresses the willingness of woman to her own servitude – conscious need (freedom).

Meanwhile, there are differences within different communities in the part of linguistics, which differ on the grounds of sex, for example, in the funeral rituals of abazgs and apsils. Apsil (Transcaucasia) men loudly wailed (sobbed), in some areas practiced self-mutilation (they hit the head with special lashes Achylams). The women were still cut up face and ripped out hair (like the ancient Circassians, Ossetians, Nogai, also Mingrelians and Imeretians).

The abazgs (Transcaucasia and the North Caucasus) did not do fundamentally anything of the kind mentioned above, even before the adoption of Christianity, and later Islam. So, in ancient times, silently buried at the top of a tree killed by lightning man, and his remains were reburied, also silently in the dolmens. Over time, began to bury all.

Men of abazg tried not to utter any sound, standing in front of the dead with woven front chest with his hands, showing that they are in deep grief "tore him from the heart" GUITSIKHRA. Women cried with a narrow set of words of lamentation. They also did not sit at the same memorial table. And all these ancient principles of behavior have been preserved in Abaza, and Abkhazians, depending on the dominance of Abaza or Apsil, meet these or other acts of behavior – in different places of Abkhazia in different ways.

But the ceremony at abazg were accompanied by ritual chanting GIBZA - ritual lamentations, uttered by women WA-WA-WYE, WA-WOW, WHA-U-U, etc. Men with the dead man was forgiven with a triple exclamation of words: UGUNAKHKWA UZKHARGUD, ANCHWA YUZYIRGUARAGAD – "We forgive you of all your sins, forgive God"; KHAUZYRAZB, ANCHWA DUZYRAZKHAT "We are pleased with you, may God be pleased with you" (Phrases recorded in popular sound of gumlokt dialect). Brought offerings with prayers ANYKHWARA. Here ANCHWA - the image of the mother and patroness of abasks.

Sex differences KATSARA-PKHUSRA show high status of "women's" language in the community, at least – independent of women part of a large family. Perhaps it is the echoes of matriarchy - of the natural biological form of the family. Where a symbol of motherhood become celestial object is the Moon-night Amyz-Amza – "the torch-torch", and natural expanses of Land-the bosom ADGIL (ADGYL) – "leant" as in childbirth of woman "sitting on the earthen floor," and death – "the tradition of the land". Consequently, tribal, post – communal and ethnic self-names, expressed the social characteristics of the nascent people.

In the transition of matriarchy to Patriarchy generic names are replaced by community: APSHIL – "focused in similar conditions", in general – "Similar / Related". Matriarchy replaced Patriarchy with the attempted displacement of the symbol of female patronage, ANCHWA, replaced by male image of AB (father) – "The image of one leader." Over time, it transform in the form of ABA-A – "Fatherland", then, ABA-Z-A "Parentage paternity", and finally, ABA-ZGI (of ABASKI) – "All the people on the paternal side".

The attempt to displace ANCHWA failed, the image of the mother remained with the divine character, although perceived as a male image of God. Alternative images of masculinity have survived to the present day, in the form of endoethnonyms: ABAZA, ABAZGS, ABSILS. The concept of Fatherland appears with these ethnonyms – AB-E-SHLA and ABA-SHTA.

The development of language and society was based on the peculiarities of male and female speech. So, the most ancient root morpheme encountered in the writing of the ancient Abaza men's names (and later surnames) of Abasks: a short, ragged tokens – three phonemes, one occurs. Age, Aps, Ard, Art, Bug, Bagw, Bal, Bat, Bish, Bij, Gag, Giap, Getch, Gogh, Goth, Guk, Gum, Dzygw, Gzhir, Kam, Kap, Katz, Kdy, Ketch, Kik, Kitsch, Kok, Lo, Lau, Lykh, Lakh, Maz, Mat, Mykv, Nyr, Paz, Sid, Tam, Tok, Uaz, Huts, Hvut, Hvush, Hish, Chykv etc. (See Ionova S. H. Abaza surnames and names. URL: http://apsnyteka.org/file/Ionova_s_abazinskie_familii_ i_imena.djvu (accessed 25.12.2018).

These names are short lexical highlighting function to its bearer. This is because the Patriarchate is a social, economic and political form of the family and society, where the functions of the head of the family, further on, the appropriation of power. Therefore, the symbol of masculinity is selected the Sun-shone Amara – literally "the possession". Another symbol is a specific area of the environment, comprehended as the Land, the breadbasket Achyla – "your own space". It requires building multiple relationships, specifying their social status – the rights and obligations of each member of a large family, with a rigid binding denoting the term relationship.

And values are difficult to understand: husband, KHATSA / Akhatsa and wife PKHUS / Apkhys, they give birth in antiquity – an era of matriarchy, where the concept of khatsa (kha – "head" + tsa / tsai – "small"), it stands a minor role in the family. Perhaps an archaic form concepts served – word HYTSY. The concept of "divorce" in popular speech is revealed in two ways: dyl-khyts-t – "got off"; diytstst– "out from under him." Or the concept – "katso", a characteristic attribute of men in the Etruscan language cazzo – male sexual organ; in Georgian katso (k'asi) – a man, in Chinese hànzi.

The term "pkhys" is the root morpheme (the suffix?) YS that is found in the words "kh-ys"-the calf, "shysh-ys" - a filly, "absh-ys" – goat, etc., highlighting the characteristics of a baby, more like distorted harmony. Or we are dealing with archaism (historicism), for example, PKHWY-S, where – PKHWY / BKHWY – rock, S / SY – snow, "Snow rock". Perhaps this is a psychotype of fabulous giant women who responded to the behavior of sexual coldness. And later in myths women were portrayed as housewives with impressive dimensions, not to seek constant male affection.

Explore possible directions for the etymology of "Pkhys". Thus, P in the test word contains the following values: "p-ny" – habitat, "p-akh" yard, "p-ykw / p-ysw" – face, etc. the Scale – HWYS can be viewed in this version: KHW-US. Root "khw" binding / joint (e.g., khw-y-cha – combines the power of the flock). The other part of the word "us" is business, work. P-KHW-US – "offspring / yard / house" + "together / connected" + business / work". Then "woman": "A person who brings together the affairs of the house and offspring."

It stands out by patient work – US, sounded like YS, although in speech that is heard PKHUS (PKHYS). Here P stands for direct heir, for example, pa – son; pkha – daughter. And "kha" – a rich heritage (kha-khga-ra "head + profit + application"); "khus" – calf "inheritance". That is, pkhys – "Lady, megasha heritage".

Girl pkhys-pa "female`s son", like the sound was – "pkhys-pkha " lost or shortened over time. It was neither a nickname nor an offensive name for a woman. This word comes from the ancient times and due to the undesirability for the kind of birthday girl, it was taboo to call it " pkhys-pkha ". (This is a form of infanticide, used in ancient times by ancestors, as well as the ethnic groups of India, the Middle East and America).

In general, in the semantics of speech, it is noted that a man considers the world as an external sphere of placement of his soul. Thus, the concept IPSY LKYNKHALT – "his soul enveloped her," signifies the love of a man to the girl. Or IPSY DAQUIRPSHT – "he made him to overlook his own soul"; PSY ZKHYU – "mental shell", refers to a courageous man; SPSY UKHASHAT – "that my soul was protecting you."

The woman "sees" the world inside herself: abask women said SGVU AGVU – "middle of my heart", my love; apsilskie sukekhshoup – ritual action "to all thy diseases moved inside of me", pointing three times by hand around men. There are also differences in the perception of the world among abazgs and apsils. So Abaza internal layout of the feelings, only in the heart of SGVY, and Abkhazians also  placed feelings in GEATSA – cache of heart. However, Abaza of WATSA is the inside that are not related to the senses.

In addition to these sexual characteristics of individuality, there were many other concepts that reflect the rules that determine the place of men and women in a wide field of prohibitions and preferences. They spread to the location of travelers, horse and foot – left or right, front or rear, the original from seniority and many. et al.

In everyday life of Abasks was available for two subcultures: a dominant male and dependent female, patrilineal inheritance, patrilocal settling after marriage. Only in the ancestral home of a large family, in the absence of outsiders, the elements of matrilocality dominated, which were expressed by older women.

The simultaneous manifestation of these rights confused the status of women in the family, whether it is disenfranchised, or free? Other people's observers considered her disenfranchised, she felt herself free – a mother and guardian of the hearth, a nurse and a creator of family warmth.

Grandmother TAZH GUBZYGA – "old-wise" distributed complex of works for the whole female part of the household, occasionally for servants PSCHTSAGYLA – standing in front of the yard. She, the eldest woman in the family GUNAGTAZHV, long gone from childbearing age, was made "clean", the main prayer in the female family rituals of paganism, performed in the estate (in the garden). For example, the sacrifice of the rooster in advance "cleansed" from sin by his imprisonment for a few days under the basket (feeding).

Specific, sacrificed not a chicken, and prayed Nandu (great Mother): care to the children about procreation and the welfare of the family. In addition to the women of the family could participate and some neighbours. She, the grandmother, led the ritual for rain "Dzyuara", also many other ceremonies that are executed only female from.

 Grandfather AKHBADU (DADA) is a distributor of all male cases LYGAZHKHUARA, mostly outside the house AGUNY. He was a major in the rituals "bring to the oath" NYKHA, GUNAGLYGAZH, a sanctuary KUSYGA, on the estate. Where under the canopy was "the forge sanctuary" Azhira-nykha (with a set: anvil  psyrgla, hammer jakhadu, pliers rycha, iron products aikhalyts). Here, he turned to God: KHAZSHAZ ANCHADU about the welfare of all the people, and everyone in the ritual. Then he opened a rich festive table in the yard (under the canopy), in the preparation of which took part, under his leadership, exclusively all households: male and female. He led many other ceremonies and rituals.

Were still widespread sex signs of taboo: it was impossible for women to sit at the same table with men (if you sit, then only on the left side); a man could not touch a strange woman, even to his wife and his children in public, etc. Communications between son-in-law and mother-in-law were regulated, permissible gestures of the young when communicating with elders were limited. Ordered a certain distance and posture of communication, and more. et al.

Let us note once again one difference in speaking. So, men have developed their own special jargon – nicknames, which became the property of the entire environment. Nicknames were well-aimed and surprisingly clear, describing the appearance or inner world of the person characterized. They often became valid names, as the symbiosis of folklore and language – down to the verbal stereotypes of the opposite follows: kapshas – "head, blown by the wind", a nickname easy-going man; FYRKATSA – "fire man", describing a courageous and energetic person.

Perhaps the first male names from ancient times sounded like the present-day nicknames (reminiscent of the nickname folklore of the Indians of America). For example, Amtsabys (flame), Achry (long pole), Bag (spider), Bykv (rock), Guertsa (acicular), Quigema (wolf), Lagyra (gray-eyed), Lasy (lightweight, mobile), Mysha (bear), Tygv (dumb butt), Uarbag (eagle), Khvyts (small, short), Tsara (fast, agile, sharp), Tsyg (thin), Sharakh (deer) and many others. et al.

As for women, they, in essence, could not but give ratings (nicknames) to the companions, but these names remained within the home circle, very rarely going into the sphere of public life, without becoming nicknames. The more taboo it was for them to become abusive estimates for sisters and any other relatives, this is followed by a men.

Относительно их прилагались только ласкательно-уменьшительные прозвища-имена, названными дедушками и бабушками с младенчества, и которыми пользовались до зрелости, когда и позже. Такие, как ШкIвокIва (белая), ЛаквайчIва (черноглазая), Хьыбла (Хьыбра – абаз.) (златокудрая или златоглазая – абх.), Амра солнечная, ТIатIа мягкая, Щаща полнокровная, КIважва княгиня, и мн. др. В частности, называли ХьапщрчIвачIва (золотой самородок), Разна (серебро), Сгвагва (середина моего сердца) и др.

Concerning them were attached only affectionately-diminutive nicknames-names called grandparents from infancy, and which were used until adulthood, sometimes later. Such as Shkokua (white), Laquicha (black-eyed), Hybla (Hybra – abaz.) (Golden-haired or Golden-eyed – abkh.), Amra solar, Tata soft, Schascha fulfilling, Kuazhwa Princess, and many others. etc. In particular, called Khyapzchrchacha (gold nugget), Razna (silver), Guagua (middle of my heart), etc.