How the Ossetian people used to live. To the falsifiers of the history of the origin of the Ossetians

1.06.2016

Currently, there is actual persecution against the traditional beliefs of Ossetians. Insults and various accusations against adherents of the ancestral faith in in social networks no longer uncommon. There are even calls for criminal prosecution of supporters of traditional beliefs, with the well-known call Soviet era“Where is the Prosecutor’s Office looking?” At the same time, the greatest irritation among critics is the provision in the Constitution of the Republic of South Ossetia, according to which Orthodoxy and traditional Ossetian beliefs are equal in rights (Article 33). The founders of our Republic are reproached for the fact that such a phenomenon was once enshrined at the legislative level. But something else is strange. At the same time, critics of traditional beliefs allow the Georgian church and various sects to work on the territory of the Republic of South Ossetia...

Opponents of the revival of folk traditions in the religious sphere have even gone so far as to deny the existence of folk beliefs at all. In particular, the idea is being pushed that the very concept of “traditional Ossetian beliefs” appeared only in our days. Therefore, we bring to your attention material written by the famous Ossetian writer, publicist, translator, and Russian army officer Soslan Temirkhanov back in 1922.

“Although the Ossetians are officially listed as Christians and Muslims, they still adhere to the religion of their ancestors, according to which they believe in One God, the Creator of the World, in the existence of the soul and the afterlife, and in the world of spirits subordinate to God.

This Ossetian religion knows neither temples, nor idols, nor the priestly class, nor holy books. Instead of sacred books, it has a mythology full of artless poetry, arousing that holy spark that lifts a person, illuminates and warms his soul, makes him strive for goodness and light, gives him courage and strength to fearlessly fight evil and vice, inspires him to self-sacrifice for the good of others.

Instead of an artificial temple, the Universe, beautiful and immense, serves as a temple for her, calling man upward to the beautiful and infinite. That is why Ossetians celebrate their religious celebrations in the lap of nature, on a mountain or in a grove, in the open air.

Instead of the priest, the elder of the family or clan, congregation or society acts. He is not the bearer of any sacraments, does not call himself a mediator between God and people, but is only an exponent of common feelings and beliefs.

Believing in God, the Creator of the World, Ossetians, however, make sacrifices only to patron spirits, believing that the achievement of their goals depends on their intervention. Doesn’t this follow from observation and reason: from observation because it has long been noticed that desire, around which both thought and will are intensely concentrated, is achieved by man, and from reason because it is unreasonable to reduce God to the level of a partial being capable of sacrifices to fulfill requests bearing for the most part selfish character; aimed at the detriment of others. It’s another thing to turn to patrons, spirits with passions: this is nothing more than turning to your spirit, which has various abilities that require turning to yourself; the stronger the desire, i.e. demand directed to one’s spirit, the more it manifests its internal abilities or its strength, and the more a person manages to achieve it, for the spirit is the same real force of nature, like any other force of nature, which can be used to one’s advantage, if only one knows how to handle with her.

Ossetians never talk about the essence of God, do not depict him and do not claim anything as truly said by God, but you often hear them say, when reproaching the unscrupulous, “Fear God, have a conscience.” Are they not saying by this that there is “something higher” to which a person must obey, that this “something higher” is manifested through conscience, which, as we know, represents the totality of the best concepts inherited from ancestors, or perceived by man himself. The best concepts contain the desire for the common good, the service of which requires, therefore, that “something higher” to which a person must obey.

Deeply believing in the immortality of the soul, Ossetians believe that those living on earth are closely, although not visible, connected with those who have passed on to the afterlife.

The cult of the dead among Ossetians is deeply religious in nature. The deceased, like a spirit, is alive and does not break ties with those living on earth. The dead are constantly remembered at home sacrifices, and thus the descendants are imbued with the spirit of their ancestors.

Thanks to this, fathers also see in their children those escapes from themselves that will be their continuation on earth and will be remembered at home sacrifices. That is why elders, and especially old people, take care of children and their upbringing, and although they cherish children, they do not pamper them with a sugary attitude, and do not allow themselves in the presence of children words and actions that could bring them down in the eyes of children. Afterwards, these too, having matured, surround their parents and the elderly with special honor, and remove all care from their elderly parents, freeing them from work.

Thus, thanks to the cult of ancestors, Ossetians in childhood enjoy especially careful attitude of older generations, then, having matured, they take upon themselves all the care of the family and parents, and, finally, in old age they enjoy peace, surrounded by attention and honor.

All religious festivals of Ossetians serve the development of a solidary community and are public meals with a religious background. At the common refectory table, everyone sits down on an equal footing: the last poor man, the first rich man, the noble and the simple, and in the name of the patron spirits, eating bread and dishes, they spend the meal talking about the bright spirits-zuars, about the mythical ancestors of the Narts and about the exploits of national heroes, as well as about public and national affairs.

All this creates an atmosphere of general uplift and promotes mutual understanding and a spirit of unity.

Thanks to this, people of different social positions form one broad society, meet as equals, visit each other, and spend feasts and amusements together. This communication raises the mental horizons of poor and uneducated Ossetians, unfamiliar with the life of cultural centers, and the intelligentsia is not allowed to break away from the people and turn into a narrow vicious circle. This same communication evokes mutual assistance, which is highly developed among Ossetians, and respect for the human person, tolerance for others, and as a consequence of all this, restraint and tact in relationships and social discipline.

The spirit of religiosity penetrates into the customs of the Ossetians and therefore their very fulfillment ennobles people’s relationships and gives them harmony and beauty.

In general, the Ossetian religion gives moral laws and teaches hard work, courage, endurance and self-sacrifice.

This religion is the force that supported the indestructible spirit of the Ossetians in their titanic struggle against the natural disasters of the mountains and their infertility, as well as the dominance of enemies who did not give them the opportunity to breathe freely.

The influence of the Ossetian religion is so great and beneficial, and it is not surprising that with such a powerful influence of their native religion, the Ossetians could not succumb to the influence of alien religions, despite the fact that the foreign conquerors supported their religion with all the power of their state apparatus, knowing well that only by instilling it can be finally conquered by the Ossetians.

Neither Byzantine and Georgian Orthodoxy, implanted in the Middle Ages, nor Islam, brought from the East and North, nor Russian Orthodoxy, implanted by police measures, took root in Ossetia, and Ossetians to this day continue to profess the faith of their ancestors, but do not want to be funny, like Don Quixote and do not fight windmills. That is why the Ossetians did not rebel and do not rebel against the ridiculous work of the aliens who forcibly implanted their religion.

Let them build temples and send priests who preach the most absurd absurdities in the name of God, but this does not prevent Ossetians from seeing the miraculous temple of God in the Universe, and in their mythology the best leader and inspirer.

The deeply religious worldview of the Ossetians, inherited from their ancestors, did not allow alien religions to be grafted onto them. This saved the Ossetians from the destructive influence of the official church, which sought to captivate and corrupt the souls of the conquered. And what vile actions the servants of Russian Orthodoxy and their Russifier friends were capable of can be seen from the history of the planting of Orthodoxy in Ossetia.

After the final conquest of the Ossetians, the tsarist government, according to the plan of the Holy Synod, sent missionaries to Ossetia, who, having no success in preaching Orthodoxy, began to lure children and the poor with gifts and those who came to them were attributed to Orthodoxy. Children, interested in gifts, appeared in droves, without the knowledge of their parents, and the poor, hunters of easy money, appeared several times, calling themselves by other people's names. In addition, the missionaries included in the lists of baptized people many people who did not come to them at all.

All their children, thus shown baptized, began to be considered Orthodox by the tsarist government, and it built churches for them and appointed priests. But these Ossetians, not considering themselves Orthodox, did not attend churches and did not pay attention to priests.

Then the government, through the police, began to forcibly force them to attend churches and perform Orthodox rituals, for evasion of which they began to be subjected to persecution, leading to imprisonment and separation of husband and wife (unmarried), even if they had children , and families began to break up and households went bankrupt, but the Ossetians still continued to boycott the Orthodox Church, not visiting it and not performing its rituals.

Then the government saw that its repressions did little to help the spread of Orthodoxy in Ossetia, and decided to move on to educational measures, and for this purpose began to cover Ossetia with a network of parochial schools and opened an Ossetian theological school in Ardon.

So, the facts themselves speak for the fact that in the life of Ossetians their native religion is a powerful factor that protects them from all hostile and corrupting influences.

In it, in this religion, are all the innermost beliefs of the Ossetian, which form the basis of his worldview, which cannot be killed by any violence. It, this religion of the Ossetians, is deeply religious, as it encourages us to strive for good and light and to fight evil and darkness.”

Our information

Temirkhanov Soslan Gavrilovich (1881 -1925). Born into a peasant family in 1881. Father - Temirkhanov Gavril Alekseevich, mother - Gabueva Ekaterina Andreevna. He was the oldest of six children in the family. Initially he received his education at home, after 6 classes of a real school, and in 1904 he was released with the rank of second lieutenant of the Tiflis cadet school.

Participant in the Russian-Japanese War. He was awarded the Order of St. Anne, 4th degree, with the inscription “For bravery in the Russo-Japanese War of 1904-1905.” Participated in the revolution of 1905-1907. Member of the First World War. For bravery and courage shown, he was awarded the Order of St. Vladimir with a saber and bow.

Besides military service, being a gifted person, was attracted to the humanities. He was a writer, historian, researcher, publicist, translator, collector of monuments of folk literature, teacher, and expert in the Ossetian language. He wrote the book “Iry istori” (“History of Ossetia”) in the Ossetian language, which was published as a separate edition in 1913 under the pseudonym “Vano”. The author highlights the historical past of the Ossetian people, the spread of our ancestors across Europe, the high culture of the people and their fall due to endless wars.

Since 1920 he worked in Vladikavkaz. He held various positions. He was a proofreader of the Ossetian language at the printing house of the Gorsky ONO Narkompros, a teacher of the Ossetian language... He collaborated with the newspaper “Kermen”, published stories (“Falloy”, “Trud”...). He wrote a historical essay about the hero of the Ossetian people of the Middle Ages, Os-Bogatyr, which was published as a separate book in 1922.

He wrote, as a rule, in the Ossetian language, and was an expert in it. But in the SOIGSI archive, manuscripts were discovered written by S. Temirkhanov in Russian in 1922: two essays “Ossetians” and “Folk Religion of Ossetians”.

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Basilica of St. George of Kauttis, 10th century, Tskhinvali. One of ancient temples South Ossetia. Divine services are held here very rarely. Entering the temple is easy: the door closes with a wire hook

Descendants of Alans

Vladikavkaz, the capital of North Ossetia, is located at the very foot of the Greater Caucasus Range; in good weather, its white peaks are clearly visible from the city center, right from the Terek embankment. Beyond the snowy passes is Georgia. East of Vladikavkaz, not far from the city limits, there is the border with Ingushetia and the Prigorodny district, the zone of the famous Ossetian-Ingush conflict. In the early 1990s, a full-scale civil war almost broke out here. A little to the north is the infamous Beslan.

The overwhelming majority of Ossetians are Orthodox Christians, but the Orthodox tradition here is surprisingly intertwined with national traditions. Thus, Ossetians honor Saint George the Victorious (Uastarji), whose image in the popular consciousness combines the features of an Orthodox martyr and a legendary deity from the pagan pantheon. If you move from the city to the west, on the way to the Alagir Gorge, on the right hand of the road there will be a small grove and a covered pavilion, which from a distance looks like a bus stop. In the center of the pavilion there is a colorful panel - a gray-haired old man soars astride a winged horse. This is Uastarji. The grove behind the pavilion is a sacred place; here, according to legend, Saint George appeared to the legendary warrior Khetag, the son of a Kabardian prince, who refused to convert to Islam.

Modern ones are considered the descendants of the ancient Alans - an Iranian-speaking people descended from the nomadic tribes of the Scythians and Sarmatians, who once inhabited vast territories from the Caspian steppes to the Crimean Peninsula. The book counters of Vladikavkaz are replete with monographs on Iranian studies, retellings of the hymns of the Avesta in comparison with folk epic Ossetians, foreign linguist students studying Iranian languages ​​come to local universities for internships. Once upon a time, medieval Alanya was the largest Christian state North Caucasus, and its territory extended from modern Kabardino-Balkaria and Karachay-Cherkessia in the west to modern Chechnya and Ingushetia in the east. In the Balkar village of Arkhyz, majestic Ossetian temples built by the Alans in the Byzantine style are still preserved. Here was the capital of the Alan diocese, and possibly the Alan state. It is believed that the Alan people were baptized at the same time as the Georgians; according to legend, this happened already in the 1st century through the works of the holy apostles Andrew the First-Called and Simon the Canonite. Historians do not undertake to refute or confirm this, but prefer to talk about Ossetian Orthodoxy only from the middle of the 10th century, when the region established strong ties with Byzantium. TO XII century The Alans form a national Christian tradition comparable to the Russian one.

Tskhinvali, city center. A significant part of the capital of South Ossetia is the private sector, one-story, less often two-story houses. In some places the landscapes are almost rural

At the beginning of the 13th century, Alania perishes under the blows of the Mongol hordes, and the surviving Alans go high into the mountains. Although the Alan diocese continued to exist, by the end of the 14th century, having become isolated and left without a bishop, it found itself deprived of its own clergy. Its Christian culture adapted to new conditions and acquired the features of “folk Orthodoxy.”

Ancient Orthodox churches, which the Ossetian land is still rich in, have turned into sanctuaries-zuars. The guardians of these places, the lay dzuarlags, eventually took on the functions of senders of “lay” worship. Most likely, most of them came from priestly families, but after the disappearance of the Alan diocese there was no one to ordain priests, and the children took over the baton from their own parents as best they could. Over time, they turned into some semblance of priests.

Mountain village Nuzal, North Ossetia. Here, in an ancient chapel of the 14th century, many scientists believe that the last Alan king and legendary warrior Os-Bagatar is buried. At the end of the 13th century, the Ossetians, led by Prince Bagatar, captured the Georgian fortress city of Gori and the surrounding lands. Later Tskhinvali will be founded here. Around 1306, Bagatar died, and the Alanian state died with him.

However, the last dzuarlags disappeared quite a long time ago; Since the beginning of the 19th century, many churches that had stood in ruins for four hundred years have been returned to their original functions through the efforts of partly Georgian, but primarily Russian missionaries.

Elder of All Ossetia

The Alagir Gorge stretches along the Ardon River, almost to the Roki tunnel, which connects South Ossetia with North Ossetia. At the very entrance to it there is the only convent in North Ossetia. Together with the abbess, Mother Nona, 15 nuns live here.

Behind a low fence are neat buildings. The monastery church, built in 2006 and consecrated in honor of the venerable martyrs Grand Duchess Elizabeth and nun Varvara, is painted with frescoes in the Byzantine style. Many inscriptions are duplicated in Ossetian. The liturgy has been served here with Ossetian elements for several years now. In the hands of the abbess, the prayer book is also in Ossetian, the translation was published through the efforts of the sisters of the monastery. Between the temple and the central monastery building there is a small hotel for pilgrims, surrounded by flowers on perfectly trimmed lawns. Ten years ago there was wasteland and ruins left over from a pioneer camp.

“What kind of pagans are we? All our traditions are permeated with Christianity,” the abbess explains to me. - For example, the pie at the table is first accepted by the father of the family, sitting in the middle, then the youngest - sitting exactly opposite the father, then the middle members of the family, on the left and right hand of the elder. What happens if you draw this diagram? Cross!" Abbess Nona (Bagaeva), a television journalist by secular profession, graduated from the Institute of Advanced Training for Employees of Regional Television and Radio Companies in Moscow, and defended her dissertation. I came to faith by accident. She came to the Kursk region to report on the resident of the Rila Monastery - the elder Archimandrite Hippolyte (Khalina), known throughout Russia and popular among the Ossetian diaspora, and ended up remaining a worker at the Kursk monastery. She lived in the monastery for several years, then for about a year she collected donations for the monastery, standing in Moscow near the metro - this was the monastic skill assigned to the elder for the young novice. “At first it was scary. The police often took me away, after all, my Caucasian residence permit, and she herself grumbled: what am I doing here, candidate of sciences? But obedience is above all. We met all the local homeless people, helped them as best we could, fed them,” recalls my mother. After going through the Moscow school of obedience, she returned to the Kursk region and soon went home as a nun - to set up the first convent for women in the republic. The idea to create a convent in Ossetia also belonged to Elder Hippolytus. He blessed the future abbess for the upcoming work.

Before the ritual meal, three Ossetian pies are carried around the temple in a “procession of the cross.” They circle the temple and the sacrificial ram

The monastery was opened in 2004. The intelligent mother turned out to be an excellent organizer. Almost simultaneously with the monastery, a monastic children's rehabilitation center grew next to the monastery, built with the help of Ossetian philanthropists and with the support of the Church Abroad. Children from Beslan and children from South Ossetia who survived the assault on Tskhinval are being rehabilitated here. Teachers and psychologists work with them. It is interesting that the spiritual children of the Kursk elder founded the second Ossetian monastery - a men's monastery. It is located in the neighboring gorge, Kuratinsky.

You have candles, we have sheep

The interfluve between the Big and Small Liakhva and the Ksan River on the southern slopes of the Caucasus Range is the so-called South Ossetia, a republic that became part of Georgia as an autonomous region in the early twenties and tragically tried to secede at the end of the 20th century. The ethnic conflict between Georgians and Ossetians here broke out into a real war in 1991, and only recently ended with the failure of the Georgian blitzkrieg and the introduction of Russian troops.

In the capital of South Ossetia, Tskhinvali, more than three years after the end of the conflict, there is almost no battle damage left. From the nearby heights, the scale of post-war construction is visible to the naked eye: all the new roofs are painted brick red, and in the center the majority of such roofs are located.

In Tskhinval itself, except cathedral There are several more Orthodox churches in honor of the Most Holy Theotokos, but most of them are half-abandoned. Before the war, due to strained relations between Georgians and Ossetians, the Georgian clergy practically did not minister to the residents of the city. The population itself was content with “folk Orthodoxy” and traditional rituals: every year they went up to the mountains to their native dzuars to slaughter a lamb and remember their ancestors.

Rams are slaughtered on religious and family holidays not only in Ossetia; Muslims and Christians do this in many Caucasian republics (for example, Georgia and Armenia). Typically, these sacrifices are considered a special form of expressing gratitude to God. “In Russia it is customary to light candles, and we slaughter lambs, but in essence they are the same thing,” the Ossetians explain. “When we slaughter a ram, we read prayers and pray not to some pagan god, but to the same God to whom we pray in the Church.”

Khoam in the village of Tsru, in the homeland of President E. Kokoity. Like other parishes in South Ossetia, it is de facto governed by the canonically unrecognized “Alan Diocese”

The Gabarev family lives in Tskhinvali, but comes from the high-mountain village of Zalda. Here their dzuar is the picturesque ruins of a temple, quietly nestled on a wooded slope. Today is a holiday for the Gabaraevs - their birthday. In Ossetian society, family ties still play a primary role, namesakes necessarily belong to the same clan, each clan has its own day - and this day remains one of the main family holidays. The area around the temple - Holy place. This is where the lamb will be slaughtered. The meat of the sacrificial ram will become the main treat on the festive table.

An improvised tablecloth is laid out right there: on it are simple salads and the obligatory Ossetian pies. Three pies, similar to large flat cakes, are also a ritual. The number of pies is a tribute to the Christian tradition that permeates any folk ritual. Before the feast, these pies are supposed to be carried around the temple building three times - like a religious procession. Throughout the ceremony, participants read folk prayers in Ossetian, their content generally corresponds thanksgiving prayer, addressed to God, although it is not related to those prayers that we can find in our Breviaries. In the meantime, the ram is slaughtered, having first fed it with salt (this is an obligatory element of the ritual) and singed part of the wool with a candle.

Boiled lamb meat is served on the table. The first three toasts are made by the oldest member of the family: to God, to the holy place and to family members. Subsequent toasts are made only by men; women are given the floor as an exception. Young people and men under thirty, as a rule, do not sit down at the table, but serve wine, fill glasses and take a closer look. The Ossetian feast is a serious test; before sharing a meal with adults, young people observe and learn how to behave correctly.

St. George the Victorious (in Ossetian Uastarji), fresco of the Nuzal Church, 14th century

Guests can enter the temple. Church services does not happen here, in place of the altar apse there is a table. There are pies, homemade beer, wine and chacha on the table. At the table, young guys - the offspring of other families of the same kind - make toasts. Each toast ends with a loud “omen!” - in the Ossetian manner, a converted church “amen”.

Today, many high-mountain Ossetian churches, which stood in ruins until recently, are being restored, and with them the balance between folk and church traditions is being restored. The temple has not yet been consecrated, but has already been built (in fact, rebuilt) in the town of Tsru. This settlement with a “spy” name is known throughout the republic, the CIA is the ancestral village of Eduard Kokoity, the president of South Ossetia, the presidential “zuar”.

Even higher into the mountains is the St. George's Church in the village of Ger (Georgian: Jeri). Church services in Jeri are rare, but the temple is operational. Unlike Zalda, its altar part is fenced off from the general space, and the “table” in the apse is a full-fledged altar. Pies are not placed here and drinks are not placed here. However, a little further down the road to the temple it is easy to notice the same benches under a small canopy - before the war both Ossetians and Georgians came here with their sheep, but now that the Georgian villages at the foot of the mountain have been destroyed (during the last war their population fled to Georgia), mainly Ossetians come to the temple. At the belfry, instead of ropes, tattered but easily recognizable flags of the victorious countries: Russia and South Ossetia are tied to the tongues of the bells.

“Every nation has its own holidays and traditions: Russians bake pancakes for Maslenitsa, and we cut lamb,” explain the Ossetians. On family and church holidays in the Caucasus, sheep are slaughtered everywhere; Georgians, Armenians and many other peoples have this tradition

But these churches are schismatic: de jure remaining the canonical territory of the Georgian Church, South Ossetia has been de facto governed for 20 years by the autonomous and canonically not recognized in the Orthodox world “Alan diocese”, which is in eucharistic communion only with the Greek “Old Calendarists” who broke away from the Greek Church at the beginning of the 20th century. The last war and unilateral recognition Russian state independence of the South Ossetian Republic aggravated the problem: the Georgian population, the natural flock of the Georgian Church, was expelled, and Georgian villages were practically wiped off the face of the earth.

Ossetian potential

In the North Caucasus, the only Christian republic remains North Ossetia. Its capital Vladikavkaz, as the center of the Vladikavkaz and Makhachkala diocese of the Russian Orthodox Church, unites Orthodox Christians from the entire region.

“Now in some circles it is fashionable to talk about Ossetian paganism. But the people need a “native” religion, says Ossetian historian, employee of the Institute of History and Archeology of North Ossetian State University Mikhail Mamiev. - If we “comb” everything into Russian traditions, we will simply lose parishioners. Then, in search of national identity, they will go to the real pagans. Folk traditions do not threaten Orthodoxy; on the contrary, they can become a reliable support for it. For four hundred years, our tradition has remained the guardian of Christian values, the guardian of the Orthodox Alan heritage, and now it cannot simply be ignored or rejected.”

At the first diocesan meeting of the Vladikavkaz diocese recreated this spring, held on May 4, a decision was made on the development of Ossetian-language worship in the republic. “We are starting work on a modern translation of the main liturgical texts into the Ossetian language,” explains Archbishop Zosima of Vladikavkaz and Makhachkala. - Already now, in some churches of our diocese, the Creed and the Gospel are read in parallel during worship in Slavic and Ossetian... The people who live here are very believers, and they have enormous potential. The Lord commanded his disciples to proclaim the Gospel to all nations, and Ossetian worship, I am sure, will be an adornment to our Church.” Perhaps worship will return to ancient churches located in mountain villages.

Text: Dmitry REBROV
Photo: Irina SECHINA

One of the peoples living in the North Caucasus is called Ossetians. It has rich and unique traditions. For many years, scientists have been interested in the question: “Are Ossetians Muslims or Christians?” To answer it, it is necessary to get acquainted with the history of the development of religiosity of this ethnic group.

Since ancient times, the Ossetian nationality has had different names. For example, they called themselves “iron adam”, and the country in which they lived - “Iriston”. The Georgians called them “ovsi”, and the country, accordingly, “Ovseti”.

Since the first millennium AD, people lived in the North Caucasus, in the Alanian kingdom. Over time, the Ossetians were greatly pushed out by the Mongols and Tamerlane’s troops, after which their way of life changed greatly. Having fallen under the influence of Georgia, they began to change their lives, and with it their religious affiliation. It became quite difficult for the people to live under the new conditions and had to settle in the harsh mountains.

People who observed the life of the Ossetians from the outside sympathized with them very much, since their country was closed and inaccessible to the outside world due to mountains shrouded in ice and snow, and also due to the presence of rocks and fast-flowing rivers. Due to the environment, Ossetia's fertility is low: apart from cereals such as oats, wheat and barley, virtually nothing will be born there.

Ossetians, whose religion has been considered Christian since ancient times, are today only considered as such because of their observance of Lent, veneration of icons, and faith in priests and churches. They have nothing more to do with Christianity. Previously, Ossetians revered many gods of the natural elements and looked for parallels between the Christian pantheon and saints in Islam. Very often they made sacrifices to Christian saints, such as Nicholas the Pleasant, St. George the Victorious, Archangel Michael and others.

The emergence of Christianity in Ossetia

How did Ossetians become Christians? This religion came to them from Georgia in the 11th-13th centuries - this is according to official data, but not many people know that the people became acquainted with this faith much earlier. And she gradually entered their lives.

Back in the 4th century, South Ossetians adopted Christianity from western Georgia. But due to the weakening of faith after Lazik’s departure to the Persians, religious teaching did not spread further. Again Christianity asserted itself during Justinian’s campaign against Ossetia and Kabarda. This happened already in the 6th century. During Justinian's activity as a missionary, churches began to be built, and bishops came from Greece. It was during this period that Ossetians became accustomed to elements of the Christian cult and rituals. But already in the 7th century, the campaigns of the Arab conquerors began, which again stopped the development of Christianity.

For many centuries, religious life in Ossetia remained unstable. There were Ossetian Christians and those who adhered to the Islamic faith. Both branches became family to them.

Study of Ossetian Faith

For many years, this people (Ossetians) adhered to both Christianity and Islam. Despite the differences between confessions, the rituals were carried out together. In addition, they were interconnected with ancient beliefs. Today North Ossetia has communities of 16 faiths. Researchers constantly monitor the inhabitants of the country and their religion; their attention is drawn to the form and degree of influence of faith on the people.

The beliefs of Ossetians began to be systematically studied after the annexation of Ossetia to Russia. It was the representatives of the Russian Orthodox Church who began to observe how the Ossetians, whose faith was unstable, lived and what traditions they preferred. And the first research began during missionary activity in the territory of this mountainous country.

Specifics of the Ossetian faith

Thanks to the traditional system of religion, for many centuries the opinion of the people developed, which was radically different from monotheistic beliefs. Their faith is open and capable of accepting completely new ideas and views from other faiths. The specificity of the Ossetian religion is the tolerant attitude of this people towards both Christianity and Islam. This is how they are - Ossetians. Whether there are Muslims or Christians around, it doesn’t matter to them. Despite the faith that family and friends accept, these people treat them the same, because in different times Both Christianity and Islam were present in the life of the people.

Manifestation of Christianity in Ossetia

The origins of the emergence of Islam in Alanya could not be studied as well as the advent of Christianity. There are some differences among scientists. The history of the Ossetians says that the faith of the sons of Allah began to spread in these lands in the 7th century, and other sources claim that Islam became “theirs” among the Ossetians only in the 18th century. Whatever it may be, the only thing known for certain is that the turning point occurred precisely after the annexation of Ossetia to Russia. Religious forms were dramatically transformed and adapted to the new rules. The Orthodox Church began to restore Christianity among the Ossetians, although it was not easy for the missionaries to achieve the desired result.

Ossetians treated baptism as an act necessary to join the Russian people, and were absolutely not interested in Christian dogmas and, naturally, did not adhere to rituals. It took several decades for Ossetians to come to know the faith of Christ and join church life. The creation of Christian schools, where public education took place, helped quite a lot in this.

Christianity and Islam began to develop in parallel after the annexation of Ossetia to Russia. Islam spread in some parts of the country, especially in the western and eastern regions. There people accepted it as the only religion.

Russia's influence on Ossetian religion

Already during the first Civil War, the Russian Orthodox Church was declared a stronghold of counter-revolution. Subsequently, there were repressions directed against the clergy. They lasted for several decades, churches and temples began to be destroyed. Vladikavkaz diocese already in the first 20 years Soviet power was destroyed. Ossetians, Christians or Muslims, did not have a single faith. And already in the years 32-37 there was a second wave of repressions, then both Christianity and the Muslim faith suffered. It was during these years that mass destruction and closure of churches were observed in Ossetia. For example, in Vladikavkaz, out of 30 cathedrals, only two have survived, which are still in use today.

In the 30s, the mosques that were located on the territory of North Ossetia were destroyed. The best clergy of various nationalities were persecuted.

It became very difficult for religious organizations to exist in Soviet times, but the Orthodox faith remained traditional and numerous for indigenous Ossetians. Only in the 90s did Islam begin to revive in Ossetia, communities began to be registered, and mosques were restored. The consequences of past attacks and raids are still felt today. The clergy do not have any professional training, and there is practically no literature necessary for worship. This affects the work of Muslim communities. There were attempts to invite young people who were educated in Egypt and Saudi Arabia, but they led to bad consequences, since along with them the Salafi teaching, unfamiliar and not inherent to the people, began to appear in the Caucasus.

Modern Ossetia

In the modern world, due to the transformation of religion, its new forms began to appear, which are very far from traditions. Ossetian culture is also undergoing changes. Under the guise of restoring the national Ossetian religion, there are attempts to create new movements that could become an alternative to Islam and Christianity. They are defined as non-pagan. Three such communities have already been registered in the Republic of Ossetia. They are trying to create a republican organization.

Today Ossetia has become a small state with a territory of almost 4000 square meters. km and a small population. After the August war with Georgia, Ossetians began to live in safety. The Georgians left them, but at the same time the people became very vulnerable. The borders of South Ossetia and Georgia are under strict control of the Russian authorities. Russia specifically created the Border Department for South Ossetia. After the war with Georgia, the country is recovering very slowly, and its capital Tskhinvali has only recently begun to truly reconstruct.

Pentecostals and communities of Ossetia

The situation with religion is quite peculiar. Only the Tskhinvali synagogue survived the atheism of the Soviet era, and is still in operation today, although it was converted into a Jewish cultural center. Nowadays, Jews began to leave Ossetia en masse and return to Israel, so the synagogue began to work for Ossetian Pentecostals. But now only the part of the building that was located in the back is operational, since the Jews held divine services in the front. There are six more Pentecostal communities throughout Ossetia.

Many representatives of the Ossetian intelligentsia accepted their faith, and for convenience, services are conducted in both Russian and local languages. Although Pentecostals are not officially registered today, they are absolutely free to develop and go about their business. This movement has taken a strong position in the social structure of the united church of Christians with the evangelical faith.

Ossetians today

A considerable part of Ossetians are still faithful to traditional beliefs. Different villages of the republic have their own sanctuaries and prayer houses. Today Ossetia is being restored and reconstructed. Due to the unsatisfactory socio-political situation, many citizens left the country, and those who remained live on low salaries. It is very difficult for people to engage in construction or purchase necessary food products, since Russian customs services continue to work according to the same scheme as before the war with Georgia. The Ossetian culture is not developing fast enough, so far they do not have the opportunity to get a good education and achieve something in life. And this despite the fact that Ossetia is rich in non-ferrous metals, they have wonderful timber, and the textile industry is being revived. The state can begin to develop and become one of the most modern, but this will require a lot of effort and a new government.

Ossetian religion today

The history of a people is quite complex, and the same is true with religion. Who are the Ossetians - Muslims or Christians? It's very difficult to say. North Ossetia has remained closed to research and not much is known about it. Experts estimate that approximately 20% of the population in the north are faithful sons of Allah. Basically, this religion began to rise after the collapse of the USSR; many young people in North Ossetia began to profess Islam, mainly in the form of Wahhabism. Some people think that the clergy wants to control the religious activities of Muslims, and that they themselves are tightly controlled by the FSB, albeit behind the scenes.

Religion and nationality

South Ossetia has become a haven for different nations- Ossetians and Georgians, Russians and Armenians, as well as Jews. Indigenous people left the country in large numbers due to the conflict in the 90s and began to live in Russia. This is mainly North Ossetia-Alania. Georgians, in turn, left en masse for their homeland. The Orthodox faith, despite all the vicissitudes, began to prevail among Ossetians.

The connection between culture and religion

The Ossetian culture is constantly evolving, but the people try to adhere to ancient traditions and teach this to new younger generations. For the residents of Ossetia, it is absolutely unimportant what religion their relatives and neighbors have. The main thing is a good attitude towards each other and mutual understanding, and God is one for everyone. Thus, it does not matter who exactly the Ossetians are - Muslims or Christians. For spiritual and mental development museums and theaters, libraries and educational establishments. The state is constantly working to improve the economy and other areas.

In Georgia, Turkey and other countries. The Ossetian language belongs to the Iranian group of the Indo-European family of languages; Almost all Ossetians are bilingual (bilingualism - Ossetian-Russian, less often - Ossetian-Georgian or Ossetian-Turkish.

The total number is about 700 thousand people, of which 515 thousand are in the Russian Federation.

Ethnonym

Ossetians are the name of the people, derived from the Georgian name Alan - oats (Georgian ოსები), which in turn came from the self-name Alan - ases. The self-name of Ossetians is “iron”. According to one version, this word goes back to “aria” (آریا, ārya, aryien - noble). However, the famous Iranian scholar Vaso Abaev denies this assumption. In Byzantine sources, Ossetians were called Alans, in Armenian Ossetians, in Russian Yasy.

Origin

Ossetians are direct descendants of Alans, hence the name of the Republic of North Ossetia-Alania.

In a broader sense, Ossetians are the descendants of the oldest Indo-European population of Europe and the only surviving northern Iranians.

For the first time, the hypothesis of the Iranian origin of the Ossetians was put forward by J. Klaport in the first half of the 19th century and was soon confirmed by the language studies of the Russian academician of Finnish origin Andreas Sjögren.

Already in the middle of the 19th century, the Russian scientist of German origin V. F. Miller wrote: “We can now consider it a proven and generally accepted truth that the small Ossetian nation represents the last descendants of a large Iranian tribe, which in the Middle Ages was known as Alans, in ancient times as Sarmatians and Pontic Scythians »

Story

Approximate map of Scythia in 1st millennium n. e.

Bordering on the Khazars, the Alans were a serious military and political threat to the Kaganate. Byzantium repeatedly played the "Alan card" in its ongoing imperial ambitions towards Khazaria. Using the geographical location of her fellow Alans, she imposed her political plans on the Khazars.

Religion

The majority of Ossetian believers profess Orthodoxy, adopted in the 7th century from Byzantium, later from Georgia, and from Russia since the 18th century. Some Ossetians profess Sunni Islam (adopted from the Kabardians in the 17th-18th centuries); Local traditional beliefs have been largely preserved.

Language

Ossetian architectural monuments

Dialects and ethnic groups

Ossetians living in Russian North Ossetia are divided into two ethnic groups: Irontsev (self-name - iron) and Digorians (self-name - Digoron). The Ironians predominate numerically; the Ironian dialect is the basis of the Ossetian literary language. The Digor dialect also has a literary form: in it, as in Iron, books and periodicals are published, and a drama theater operates. The ethnonym “Digorians” (ashdigor) was first mentioned in “Armenian History and Geography” (VII century). The Digor and Iron dialects of the Ossetian language differ mainly in phonetics and vocabulary.

Descriptions of Ossetians

Descriptions of Ossetians written by the first researchers who visited Ossetia have been preserved:

“Ossetians are quite well built, strong, robust, they are usually of medium height; men are only five feet two to four inches tall. They are rarely thick, but usually dense; they are simple-minded, especially women. They stand out among their neighbors with their appearance, which is very similar to appearance Europeans. Ossetians very often have blue eyes and blond or red hair; there are very few dark-haired people; they are a healthy and fertile race.” I. Blaramberg.

“In general, the anthropology of Ossetians differs significantly from the anthropology of other peoples of the Caucasus; Blonde hair and gray or blue eyes are common. Ossetians are tall and lean... The body of Ossetians is healthy and strong.” E. Zichy.

“Ossetians are a fairly slender people, robust and strong, usually of average height: men reach 5 feet 2-4 inches. Ossetians are not fat, but wiry and wide, especially women. They differ from their neighbors mainly in their facial features, hair and eye color, which are reminiscent of Europeans. Among Ossetians, blue eyes, blond and brown hair are often found; black hair is almost never seen. They healthy people and have many offspring." Y. Klaport. 1807-1808

“Once talking in Tiflis with an Ossetian, I told him that among German scientists there is a widespread opinion that we Germans are of the same race as the Ossetians and our ancestors in former times inhabited the Caucasus Mountains. In response, the Ossetian made fun of me; he was very beautiful man with Circassian eagle profile; An educated Russian standing next to me agreed with him. A Württemberg peasant from the Marienfeld colony was just passing by. The awkward figure of this German, his wide face with a sleepy expression and swaying gait were sharply different from the flexible, beautiful figure of the Caucasian. “How can it be,” exclaimed the Russian, “that you should be so reckless and recognize two peoples of such different types as belonging to the same race? No, the ancestors of these two people could just as easily have flown from the same nest as a falcon and a turkey. You see, this Ossetian and that German are engaged in the same work, they cultivate the fields and graze the herds. Send your peasants to the high mountains and dress everyone in Caucasian clothes, yet they will never turn out to be Ossetians... Even after a thousand years, you can tell their great-grandchildren from a mile away.” M. Wagner. 1850

Settlement

Ossetian cuisine

The main dishes of Ossetian cuisine are Ossetian pies (Ossetian chiritæ), beer (Osetian bægæny). As throughout the Caucasus, kebab is common in Ossetia (Ossetian fizonæg).

Research

The first to describe in detail the economic life, traditional life and culture of the Ossetians were the expeditions of S. Vanyavin (), A. Batyrev (,) and I.-A. Gyldenstedt (-). Even then, scientists noted both the “Caucasian features” of the Ossetians and their obvious dissimilarity with neighboring peoples. This explains the special interest in the scientific study of Ossetia.

An important contribution to the study of the Ossetian people was made by the prominent Russian scientist P. S. Pallas: he established the similarity of the Ossetian language not only with Old Persian, but also with the Slavic and German languages. Thus, already in the 18th century it was noticed that the Ossetian language belonged to the Indo-European language branch.

The works of Russian and foreign scientists, along with scientific expeditions, served as the beginning of a comprehensive study of Ossetia and the Ossetian people.

Some prominent Ossetians (in alphabetical order)

• Abaev V.I. - linguist, academician, researcher of Iranian languages ​​and, in particular, the Ossetian language.
• Andiev S.P. - outstanding freestyle wrestler. Two-time Olympic champion (1976, 1980), four-time world champion (1973, 1975, 1977, 1978), World Championship silver medalist (1974), World Cup winner (1973, 1976, 1981), European champion (1974, 1975, 1982) , winner of the Spartakiad of the Peoples of the USSR (1975), champion of the USSR (1973-1978, 1980), winner of the absolute championship of the USSR in freestyle wrestling (1976). Honored Master of Sports of the USSR (1973), Honored Trainer of Russia (1988).
• Baroev Kh.M. - Honored Master of Sports of Greco-Roman wrestling. Champion of Russia (2003, 2004, 2006). World champion (2003, 2006). World Cup winner (2003). Winner of the Games of the XXVIII Olympiad in Athens (2004) up to 120 kg.
• Beroev V.B. (1937 – 1972) - Famous actor of Soviet cinema. Starred in the films: The Plane Didn't Land (1964), Our House (1965), Major Whirlwind (1967), There is No Ford in Fire (1967), Leningradsky Prospekt, Caesar and Cleopatra, Fleet Officer, Masquerade.
• Berezov T. T. - Honored Scientist of the Russian Federation, Academician of the Russian Academy of Medical Sciences, Doctor of Medical Sciences, Professor; Chairman of the Moscow Ossetian Diaspora.
• Bolloev T.K. - famous Russian businessman, President of OJSC Baltika Brewing Company (1991-2004).
• Gagloev V. M. (1928-1996) - Ossetian writer, playwright
• Gazzaev V. G. is a famous Soviet striker, a member of Grigory Fedotov’s scorers club (117 goals), a football coach who managed to collect almost full set awards that can be won in Russia. Honored Coach of Russia, “Coach of the Year” according to UEFA (season 2004-05).
• Gergiev V. A. - artistic director of the Mariinsky Theater in St. Petersburg. People's Artist of Russia, twice laureate of the State Prize of Russia, "Conductor of the Year" (1994), First Class Cross "For Merit" (Germany), Order of the Grand Ufficiale (Italy), Order of L'Ordre des Arts et des Lettres (France); repeatedly he, as the best conductor of the year, was awarded the country's highest theater prize, the Golden Mask (from 1996 to 2000). In 2002, he was awarded the Presidential Prize of Russia for his outstanding creative contribution to the development of art. In March 2003, the maestro was awarded the honorary title " UNESCO World Artist."
• Varziev Kh. P. - the first certified choreographer of Ossetia (GITIS-1968) and the state academic folk dance ensemble "ALAN", Honored Artist of the Russian Federation.
• Dzagoev A.E. - CSKA midfielder. Best young football player of the Russian Premier League (winner of the “First Five” award): . The main opening of the Russian football season: .
• Dudarova V.B. - famous female conductor; Dudarova's name is included in the Guinness Book of Records as the name of a woman who has worked with major orchestras for more than 50 years.
• Isaev M.I. - Russian linguist, sociolinguist, researcher of Iranian languages ​​and head of a number of works on the study of Esperanto.
• Karaev, Ruslan - professional kickboxer. Winner of the 2005 K-1 World Grand Prix in Las Vegas and the 2008 K-1 Grand Prix in Taipei. World champion among amateur kickboxers (2003). European champion among amateur kickboxers (2003).
• Kantemirov, Alibek Tuzarovich (1903-1976) - founder of the Soviet equestrian circus and the famous Kantemirov dynasty of equestrians, People's Artist of Russia.
• Kuchiev Yu. S. - Arctic captain, first to reach the North Pole, Hero of the Soviet Union, recipient of many USSR awards.
• Mamsurov, Khadzhiumar Dzhiorovich (1903-1968) - Hero of the Soviet Union, Colonel General, legendary intelligence officer.
• Pliev, Issa Aleksandrovich - Soviet general who distinguished himself during World War II, twice Hero of the Soviet Union and Hero of the Mongolian People's Republic.
• Taymazov, Arthur - two-time Olympic champion (2004 and 2008), silver medalist of the 2000 Olympics, world champion 2003, 2006. freestyle wrestling
• Tokaev G. A. - Soviet scientist, leading specialist in the field of aviation and missile developments of the USSR. A world-famous specialist in the field of thermodynamics and space research, who worked on Concorde and the NASA Apollo program, professor at the British City University, honorary member of many Academies and scientific societies.
• Fadzaev A.S. - two-time Olympic champion, six-time world champion, multiple European champion, winner of the Super Cup in Tokyo - 1985 and the Goodwill Games 1986, the first winner of the "Golden Wrestler", awarded to the best wrestler on the planet.
• Khadartsev, Makharbek Khazbievich - two-time Olympic champion, five-time world champion, four-time European champion, multiple winner of World Cups, Goodwill Games, etc.
• Khetagurov K.L. - founder of Ossetian literature, poet, educator, sculptor, artist.
• Tsagolov, Kim Makedonovich (1903-1976) - Major General, awarded 28 state awards and honorary badges of the USSR, Russia, Afghanistan, Poland. He was awarded the highest insignia of the Soviet Committee for the Struggle for Peace - the medal "Fighter for Peace" and the Russian Academy of Natural Sciences - "Knight of Science and Arts", several honorary nominal awards of the Minister of Defense of Russia and the Chief of the General Staff of the Armed Forces of Russia.
• Khetagurov, Georgy Ivanovich (1903-1976) - army general, Hero of the Soviet Union.
• Tsarikati, Felix - Honored Artist of Russia, People's Artist of North Ossetia, popular performer of modern pop songs.
• Cherchesov S.S. - Russian football coach, formerly Soviet and Russian football player, goalkeeper, Honored Master of Sports of Russia. Winner of the Goalkeeper of the Year prize (Ogonyok magazine prize): 1989, 1990, 1992, 2nd place in the list of the best football players of the USSR in 1989 according to a poll by the Football weekly. Cherchesov is the oldest football player to play for the Russian national team.

Photo gallery

Ossetians photo, Ossetians
Khetagurov Gazdanov Kotsoev Abaev Tokati Gergiev Dudarova Taymazov

Self-name

Iron, Digoron

Number and range

Total: 670-700 thousand people.
Russia Russia: 528,515 (2010), 514,875 (2002)

• • North Ossetia North Ossetia: 459,688 (2010)
  • Moscow Moscow: 11,311 (2010)
  • Kabardino-Balkaria Kabardino-Balkaria: 9,129 (2010)
  • Stavropol Territory Stavropol Territory: 7,988 (2010)
  • Krasnodar region Krasnodar region: 4,537 (2010)
  • Moscow region Moscow region: 3,427 (2010)
  • St. Petersburg St. Petersburg: 3,233 (2010)
  • Karachay-Cherkessia Karachay-Cherkessia: 3,142 (2010)
  • Rostov region Rostov region: 2,801 (2010)
  • Tyumen region Tyumen region: 1,713 (2010)
  • Krasnoyarsk region Krasnoyarsk Territory: 1,493 (2010)
  • Volgograd region Volgograd region: 1,034 (2010)

Syria Syria: 68,600
South Ossetia South Ossetia (partially recognized state): 45,950 (2012 estimate)/65,223 (1989 census)
Turkey Turkey: 37,000
Georgia Georgia: 36,916 (2002 census)

• • Shida Kartli: 13,383 (2002)
  • Tbilisi: 10,268 (2002)
  • Kakheti: 6,109 (2002)

Uzbekistan Uzbekistan: 8,740
Ukraine Ukraine: 4,834 (2001)
Azerbaijan Azerbaijan: 2,620
Turkmenistan Turkmenistan: 2,310
Kazakhstan Kazakhstan: 1,326 (2009)
Abkhazia Abkhazia (partially recognized state): 605 (2011)
Kyrgyzstan Kyrgyzstan: 570
Belarus Belarus: 554 (2009)
Tajikistan Tajikistan: 396 (2010)

Language

Ossetian, Russian, Turkish

Religion

Christianity, Islam (according to some sources at the beginning of the 2000s, the share of Muslims among Ossetians is 30-40%, according to others - there have never been more than 12-15% of Muslims), traditional Ossetian beliefs

Racial type

Caucasians

Related peoples Ethnic groups

Ironians, Digorians

Ossetians(Ironsk. ir, irӕtӕ; digor. digorӕ, digorænttæ) - people living in the Caucasus, descendants of Alans, the main population of the republics of North Ossetia-Alania (RF) and South Ossetia. They also live in other regions of the Russian Federation, in Georgia, Turkey and other countries. The Ossetian language belongs to the Iranian group (northeastern subgroup) of the Indo-European family of languages. Ossetians are mostly bilingual (Ossetian-Russian bilingualism, less commonly Ossetian-Georgian or Ossetian-Turkish).

The total number in the world is up to 700 thousand people, of which 528.5 thousand are in Russia (according to the 2010 census).)

• 1 Ethnonym
  • 1.1 Renaming Ossetians to Alans
• 2 Self-name
  • 2.1 Self-name of the Digorians
  • 2.2 Self-name of the Ironians
    • 2.2.1 Self-name of ethnographic groups of Ironians
      • 2.2.1.1 Toils
      • 2.2.1.2 Kudartsy
  • 2.3 The problem of a common self-name
    • 2.3.1 Translation of “Ossetians, Ossetia” into dialects of the Ossetian language
    • 2.3.2 Self-name in folklore
• 3 Language
  • 3.1 Dialects and sub-ethnic groups
• 4 Origin
  • 4.1 Research history
• 5 History
  • 5.1 Ancient history and the Middle Ages
  • 5.2 Annexation of Ossetia to Russia
  • 5.3 Societies of Ossetia
• 6 Religion
  • 6.1 History of the formation of traditional beliefs
  • 6.2 Modern form
  • 6.3 Population share
• 7 Genetics and phenotype of Ossetians
• 8 Resettlement
• 9 Research
• 10 Ossetian cuisine
• 11 Ossetian architecture
• 12 Ossetian traditional costume
• 13 Photo gallery
• 14 Notes
• 15 See also
• 16 Links
• 17 Literature

Ethnonym

The ethnonym “Ossetians” is derived from the name “Ossetia”, which in Russian appeared from the Georgian name for Alania and Ossetia - “Oseti”. in turn, “Oseti” is formed from the Georgian name for Alans and Ossetians - “axis”, “ovsi” (Georgian ოსები) and the Georgian topoformant "-eti".

The Georgian name “axis” or “ovsi” comes from the self-name of a part of the Alans - “aces”. Also, the Armenian name Alan - “wasps”, the Russian name Alan - “Yasy” and the name of the Yasy people, related to the Ossetians, come directly from “asy”.

From Russian, the ethnonym “Ossetians” found its way into other languages ​​of the world.

Renaming Ossetians to Alans

Among some Ossetians there is an idea to rename it Alan. The renaming was repeatedly discussed, and decisions were made in favor of the renaming.

• In 1992, at a meeting of the society “Khistorty Nykhas” (Ossetian: Khistorty Nykhas - Council of Elders of North Ossetia), it was decided to rename Ossetians to Alans and North Ossetia to Alania.
• In 2003, the clergy of the Alan diocese of the Greek Old Calendar Church called for the restoration of the original name of the state and renaming the Republic of South Ossetia to the Republic of Alania.
• In 2007, at the VI Congress of the Ossetian people, the President of South Ossetia Eduard Kokoity called for the adoption of a single anthem of South Ossetia, the return of the historical name of the people and the renaming of South Ossetia to Alania.

Self-name

Self-name of Digorians

The self-name of the Digorians is Digoron in the plural digorænttæ or digoræ. The ethnonym “Digoron” is mentioned in Armenian geography of the 7th century in the form “tikor” and “astikor”.

According to Vaso Abaev, the ethnonym "Digoron" comes from an old Caucasian tribal name. He identified the root "dig-" ethnonym "Digoron" with "-dyg-" from the self-name of the Circassians, “Adyghe”. This point of view was criticized by R. Bielmeier and D. Bekoev, who traced the ethnonym to “tygwyr” in the Iron dialect, meaning “gathering, cluster, group.” O. Menchen-Helfen (English)Russian associated “digoron” with the name of the Tochars - “togar”. in turn, Aleman, agreeing with V. Abaev, considers the hypotheses of his critics to be implausible.

Self-name of the Ironians

The self-name of the Iron people is “iron”, in the plural “irӕtӕ” or “iron adӕm”.

From the point of view of Vsevolod Miller, whose etymology was supported by J. Harmatta (English) Russian, G. Bailey (English) Russian, R. Schmitt (German) Russian. and A. Kristol, the ethnonym “Iron” goes back to other Iran. “arya” (*aryāna- - “arya”, “noble”). However, V. Abaev spoke critically about this, pointing out that the natural reflection of *aryāna- in the Ossetian language looks like allon and assumed a Caucasian source for the ethnonym “ir”. A detailed counter-argumentation against Abaev’s conclusions was given by T. Kambolov.

In turn, J. Cheung, agreeing with Abaev regarding criticism of Miller’s etymology and developing the position of R. Bielmeier, compares “ir” with the ancient Iranian “uira” (person, man), Avestan “vira” (man, warrior), Sogdian “wyr " (man, husband), Yaghnobi "vir" and Sanskrit "vira" (man, hero).

Self-name of ethnographic groups of Ironians

Tuals

The ethnonym “tual”, “tualtӕ” or “tval”, common among the Ironians of the Naro-Mamison Basin, is found in Pliny in the form of “Valli”, in Armenian geography (“Ashkharatsuyts”) in the form of “dualk”, in Ibn Rusta as “Tulas” and, in addition to this, in many Georgian sources identifying the “Dvali” people in the “Dvaletia” region located on both sides of the Caucasus ridge (its part “Urs-Tualta” located in South Ossetia is known in Georgia as “Magran-Dvaleti”) . From the point of view of a number of scientists, the ethnicity of this people has changed over time. Being originally autochthonous Caucasian people(supposedly belonging to the Nakh or Nakh-Dagestan language group) they were gradually assimilated by the Alans and subsequently by the Ossetians.

Various assumptions have been made regarding the etymology of “tual”. Vaso Abaev considered him connected with the local Caucasian ethno-cultural world. Agusti Aleman, recognizing the unknown etymology, traced the ethnonym itself to the Georgian form and the name of a similar people among Ptolemy, and T. Pakhalina associated it with ancient Iran. "t/dwar/la" from an Indo-European root meaning "to gain strength, to have strength." in turn, the Swedish linguist G. Sköld correlated “tual” with the anthroponym “Dula”, the name of the Alan prince.

Kudartsy

An ethnographic group of Iron people - Kudars, originating from the Kudar Gorge in South Ossetia, retaining a common self-name - Iron, also have their own - kuydayrag (in the plural kuydayrægtæ or kuydar). The ethnonym “kuydar” is presumably mentioned in the Armenian geography of the 7th century in the form Kowdētk (Kudet). Suren Yeremyan identified it with the toponym of the Kudaro gorge in South Ossetia. Robert Husen identified it as an Alan-Ossetian tribe that lived at the source of the Rioni and was known in Georgia as Kudaro. A different understanding was presented by Konstantin Tsukerman, elevating the ethnonym to the Georgian name Goths translated into Armenian language- k" ut" k".

To explain the etymology of the topo- and ethnonym Kuydar, different assumptions were given. V. Khugaev, similar to the point of view put forward earlier by A. T. Agnaev, compares the ethnonym “kuydar” with the Pamir toponym “Kudar” - the name of a river and gorge, which, when divided into “K'wy + dar”, is connected, from his point of view, in the first part with the Persian "kuh 'mountain'" and in the second with the Persian "dar 'door'". Yuri Dzitsoity, criticizing other versions, offered his understanding of the origin of the ethnonym from the self-name of the ancient Scythians (from Scythian *skuda/*skuta/*skuδa).

The problem of a common self-name

N.G. Volkova in her work “Ethnonyms and Tribal Names of the North Caucasus” states that among the Ossetians there is no common self-name, despite the presence of a common self-awareness and a unified representation of their ethnic group in contact with other peoples of the Caucasus. She argues that in their own environment, Ossetians clearly distinguish between two groups: Ironians and Digorians, and also believes that there is no common name for the entire territory of Ossetia in the Ossetian language. As N.G. Volkova notes, although all South Ossetians are Ironians, nevertheless the Ossetians of North Ossetia call them “Kudars” - a name that the Ossetians of South Ossetia themselves associate exclusively with those Ironians who come from the Kudar Gorge. V. Abaev, in turn, wrote that the ethnonym iron, which researchers consider one of the most important evidence of the Iranian origin of the Ossetian people, is the tribal self-name of eastern and southern Ossetians.

Translation of “Ossetians, Ossetia” into dialects of the Ossetian language

As T. Kambolov notes in his work on the linguistic situation in North Ossetia, a number of Ossetians recognize a certain problem with the translation of “Ossetians, Ossetia” into dialects of the Ossetian language. He, in particular, cites a statement by a number of representatives of the Ossetian scientific and creative intelligentsia, who argued that as a result of discriminatory policies in Soviet times, the words “Ossetian” and “Ironian” became synonymous and the Digor component was excluded from the concept of “Ossetian language”, although the literary language , as they claim, was formed and developed in both the Iron and Digor dialects.

Self-name in folklore

The general self-name “allon” was preserved among Ossetians only in the Nart epic and other genres of national folklore. The older form is “allan”, which, as a result of a natural transition A V O, moved to "allon". Goes back to other Iran. *aryāna- - “Aryan”. As Vaso Abaev noted in his works “Historical and Etymological Dictionary of the Ossetian Language” and “Ossetian Language and Folklore”:

“It is not true that the term Alan has disappeared from Ossetian. It has been preserved. Preserved in folklore and fairy tales. Where in Russian fairy tales the cannibal speaks of the “Russian spirit,” in Ossetian fairy tales the “Allon (= Alan) spirit”, or “the spirit of allon-billon” (allon-billony smag) invariably appears. Here “allon” can only mean “Ossetians,” because the people naturally think of the heroes of their Ossetian fairy tales as Ossetians. If these heroes in fairy tales are called allon, then it is obvious that allon was the self-name of Ossetians in the past.”

As for billon, it represents, most likely, an artificial, assonant variant of allon (Reimwort), cf. megr. alani-malani (Kapshidze 193). - sӕ iw u allon, se "nnӕ u billon “one of them is allon, the other is billon” (Brit. 86); sometimes allon occurs independently, without billon: … fӕlӕ wӕm allony smag cӕwy (YuOPam. III 82).

Language

Main article: Ossetian language

The Ossetian language belongs to the northeastern subgroup of the Iranian group of the Indo-Iranian branch of the Indo-European languages ​​and is the only surviving relic of the Scythian-Sarmatian linguistic world. There are two dialects: Digor and Iron.

Dialects and sub-ethnic groups

Currently, Ossetians living in North Ossetia are divided into two sub-ethnic groups: Ironians (self-name - Iron) and Digorians (self-name - Digoron). The Ironians predominate numerically; the Ironian dialect is the basis of the Ossetian literary language. The Digor dialect also has a literary form: in it, as in Iron, books and periodicals are published, and a drama theater operates. The Digor and Iron dialects of the Ossetian language are quite different, mainly in phonetics and vocabulary.

Ossetians living in South Ossetia (South Ossetia) and people from South Ossetia are mistakenly assigned the term “Kudar people” (kuydayrag), after the name of the Kudar Gorge in South Ossetia. Only a few Ossetian families come from this gorge. In fact, the population of South Ossetia speaks two subdialects of the Iron dialect of the Ossetian language - Kudaro-Java (widespread in most of the territory of the Republic of South Ossetia) and Chsansky (widespread in the east of the Republic of South Ossetia). in the southern dialects there are more Georgian borrowings, in the northern dialects there are Russian roots in place of the same borrowings (for example, “rose” in the north is called rozæ, and in the south wardi). As for the dialects in North Ossetia, it should be noted that as a result of the resettlement from the mountains to the foothill plains, the spoken differences in the Iron dialect were leveled out with the displacement of other dialects by the “soaking” (according to the pronunciation of the phoneme /ts/) Kurtatin.

There is also a long-standing scientific debate regarding the Kudar-Java dialect in South Ossetia. Although according to all the main phonetic, morphological and lexical features it is close to the Ironic dialect and is opposed to the Digor dialect, some authors, such as G. S. Akhvlediani, Yu. A. Dzitsoity and I. Gershevich, identify the Kudar-Java dialect as the third dialect in the Ossetian language (in particular, based on the special paradigm of the future tense of the verb). I. Gershevich (English) Russian, in addition, pointed out the closeness of Kudar-Java with a number of Scythian reflexes, considering this dialect a descendant of Scythian, in contrast to the Iron dialect, which, in his opinion, is a descendant of Sarmatian. in turn F. Thordarson (Norwegian) Russian. believed that the Kudar-Java dialect is in some respects a more archaic dialect, in contrast to its related Northern Iron dialects. A Y. Harmatta (English) Russian. expressed an opinion about the possible connection of some reflexes in Old Kudarodzhavsky directly with Old Iranian ones.

Origin

The basis of the ethnogenesis of the Ossetian people was the association of Alan tribes with the participation of the local Caucasian Koban population, hence the name of the Republic of North Ossetia-Alania. This is confirmed both by language and mythology, and by archaeological and anthropological data from Ossetian burials.

History of research

For the first time, the hypothesis of the Iranian origin of the Ossetians was put forward by Jan Potocki in the 18th century. and developed in the first half of the 19th century by Julius Klaproth and soon confirmed by the language studies of the Russian academician Andreas Sjögren.

Already in the middle of the 19th century, the Russian scientist V. F. Miller wrote:

Story

Main article: History of Ossetia

Ancient history and the Middle Ages

Main article: Alanya Approximate map of Scythia in the 1st millennium AD. e. Caucasus after 1065

According to evidence from archeology and ancient authors, in the past Iranian-speaking nomads occupied large territories from the Danube and the Eastern Baltic to approximately the Urals; their country was called Scythia after the name of the dominant people - the Scythians. Later, the Sarmatians or Sauromatians took the leading role in Scythia. In the 2nd century BC, in his works on geography, Ptolemy calls this territory Sarmatia. The Sarmatians, like the Scythians, were not a single people, but a group of related tribes.

Bordering on the Khazars, the Alans were a serious military and political threat to the Kaganate. Byzantium repeatedly played the “Alan card” in its ongoing imperial ambitions towards Khazaria. Using the geographical location of her fellow Alans, she imposed her political plans on the Khazars.

Later, the Khazars were defeated by the Old Russian state and finally finished off by the Polovtsians. By the beginning of the 13th century. The Alans were in alliance with the Polovtsians. 1222 The Mongols invaded the North Caucasus. The Alans, in alliance with the Cumans, fought the Mongols, but neither side prevailed over the other.

At the kurultai of 1235 in the capital of the Mongol Empire, Karakorum, a decision was made on a new, grandiose campaign against Rus' and the Caucasus. At the head of this invasion to the west was Batu (Batu, in some sources Sain Khan) - the son of Jochi and the grandson of the deceased Genghis Khan.

In 1237, simultaneously with Russia, the Tatar-Mongols attacked the Northwestern Caucasus. In the autumn of 1238, the conquest of Alanya began. Alania, which was experiencing a period of political decentralization and fragmentation, could not unite all its forces in the face of the impending danger and provide organized resistance.

A surviving Alan church in the village of Arkhyz on the territory of modern Karachay-Cherkessia

The fall of Magas, the most significant and fortified city of Alanya in January 1239, was a heavy blow for the Alans, which finally decided the outcome of the struggle in favor of the conquerors.

As a result of the campaign of 1238-1239. a significant part of plain Alania was captured by the Tatar-Mongols, Alania itself as a political entity ceased to exist. This was the largest catastrophe for the medieval North Caucasus, which dramatically changed the balance of political forces in the region, reshaped its entire life and marked the beginning of a new historical era of the late Middle Ages.

In 1346-1350 On the territory of the Golden Horde (and in the North Caucasus), a plague epidemic broke out, claiming thousands of human lives, and from 1356 onwards. The Horde began to experience feudal unrest and civil strife, which marked the beginning of its decline. This sealed the fate of the Golden Horde state in the face of a new formidable danger that had arisen in the east in the person of the Central Asian emir Tamerlane (Timur).

Timur then invaded the territory of modern North Ossetia. This invasion is recorded in Ossetian folklore, in the Digor historical song “Zadaleskaya Nana” (Ossetian Zadaleskaya mother): “Bloody rain, bloody rain over Tapan-Digoriya, over Tapan-Digoriya. The wolves of Akhsak-Timur with iron mouths turned their green fields black,” says this song. In the view of the Digorians, Tamerlane was transformed into a creature with supernatural features, who rose to the sky and became the North Star. According to other legends, Timur is associated with the end of the world.

Necropolis near the village of Dargavs, North Ossetia. The largest in the North Caucasus.

The Alan population survived in the mountains, where they mixed with local autochthonous tribes and passed on their language to them. At the same time, the division of the Ossetian people into gorge societies probably took shape: Tagaur, Kurtatin, Alagir, Tualgom, Digor.

Annexation of Ossetia to Russia

In the spring of 1750, the Russian government and the Ossetian embassy began official negotiations. They began at a meeting of the Senate, which was devoted to a special discussion of the issue of the development of Russian-Ossetian relations. At this meeting, Zurab Magkaev set the main tasks, which he considered as the most important in the negotiations. among them were: the annexation of Ossetia to Russia, ensuring its external security, the resettlement of part of the Ossetian population to the foothill plains of the Central Caucasus and the establishment of mutually beneficial trade relations. formed by the middle of the 18th century. international situation The Russian government could not yet take steps for the sake of Ossetia that would entail diplomatic complications for Russia. Hoping to push the Russian side to more decisive action, Zurab Magkaev announced that Ossetia is ready to field an army of 30 thousand soldiers to take part in military operations against Turkey and Iran, Russia’s main rivals in the Caucasus. In addition to geopolitical ones, Russia also had economic interests in Ossetia: due to the frequent wars that Russia waged in the first half of the 18th century, and the large shortage of such strategic raw materials as lead, the government was of particular interest in the prospect of industrial mining of lead ore in Ossetia .

Tower of Tsagarayevs (H'allodzhy masyg) and tower of Gabisovs (Gabysaty masyg). Village of Tsymyti, town of Khalgon, Kurtatinskoye Gorge, North Ossetia.

At the end of December 1751, the official reception of the Ossetian embassy by Elizaveta Petrovna took place. According to a pre-established protocol, specific issues related to Russian-Ossetian relations were not discussed. The reception was more reminiscent of a solemn ceremony dedicated to the establishment of Russian-Ossetian diplomatic contacts. Solemn speeches were made there. Zurab Magkaev thanked the Empress for the warm welcome given to the embassy and expressed hope for the establishment of close relations between Ossetia and Russia.

In accordance with the new agreements reached after the meeting with Elizaveta Petrovna, the Russian government declared the foothill plain of the Central Caucasus, the basins of the Ardon, Fiagdon and Terek rivers to be “free and free” lands. The resettlement of Ossetians to these lands, who considered them as their historical territory, was supported by official St. Petersburg.

After Russia's victory in the Russian-Turkish War of 1768-1774, Russia could openly declare its interests in the Caucasus.

As an urgent measure, Astrakhan Governor P.N. Krechetnikov was asked to hold negotiations with Ossetia regarding its annexation to Russia. in turn, the governor instructed the Kizlyar and Mozdok commandants to send officials to Ossetia who would begin preparing Russian-Ossetian negotiations. The Kizlyar commandant sent a geological and political expedition to Ossetia led by captain Afanasy Batyrev. Afanasy Batyrev was several days ahead of the envoy of the Mozdok commandant, Captain Kazykhanov, who arrived in Ossetia with the translator Pitskhelaurov.

In the Kurtatinsky Gorge, in the house of Andrei (Aleguki) Tsalikov, a council of influential elders from the Alagir and Kurtatinsky societies gathered. The issue of annexing Ossetia to Russia was discussed there. Captain Kazykhanov and Afanasy Batyrev were present at the council meeting. The day before, Afanasy Batyrev managed to meet with the residents of the Alagir Gorge. He told the council of elders, gathered at Andrei Tsalikov’s, that “from many I heard a desire to create a fortress from Russia, where there used to be an Ossetian farmstead, and to have a commandant and a command in it, where many of them would settle and live without fear of anyone.” .

After the council meeting, the Ossetian elders went to Mozdok to negotiate with the governor. The embassy formed by the council included 20 people. With them, the Ossetian ambassadors carried a “Petition” prepared in advance addressed to the Astrakhan governor, consisting of a “preamble” and “provisions”. The preamble emphasized the commitment of the Ossetian people to the “Christian law” and expressed gratitude to Russia for the revival of Christianity. its stating part noted the political independence of Ossetia from any other country, and the raids of the Circassian princes were called the main external danger. The Ossetians’ desire for an alliance with Russia was formulated as the hope that “we will not be abandoned against our wishes and will be under the protection of our most merciful sovereign.”

The annexation of Ossetia to Russia corresponded to the national interests of Ossetia. It brought closer the solution to such important issues as the resettlement of Ossetians to the foothill plains, ensuring external security and establishing trade relations with Russia. Ossetians participated in many wars in Russia; there were many Ossetian Cossacks in the Terek Cossack army

Societies of Ossetia

Main article: Societies of Ossetia

Previously, Ossetians were divided into separate societies with self-government. Most societies in Ossetia were democratic - governed by the people's assembly (osset. nykhas). some were ruled by princes.

Religion

Ossetians are considered Orthodox. Christianity was adopted by the Alans from Byzantium in the period from the 4th to the 9th centuries. Then Orthodoxy was revived in the period from the 18th to the 19th centuries. Ossetians are adherents of traditional Ossetian beliefs, which have pre-Christian roots.

History of the formation of traditional beliefs

The system of religious worldview of the Ossetians was inherited from distant ancestors and is based on Indo-European roots, but in the absence of the clergy, religious organization and writing, it underwent significant changes over time

The process of ethnogenesis of the Ossetians on the basis of the Caucasian Alans with the participation of the local Caucasian-speaking substrate (tribes of the Koban culture) obviously became the main component for the formation of their religious and cult ideas.

The Christian elements in the folk religion of the Ossetians were partly inherited from the Alans themselves, who, during the political heyday of Alania in the 10th-11th centuries, actively spread Orthodoxy on their territory. This policy was also actively supported by the allied Byzantium.

As a result of the Mongol invasion in the 13th century, these processes were interrupted without being completed. During the period following the collapse of Alania and until joining Russia, the Ossetians lived in isolation in conditions of inaccessible mountain gorges. Under these conditions, the process of formation of the religious culture of Ossetians took place, characterized by the syncretism of national monotheistic beliefs with Orthodox Christianity.

Modern form

At the current stage, the folk religion of the Ossetians has the form of a complex system of worldview and cults, based on the ancient Ossetian mythology (reflected in particular in the Ossetian Nart epic), which is characterized by the presence of a single God (Ossetian Khuytsau), having the epithets Great (Styr) and United (Iunæg ).

He created everything in the Universe, including the lower celestial powers that patronize various elements, the material world and spheres of human activity and make up the pantheon under his control: patron saints (Ossetian dzuar); heavenly angels (Ossetian zæd) and earthly spirits (Osetian dauæg).

In the Ossetian folk calendar there are holidays celebrated in honor of the Great God and most saints, which are accompanied by prayer feasts (Ossetian kuyvd) and sacrifices, often held at sanctuaries dedicated to them (Osetian dzuar).

Sanctuaries can be certain places of worship, as well as sacred groves, mountains, caves, ruins of ancient chapels and churches. Some of them are revered in individual gorges or settlements, and some are all-Ossetian.

Population share

According to a large-scale survey by the Sreda research service, conducted in 2012, in the category “I confess traditional religion ancestors, I worship the gods and forces of nature” in North Ossetia were attributed to 29% of respondents - the highest percentage in the Russian Federation (the next one is only 13%).

Genetics and phenotype of Ossetians

Most Ossetians belong to the central cluster of the Caucasian type of the Caucasian race.

Ossetians are characterized by dark shades of hair, most often brown, rarely black hair, and light brown or red hair is also common. The shape of the head is elongated, the brain region significantly prevails over the facial region. Eye color is mostly brown, but green, gray and blue are also common.

Settlement

According to the 2010 All-Russian Population Census, 528.5 thousand Ossetians lived in Russia, including:

• North Ossetia North Ossetia - ▲ 459.7 thousand (2010)
• Moscow Moscow - ▲ 11.3 thousand (2010)
• Kabardino-Balkaria Kabardino-Balkaria - ▼ 9.3 thousand (2010)
• Stavropol Territory Stavropol Territory - ▲ 8.0 thousand (2010)
• Krasnodar Territory Krasnodar Territory - 4.5 thousand (2010)
• Karachay-Cherkessia Karachay-Cherkessia - ▼ 3.2 thousand (2010)
• St. Petersburg St. Petersburg - 3.2 thousand (2010)
• Rostov region Rostov region - 2.6 thousand (2010)
• Moscow region Moscow region - 3.4 thousand (2010)

Ossetians make up the majority of the population of 77% of South Ossetia. 46,000 people.

In 2002, about 37 thousand Ossetians lived in Georgia (without South Ossetia).

From 30 to 46 thousand Ossetians live in Turkey. The Ossetians of Turkey and Syria are descendants of the 19th century Muslim Muhajirs who moved to the Ottoman Empire.

There are also Ossetian diasporas in France, Canada (Toronto), and the USA (Florida, New York).

The Yas people, who are of Ossetian origin, have lived in Hungary since the 13th century. Modern Yases have been largely assimilated by the Hungarians and have completely switched to the Hungarian language, but recently there has been a rise in national self-awareness among them and ties between the Yases and Ossetians are strengthening.

Research

The first to describe in detail the economic life, traditional life and culture of the Ossetians were the expeditions of S. Vanyavin (1768), A. Batyrev (1771, 1774) and I.-A. Güldenstedt (1770-1772). Even then, scientists noted both the “Caucasian features” of the Ossetians and their obvious dissimilarity with neighboring peoples. This explains the special interest in the scientific study of Ossetia.

An important contribution to the study of the Ossetian people was made by the prominent Russian scientist P. S. Pallas: he established the similarity of the Ossetian language not only with ancient Persian, but also with the Slavic and German languages. Thus, already in the 18th century it was noticed that the Ossetian language belonged to the Indo-European language branch.

The French scientist Georges Dumezil (1898-1986) discovered striking correspondences between the Ossetian epic and the legends of the Celts.

The works of Russian and foreign scientists, along with scientific expeditions, served as the beginning of a comprehensive study of Ossetia and the Ossetian people.

Ossetian cuisine

Main article: Ossetian cuisine

The main dishes of Ossetian cuisine are Ossetian pies (Ossetian chiritæ),

• Osset lyvzæ - stew of meat with potatoes and other vegetables;
• Osset jikk-lyvzæ - meat stewed in sour cream;
• Osset dzærna - a dish of beans and corn boiled together;
• Osset dzykka - a dish (cheese porridge) made from Ossetian cheese boiled with flour,
• Osset tsykhtydzykka is a dish a variation of dzykka - made from fresh cheese, butter, corn flour, salt.
• Osset uælkæy dzykka - corn dough, curd cheese, sour cream, salt.
• Osset dzækhæra - thick soup made from corn flour, chopped beet leaves, parsley, nettle leaves, herbs, cilantro, sour cream, 7 chicken eggs, salt.
• Osset sir - a dish (sweet porridge) made from ghee, sugar or honey,
• Osset tsyvzy-tsækhdon - sauce made from boiled and pickled pepper leaves with sour cream or cream,
• Osset nury-tsækhdon - sauce made from chopped garlic with sour cream or cream.
• Drinks include beer (ossetian bægæny) and osset. kuymæl - kvass made from bread or fruit,
• as well as the traditional strong alcoholic drink Osset. arakhkh - whiskey (araka).
• As throughout the Caucasus, shish kebab (ossetian fizonæg) is common in Ossetia.
• Ossetian pies are also very common in Ossetia.

Ossetian architecture

Main article: Ossetian architecture

The most significant and interesting cultural monuments of the Ossetian people, without a doubt, are towers, castles, fortresses, crypt necropolises and barrier walls. They were built in all gorges inhabited by Ossetians without exception. These buildings were a reliable guarantor of freedom of clans and surnames, providing shelter to their owners.

Ossetian traditional costume

Ossetian traditional costume has now been preserved only as an element of festive ceremonies, especially weddings. The women's costume consisted of a shirt, a corset, a light Circassian dress with long paddle sleeves, a cap in the form of a truncated cone, and a veil-veil. On the chest there were numerous pairs of clasps with images of birds. Men wore hats and Circassian coats. The burgundy color, over which gold embroidery was applied, was popular. winter time outerwear was a burka.

Photo gallery

Kosta Khetagurov

Ossetian woman in national costume (1883)

Ossetians at work (19th century)

Ossetian of the North Caucasus in costume of the 18th century (Vano Ramonov, 19th century)

Three Ossetian teachers (19th century)

Ossetian woman in traditional national clothes (photo from the beginning of the 20th century)

Ossetians in traditional national clothes (photo from the beginning of the 20th century)

Ossetians - participants in the Russian-Turkish war of 1877-1878

The Dudarov sisters (1881)

Bega Kochiev

• Ossetian (Koban, 1881)

Ossetians of the village of Makhchesk (1905-1907)

Notes

Comments

1. Regarding the Scythian, see, however, the discussion.
2. A number of scientists, however, present the Kudar-Java dialect of the Iron dialect as a third dialect in the Ossetian language. Some also note its archaic nature and the presence of Scythian or ancient Iranian reflexes (in particular, see in the article links to I. Gershevich (English) Russian, F. Thordarson (Norwegian) Russian and J. Harmatta (English) Russian .).

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33. 1 2 Studies in the Historical Development of the Ossetic Vocalism By Johnny Cheung / J. Cheung “Essays” historical development Ossetian vocalism" (Edited by Yu. A. Dzizzoity, Translation from English by T. K. Salbiev), Year: 2008, Publisher: Publishing and Printing Enterprise named after. V. Gassieva, p. - 271
34. G. Bailey (English) Russian. Arya, an ethnic epithet in the Achaemenid inscriptions and in the Zoroastrian Avestan tradition. Encyclopædia Iranica. Retrieved October 21 October 21, 2014.
35. R. Schmitt (German)Russian.. Aryans, self designation of the peoples of Ancient India and Ancient Iran who spoke Aryan languages. Encyclopædia Iranica. Retrieved October 21, 2014. Archived from the original on October 21, 2014.
36. 1 2 V. Miller, Ossetian sketches
37. Kambolov T. T. Essay on the history of the Ossetian language: tutorial for universities. - Vladikavkaz, 2006, pp. 413-414
38. “Ethnonyms and tribal names of the North Caucasus”, Year: 1973, Author: Volkova N. G., Publisher: “Nauka” (Chief Editorial Office of Oriental Literature, Moscow), pp. - 109, 113
39. “Ethnonyms and tribal names of the North Caucasus”, Year: 1973, Author: Volkova N. G., Publisher: “Nauka” (Chief Editorial Office of Oriental Literature, Moscow), pp. - 115, 116
40. “Essays on the history of Alans”, Year: 1992,
41. Agustí Alemany. Alans in ancient and medieval written sources - Moscow: Manager, 2003. pp. 39 - 40, 233
42. Essay on the history of the Ossetian language, Year: 2006,
43. Pakhalina T. N. Scythian-Ossetian etymologies // Nartamongae. Vladikavkaz / Dzaewdzyqaew - Paris, 2002. Vol.1. No. 1.
44. Russian Ethnographic Museum: Explanatory Dictionary
45. III. South Ossetia as part of medieval Alania.
46. 1 2 3 Dzitsoty Yu. A. On the etymology of the toponym K’wydar
47. SOWREN EREMYAN, "Asxarhac'uyc "i" skzbnakann bnagri verakangnman p'orj, in: Patmabanasirakan Handes, 2 (1973), p.261-274
48. Hewsen, R. H. 1992. The Geography of Ananias of Sirak, Wiesbaden, p.115
49. Brief messages Institute of Archeology. Issue 218 / M.: Nauka, 2005; K. Zuckerman. Alans and Ases in early Middle Ages
50. Miller V.F. Ossetian sketches. Part 3. - M., 1887, pp. 174-175
51. Alborov B. A. The term “Nart” (on the question of the origin of the Nart epic) // Scientific Society of Ethnography, Language and Literature at the Mountain Pedagogical Institute. - Vladikavkaz, 1930, p. 281
52. Agnaev A.T. On the history of the Ossetian people // journal. “Fidiuæg”, No. 1. - Ordzhonikidze, 1959, P. 88 (Ossetian)
53. 1 2 Khugaev V. On the etymology of the word “Kuydar” // journal. “Fidiuæg”, No. 2. - Ordzhonikidze, 1966, P. 72 (Ossetian)
54. Agnaev A. T. Kuydar // gas. “Ræstdzinad”, part I. No. 81. - Vladikavkaz, 1992, P. 3 (Ossetian)
55. “Ethnonyms and tribal names of the North Caucasus”, Year: 1973, Author: Volkova N. G., Publisher: “Nauka” (Chief Editorial Office of Oriental Literature, Moscow), pp. - 116, 117, 118
56. Abaev V.I. Ossetian language and folklore. M.-L., 1949. P. 245.
57. 4.8. Activities on language construction in North Ossetia, Kambolov T.T. Language situation and language policy in North Ossetia: history, modernity, prospects: Monograph / Edited by Doctor of Philology M.I. Isaeva; Ministry of Education of the Russian Federation, North Ossetian State University named after K.L. Khetagurova. Vladikavkaz: SOGU Publishing House, 2007, 290 p.
58. Studies in the Historical Development of the Ossetic Vocalism By Johnny Cheung / J. Cheung “Essays on the historical development of Ossetian vocalism” (Edited by Yu. A. Dzitsoita, Translation from English by T. K. Salbiev), Year: 2008, Publisher: Publishing House printing enterprise named after. V. Gassieva, p. - 210
59. 1 2 Arii, E. A. Grantovsky, TSB, 1969-1978
60. Encyclopedia Iranica, “Alans”, V. I. Abaev, H. W. Bailey
61. Explanatory dictionary of the Ossetian language: in 4 volumes / under general. ed. N. Ya. Gabaraeva; Vladikavkaz scientific. center of the Russian Academy of Sciences and North Ossetia; South Ossetian scientific research. Institute named after Z. N. Vaneeva. - M.: Nauka, 2007 - ISBN 978-5-02-036243-7
62. 1 2 Abaev V.I. Ossetian language and folklore. M.-L., 1949. P. 45.
63. Yu.Dzitsotoyty - Who are the sledges?
64. Encyclopedia Britannica Scytho-Sarmatian language
65. TSB Scythian language
66. Abaev V.I. Ossetian language and folklore. - M.-L., 1949. s. 487-496
67. Akhvlediani G.S. Collection of selected works on the Ossetian language. - Tbilisi, 1960. P. 116
68. Dzitsoty Yu. A. On the etymology of the toponym K’wydar // Nartamongae. The Journal of Alano-Ossetic Studies: Epic, Mythology, Language, History. Vol.IV, No. 1,2. 2007.
69. Gershevitch I. Fossilized imperatival morphemes in Ossetic // Studia Iranica et Alanica. Festschrift for Prof. Vasilij Ivanovich Abaev on the Occasion of His 95th Birthday. Rome, 1998, p. 141-159 (English)
70. Kambolov T. T. Essay on the history of the Ossetian language. - Vladikavkaz, 2006, p. 421
71. Harmatta, J., Studies in the History and Language of the Sarmatians, Szeged 1970, p. 75-76
72. 1 2 PALEOANTHROPOLOGY OF NORTH OSSETIA CONNECTIONS WITH THE PROBLEM OF THE ORIGIN OF OSSETIANS
73. http://ossethnos.ru/history/297-etnogenez-osetin.html Ethnogenesis of Ossetians
74. City of dead
75. Abaev V.I. Selected works: 4 volumes / Rep. ed. and comp. V. M. Gusalov. - Vladikavkaz: Ir, 1995.
76. Alan Slanov // Monuments of the Kurtatin Gorge
77. Materials used from the site iratta.com
78. Hereinafter, M. M. Bliev, R. S. Bzarov “History of Ossetia” was used
79. V. A. Kuznetsov. Essays on the history of Alans. Vladikavkaz "IR", 1992.
80. Janaity S.H. Three Tears of God. - Vladikavkaz, 2007
81. Abaev V.I. Ossetian language and folklore. - M.-L., 1949
82. Bliev M. M., Bzarov R. S. History of Ossetia from ancient times to the end of the 19th century. - Vladikavkaz, 2000
83. Kambolov T. T. Language situation and language policy in North Ossetia: history, modernity, prospects. Chapter IV. - Vladikavkaz, 2007
84. Dzadziev A. B., Dzutsev H. V., Karaev S. M. Ethnography and mythology of Ossetians. Brief dictionary. - Vladikavkaz, 1994
85. Agnaev G. Ossetian customs. - Vladikavkaz, 1999
86. Home page of the Arena project: Non-profit Research Service "Sreda"
87. Footnote error?: Invalid tag ; no text provided for joshua footnotes
88. About Ossetian migrations on the website of the Permanent Mission of the Republic of North Ossetia - Alania under the President of the Russian Federation
89. http://www.ossetia.ru/ir/ass-oss
90. Up to three thousand Ossetians live in Canada
91. USA. First meeting of the Alan Union
92. Material culture of the Ossetians of the past
93. National costumes of Ossetians

see also

• Ossetia
• Alanya
• Alans
• Sarmatians
• Digorians
• Ironians
• Kudartsy
• Societies of Ossetia
• Ossetian language
• North Ossetia
• South Ossetia
• Trialeti Ossetia
• Ossetians in Turkey
• Ossetians in Georgia
• Nart epic
• Scythians

Links

• Osetini.com - Ossetians and their History.
• alanica.ru - Alans. Alan's story.
• Irӕtӕ.com - news, history, articles, forum, music, literature, culture
• Ossetia.ru - news, comments, information
• Iriston.ru - website of the Ossetian diaspora
• Ossetians.com - site about outstanding Ossetians
• Traditional Ossetian music (heroic songs)
• Iriston.com - history and culture of Ossetians

Literature

• Kaziev Shapi, Karpeev Igor. Daily life of the highlanders of the North Caucasus in the 19th century.
• Ossetians // Peoples of Russia. Atlas of cultures and religions. - M.: Design, Information. Cartography, 2010. - 320 pp.: with illustration. ISBN 978-5-287-00718-8
• Ossetians // Ethnoatlas of the Krasnoyarsk Territory / Council of the Administration of the Krasnoyarsk Territory. Public Relations Department; Ch. ed. R. G. Rafikov; Editorial Board: V. P. Krivonogov, R. D. Tsokaev. - 2nd ed., revised. and additional - Krasnoyarsk: Platinum (PLATINA), 2008. - 224 p. - ISBN 978-5-98624-092-3.
• Peoples of Russia: pictorial album, St. Petersburg, printing house of the Public Benefit Partnership, December 3, 1877, Art. 421.
• Bliev, M. M. Ossetian embassy in St. Petersburg (1749-1752). Annexation of Ossetia to Russia. Vladikavkaz, 2010.

Culture	Literature Music Cuisine Dancing Art Architecture Nart Epic Names
Ossetians by country	North Ossetia South Ossetia Ossetians in Georgia: Trialeti Ossetia, Trusovo Gorge Ossetians in Turkey
Attitude to religion	Christianity in Ossetia Islam
Ossetian language	Iron dialect (including Kudaro-Java dialect) Digor dialect
Subethnic groups	Digorians Ironians (Alagirians, Kudarians, Kurtatinians, Tagaurians, Trusovians, Tualians, Urstualians, Chsantsians)
Miscellaneous	History Ethnonyms Ethnogenesis

Modern Iranian peoples
Southwestern subgroup	Bakhtiari Lurs Persians Tajiks Tats Farsivans Hazaras Charaimaks
Northwestern subgroup	Baloch Gilans (Galesh) Zaza Kurds (Yazidis) Mazenderans Talysh
Southeastern subgroup	Pamir peoples (Bajuvians Bartangians Wakhanians Ishkashimitians Munjanians Rushans Sarykoltsians Khufians Shugnans Yazgulyamians) Pashtuns Pashais
Northeast subgroup	Ossetians Yagnobis
Ethno-confessional groups	Zoroastrians: (Parsis Hebra) Ahl-e Haqq

Peoples of Russia with a population of more than 100 thousand people

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