North Ossetia. The Ossetian Military Road lies in a wide gorge among the mountains of the Lesisty Range. On one side, the fast, cold waters of the mountain river Ardon rustle, on the other, rocks hang, bordered by vegetation and cutting into the sky. The road turns smoothly following the bends of the river and suddenly, around the next turn, the traveler encounters a huge statue of St. George the Victorious, which seems to jump out of the rock on the fly.
It was created by the Ossetian sculptor Nikolai Khodov. Money for its construction was allocated by the Vladikavkaz city authorities, but residents who learned about such a sculpture also began to contribute what they could to its production. The monument to St. George the Victorious was created from metal and assembled in Vladikavkaz at the Elektronshchik plant, and from there it was transported in finished form by helicopter to the installation site. This is the largest sculpture depicting a horse, its weight is 28 tons. The statue hangs over the traveler and amazes with its majesty. His horse’s hoof alone is 120 cm, his head is 6 meters, and a person can fit on one palm of St. George the Victorious.
Uastirdzhi or St. George?
Tourists go to the monument to St. George, and locals call it Nykhas Uastirdzhi. Who is right? In fact, there is no confusion. Uastirdzhi is the name of a deity in the Nart epic. This is a hero, a winner, a patron of valiant warriors. During the Christianization of Alania, his name began to be associated with a similar Christian saint - St. George the Victorious, and in North Ossetia, where most of the population preaches Orthodoxy, this association took root. So they call the sculpture of St. George the Victorious jumping out of the rock after Uastirdzhi.
In mythology, Uastirdzhi is an intermediary between people and God. Periodically appears among people in the guise of a beggar to test humanity for compassion and mutual assistance. He is not just the patron of warriors, he protects the honest and kind, supports the worthy and just. In addition, he is the enemy of thieves, murderers, swindlers, robbers and oathbreakers.
And women have more complex relationships with Uastirdzhi and a greater distance. According to legend, he was a great seducer of women. In Ossetian legends, he harassed his daughter, the Nart beauty Shatana. She was afraid of his persecution and, dying, she feared that he might violate her dead body. So the Ossetians did not even pronounce his name, but said indirectly “lagty dzuar”, which translated means “god of men”. Women did not participate at all festive events, which men organized in honor of their patron.
George the Victorious and Uastirdzhi rolled into one
And so, the monument to St. George the Victorious, erected in 1995, immediately acquired its second name - Uastirdzhi, as it is still called today.
The sculpture is attached to the rock at a height of twenty-two meters with the upper part of the cloak. She personifies strength, courage, and heroism in every detail. The image of the horse and St. George radiate energy and dynamism. A horse in a powerful jump with a flying mane. All her muscles are prominent and under great tension. The front legs are tucked in to overcome high obstacles. George's figure is full of determination. The valiant and courageous hero is confident that he is right. The horseman boldly rushes towards the enemies, his posture is proud and warlike.
Under the sculpture there is a sacrificial cauldron. Passing travelers throw their offerings at him in order to appease George and ask for his protection. And a granite block is built into the rock with the image of the Holy Horseman in the vastness of the sky, and the caption under it reads not “St. George the Victorious”, but “Uastirdzhi de´mbal! Fandarst! Translated from Ossetian, this is a wish for a good road.
There is a small cave nearby where people also leave their offerings. In addition, a little further away, at the foot of the mountain, there is a stone table. This is a holy place (Ossetians call it dzuar), at this table men pray to Uastirdzhi, accompanying the ceremony by drinking beer with the famous Ossetian pies, at the same table it is customary for Ossetians to resolve men's issues to end blood feuds and other community problems.
There is a custom: when honoring Uastyrdzhi, dig out a small barrel of last year’s beer. It is poured into horns that already contain fresh beer. If the mixture in the vessel does not foam or hiss, this means that the owner of the vessel lived this year correctly and with dignity. If the drink is bubbling and overflowing, then a man should think about his behavior and the purity of his conscience.
This is how St. George the Victorious harmoniously intertwined with the history and culture of Ossetia, acquiring the name Uastirdzhi.
Princesevskaya Alena
Description of the presentation by individual slides:
1 slide
Slide description:
Saints and patrons of Alanya. Teacher primary classes MBOU Secondary School No. 42, Vladikavkaz Zangieva Z.N.
2 slide
Slide description:
The Ossetian religion is distinguished by consistent monotheism and extreme antiquity. She continues religious tradition Indo-Iranians and retains analogies with the Scythian religious system. Ossetians first of all turn to one God in prayer - Khuytsau. Unlike the Ossetian saints, endowed with individual characteristics, Khuytsau is conceived as an abstract image of the Creator, possessing absolute perfection and omnipotence. Messengers and representatives of God who protect people on His instructions are patron saints (zuars). The Ossetians had a cult of the seven saints ("avd dzuary"), and there are known sanctuaries dedicated to the "seven saints" - for example, the sanctuary "Avd dzuary" in the village of Galiat. The “septenary stencil”, characteristic of the Scythians, in Ossetian prayers can include various saints. In order not to anger a saint whose name was not pronounced, there is a special prayer formula that allows you to make a request to him to receive his gracious help.
3 slide
Slide description:
Uastirdzhi is one of the most revered saints among Ossetians. Women do not have the right to pronounce his name, but call him “Lægty dzuar” - “Patron of men”. Although in modern popular consciousness the image of Uastirdzhi is more associated with the patronage of men and travelers, Ossetian folklore indicates that the saint has many other functions, covering all aspects of human life: he patronizes agriculture and poor workers, sailors and wedding ceremony, is engaged in healing, etc. Uastirdzhi is called “ærg dzuar” (that is, “open”, “appearing” as a saint), thereby emphasizing that a saint can show his image to people. According to legends and hymns, Uastirdzhi is a rider in a white cloak, sitting on a white horse, his epithets are “Golden-winged” (“Syzgyærinbazyrdzhyn”), “Sitting on the top” (“Bærzondyl badæg”). Throughout Ossetia there are a large number of sanctuaries dedicated to Uastirdzhi.
4 slide
Slide description:
Uacilla Agricultural labor gave birth to patron deities, among whom the main one is Uacilla. The spirits Burochorali, Huarildar, Galagon are deities of a lower rank with narrower functions. Uacilla is an agrarian deity of an already more developed cult: he is not only the patron of cereals, but also of all agricultural labor, as well as the ruler of the elemental forces of nature - thunder, lightning and rain. They turned to him with prayers so that the bread would grow well. Wacilla has a complex nature. As the economy and worldview of the ancient ancestors developed, in addition to the indicated function, he also combined the functions of other deities or spirits that influenced, to one degree or another, the results of agricultural labor. The name “Uacilla” obviously hides the ancient Ossetian deity of nature.
5 slide
Slide description:
Falvara Cattle farming also gave rise to numerous beliefs and rituals. F æ l v æ r a was considered the patron saint of domestic (small ruminant) livestock. It represents a corruption of the Christian saints Florus and Laurus, who were considered patrons of livestock. But Falvara, being essentially an ancient Ossetian pagan patron deity of livestock, namely sheep, did not lose its original functions. He had his own special cult. As is known, the greatest damage was caused to sheep farming by wolves, who also had their own patron – Tutyr.
6 slide
Slide description:
Tutyr Tutyr, like Falvara, borrowed its name from the Christian cult (Fedor of Tire). On Ossetian soil, its specific functions were also determined - protecting sheep from predatory wolves. Thus, Tutyr turned out to be not a shepherd of sheep (he is Falvara), but a master, the ruler of wolves. Therefore, the wolves, as the mountaineers believed, did not exterminate the sheep without the knowledge of their ruler. Hence, the Ossetian cattle breeders tried to be on the kindest terms with Tutyr - they paid him “khaalon” (tribute) by sacrificing a goat to him (Tutyryts æu), organizing a special holiday - “Tutyrt æ”, performance of the ritual “Tuty ry ko mdar æn” (Fast of Tutyr), etc.
7 slide
Slide description:
Safa The most popular fetish among Ossetians (in connection with the cult hearth and home) until recently there was a supra-chain iron chain. The hearth is the sanctuary of the family, the altar at which descendants made sacrifices to their ancestors and dedicated funeral food to them. The most important events in the life of the family, all its undertakings, took place and were consecrated at the hearth. The hearth served as a symbol of family unity, the continuity of the clan. The hearth was placed as a shrine, even the enemy, the blood of the family, came under its protection. The supra-focal chain, as an accessory to the hearth, also became sacred. Moreover, it united in itself the entire set of concepts about the hearth and transferred its entire meaning to itself. The unquenchable fire meant the continuity of the clan, the integrity of the family. Life stopped in a family (khædzar babyn is) if the last male member died in it: the hearth went out (the fire was filled with water) and the chain was removed. The heavenly Safa was considered the creator and patron of the chain. Because of this, he is the general patron of the hearth, family and its well-being. In the past, during the marriage ceremony, the best man leads the bride around the hearth and entrusts her to the protection of Safa, saying: “Uælarton Safa, take her under your protection and protection.” He is also the patron of a more subtle craft - he invents a magic knife with which he seduces the Nart Shatana, the wife of Uryzmag.
8 slide
Slide description:
Afsati In Ossetian hunting mythology, the deity of hunting and the lord of horned animals, Afsati, occupies a place of honor. Many folk songs are dedicated to Afsati; he is also the hero of various legends. The image of Afsati, which he is endowed with in folklore, once again testifies to the significant spread of hunting among the Ossetian population over the centuries. While hunting, one could not point a finger at any object, so as not to offend Afsati. Therefore, the Ossetian hunter had to, if necessary, point to an object or animal with his fist. Those who violated the ban were hit on the fingers with a stick, saying, “May you find Afsati’s favor. Don’t prick the Eye of the good Afsati!” Having reached the hunting place, they made a halt, and among other rituals (they made a fire there, appointed a guard, etc.), the elder, before eating at the rest, raised his eyes to the sky, said a prayer, turning it to Afsati. In prayer, he asked the ruler of the animals to accept their poor offering, but made from the bottom of his heart, and they themselves were asked to send at least some inconspicuous animal from their herd. After a break, the hunters went to hunt with the obligatory performance of a song in honor of Afsati. According to Ossetian legend, success in hunting depended entirely on the mercy and disposition of Afsati, who distributed the game among the hunters. Without his will, as they believed, not a single hunter could kill a single animal, even the most insignificant game. But if an afsati wants to provide someone with game, then the hunter can have the prey without leaving his home. Hunters kill those animals that Afsati himself supposedly slaughtered and ate, and then revived and intended as prey for one or another hunter. The rest of the animals from Afsati's herd could not be visible to anyone.
Slide 9
Slide description:
Donbettyr The Ossetians revered the ruler of the water kingdom, the spirit of the seas and rivers - Donbettyr. It is mainly found in epics, where some heroes trace their ancestry back to them (from the Donbettirs). Donbettyr was considered the patron of fishermen. They worshiped him, observing certain rituals at the time of fishing (similar to what happened with Afsati). It must be assumed that in ancient times the Ossetians also had a more extensive cult of Donbettyr, which was celebrated with a special holiday “K æ ft y ky y v d”. It is also possible that the Ossetian name for the month of October - K æ ft y m æ y - also goes back to the ancient cult of rivers and seas and their inhabitants. The belief in the water spirit is also associated with the belief in the existence of water maidens (dony chyzytæ), who were considered the daughters of Donbettyr
10 slide
Tourists go to the monument to St. George, and locals call it Nykhas Uastirdzhi.
The monument to Nykhas Uastirdzhi, the patron saint of travelers and warriors, is located about 8 km from the city of Alagir on the Trans-Caucasian Highway. For many, he is St. George the Victorious jumps out of the rock, which in North Ossetia is considered a dzuar - a holy place.
North Ossetia-Alania is the only republic of the North Caucasus where the majority of the population professes Orthodoxy. And the patron saint of Ossetia is Saint George the Victorious. In the republic there are a huge number of sanctuaries, chapels, churches dedicated to this saint, places where he performed his deeds. As they say, Ossetians do not begin any business without praying to St. George.
In the Nart epic, Uastirdzhi is described as a celestial being, depicted as a formidable warrior on a white horse, wearing a white burka. It is believed that Uastirdzhi constantly carries weapons with him. Descending to earth, he checks people to see if they help each other in need and grief. A deity that was similar in its functions to Saint George, who is also revered in Christianity as the patron saint of warriors, travelers and men.
Despite the identity of the names and some functional parallels, Uastirdzhi has nothing in common with St. George. Nevertheless, the myth that has taken root in the minds of many Ossetians that Wasgergi-Uastyrdzhi and St. George are two names of the same historical or historical-mythological character continues to live and “successfully compete” with real historical facts.
The weight of the moment is 28 tons, located at a height of about 22 meters, right on the rock. And attached to the rock only by the outer part of the rider's cloak. Visually, it creates the feeling that the monument is floating in the air.
It was created by Ossetian sculptor Nikolai Khodov in 1995. Money for its construction was allocated by the Vladikavkaz city authorities, but residents who learned about such a sculpture also began to contribute what they could to its production. The monument to St. George the Victorious was created from metal and assembled in Vladikavkaz at the Elektronshchik plant, and from there it was transported in finished form by helicopter to the installation site.
Under the sculpture there is a sacrificial cauldron. Passing travelers throw their offerings at him in order to appease George and ask for his protection. And a granite block is built into the rock with the image of the Holy Horseman in the vastness of the sky, and the caption under it reads not “St. George the Victorious”, but “Uastirdzhi de´mbal! Fandarst! Translated from Ossetian, this is a wish for a good road.
But the monument is actually St. George. Nykhas Uastirdzhi is called by the locals.
This is a description of the attraction Monument to Uastirdzhi 46.7 km west of Vladikavkaz, North Ossetia (Russia). As well as photos, reviews and a map of the surrounding area. Find out the history, coordinates, where it is and how to get there. Check out other places on our interactive map for more detailed information. Get to know the world better.
Valery DZIDZOEV
KNOWN AND UNKNOWN IN OSSETIAN ETHNOGRAPHY AND MYTHOLOGY
WHAT IS COMMON AND DISTINGUISHING ABOUT THE OSSETIAN UASTYRDZHI-UASGERGI AND SAINT GEORGE? In the centuries-old history of Ossetia, Wasgergi (Uastyrdzhi in Ironic) was and remains the most revered and beloved deity (after God). He is the patron saint of men, warriors, and all travelers, regardless of age, religion and social status. In the famous Nart epic (of course, in the Ossetian version), Wasgergi-Uastirdzhi is a celestial being and is depicted as a mighty warrior on a white horse. Contemporary Ossetian artists have created many interesting portraits of Wasgergi-Uastirdzhi in the form of a powerful gray-bearded man on a large horse, usually on three legs. Wasgergi-Uastirdzhi had a good relationship with sledges. He even participated in their campaigns, as a result of which they got great booty. According to the Ossetians, Wasgergi-Uastirdzhi is the father of the controversial and legendary Satan and performs the most important functions of a mediator between God and people. Sometimes Wasgergi-Uastyrdzhi appears among people in the guise of a poor old man and thus learns the real standard of living, joys and problems of people. Women were not allowed to speak his name. They called him and continue to call him “Legti Ized” - “patron of men” (in Ironic “Legti Dzuar” - “God of men”). Every year in November, after the end of agricultural work, the Vasgergi-Uastirdzhi holiday was and continues to be celebrated throughout Ossetia. Many Ossetian-Digorians called this holiday “Legti yokhsevyo” (literal translation - “evening of men”). In fact, it was a holiday that in the rest of Ossetia is known as Dzheorguyba (a holiday in honor of Uastirdzhi; in Digor, Wasgergi). This holiday took place in the second half of November and lasted, as now, for a whole week. It was arranged, as emphasized above, after all agricultural work was completed. I note that in many Digor villages the holiday “lie down yohsevyo” - Dzheorguba - was never linked with the name of St. George (translated from Greek, this name means “farmer”).
However, due to various reasons, first of all, in my opinion, due to a superficial knowledge of history, ethnography and folklore, the beloved and popularly celebrated holiday “lie down yohsevyo” - Jeorgub began to be identified with the name of St. George. The problem is complicated by the fact that some Ossetian historians, ethnographers, and folklorists contribute to the falsification of this issue. Thus, in the short dictionary “Ethnography and Mythology of Ossetians” 1, published in Vladikavkaz in 1994, we read: “Dzheorguba, Dzhiuorguba (“feast in honor of St. George”) - a holiday in honor of Uastirdzhi, organized at the end of agricultural work... 2 " . Here, as we see, ethnographic scientists themselves are mistaken and mislead the reader. That they do not understand the fundamental and obvious difference between the most revered and respected deity in Ossetian mythology - Wasgergi-Uastirdzhi and a real historical figure, a noble Roman warrior, originally from Cappadocia (a region in the center of Asia Minor, in the territory of modern Turkey, which is in different times conquered by Rome and then Ottoman Empire), beheaded in 303 AD. in Nicomedia for preaching the Christian religion 3 and becoming one of the most revered and popular saints of the Christian world under the name Saint George (St. George) 4, the following testifies. The authors-compilers of the short dictionary write: “Every Ossetian family,” notes L.A. Chibirov, “no matter where they lived and no matter how poor they were, celebrated this holiday without fail (in honor of St. George. - Author), certainly slaughtered the sacrificial animal, because Uastyrdzhi is a person, a saint revered by Ossetians, the most important character in the pantheon of Ossetian deities” 5 . I note that Professor L.A. Chibirov, who is quoted by the compilers, does not connect St. George with Uastirdzhi-Uasgergi. For example, it is not clear to me why the author-compilers are trying to support their own confusion on this issue with a footnote to a famous ethnographer, who in this case does not mention St. George. In this regard, I would like to draw attention to the great desire of a significant part of Ossetians, who tend to “explain” in detail to the guests of Ossetia some issues of history, culture, traditions, ethnography, folklore of the Ossetian people at various entertainment events (weddings, banquets, kuvdas, etc.) . I have witnessed hundreds of times how our “experts” in history and traditions explained in detail the meaning of the second traditional toast at the festive Ossetian feast - to Wasgergi-Uastirdzhi, always emphasizing that this is “for St. George.” They explained without really knowing the history of the Great Martyr. Moreover, without knowing the history of Wasgergi-Uastirdzhi. However, “experts” in the history of the Ossetian people convince everyone that Wasgergi-Uastirdzhi and St. George are one and the same. It seems that there is nothing difficult in understanding the difference between a really existing Roman warrior of the late 3rd - early 4th century AD. and the most revered deity in Ossetian mythology. Nevertheless, the myth that has taken root in the minds of many Ossetians that Wasgergi-Uastirdzhi and St. George are two names of the same historical or historical-mythological character continues to live and “successfully compete” with real historical facts.
Thus, in post-Soviet Ossetia, special addresses by the leaders of the republic to the people on the eve of the Dzheorgub holiday (in November) have become a tradition. In these appeals, which, as a rule, are published in republican newspapers, the holiday of Jeorgub is personified with the holiday in honor of St. George. In the Address of the Head of the Republic of North Ossetia-Alania T.D. Mamsurov in November 2011 we read: “Dear fellow countrymen! Congratulations to all residents of the republic for whom our traditions are sacred and significant! Within a week, in every house of the republic, people will hopefully ask the patron saint of Ossetia, St. George, to protect our land from trouble and evil, to grant it peace, tranquility and prosperity” 6. Is it necessary to prove that the patron saint of Ossetia is not Saint George, but Wasgergi-Uastirdzhi - the most revered deity in Ossetian mythology, the patron saint of men, warriors and travelers. That is why in Ossetia it is dedicated greatest number sanctuaries The name of Wasgergi-Uastirdzhi, the patron saint of Ossetia and the most revered deity among Ossetians, is given to sanctuaries known throughout the republic - Rekom, Dzvgisy dzuar and others. I would like to draw your attention to the fact that not far from the village of Zadalesk in the Digor Gorge of North Ossetia there is a place of worship of the Ossetian Digorians, which is called “Digori Izad” - St. Digoria. This place has another name - “Digori Wasgergi” - Wasgergi-Uastirdzhi Digoria (Western Ossetia). Every year on January 15, festivities begin with a sacrifice in the Digori Izad sanctuary, during which they ask the patron saint of the Digori Gorge, Digori Wasgergi, to send down a good harvest year, the safety of livestock, health for people, etc. Both in former times and now, the vast majority of Ossetians perceive the patron saint of all Ossetia not to be Saint George (who, of course, deserves great respect and veneration in the Christian world, which will be discussed in more detail later), but to Wasgergi-Uastirdzhi. That is why not a single Ossetian festive feast is held not only in North and South Ossetia, but also in Moscow, St. Petersburg, Kyiv, Dushanbe, Baku, Tbilisi, etc. not without a special and obligatory appeal to Wasgergi-Uastirdzhi with the appropriate prayer and request. In former times, such prayers and appeals to Wasgergi-Uastirdzhi, as a rule, “ended with the performance of a hymn song dedicated to him” 7 . Thus, the statement that “St. George is the patron saint of Ossetia” should be recognized as erroneous. The identification of Saint George with Wasgergi-Uastirdzhi is also erroneous. A careful study of the biography of St. George convinces us that over many centuries his glorious name has acquired many legends that are not supported by documents. However, it is reliably known that in Russia the apocryphal legend about Saint George, who was tortured to death three times for preaching Christianity by order of the Persian king Dadian (Dacian, Datian), but was resurrected all three times, became widespread. And for the fourth time, by order of Dadian, Saint George’s head was cut off. It should be emphasized that there is another version of his death, according to which his head was cut off by order of the Roman emperor Diocletian. There are contradictions and discrepancies in “tales about the life” of St. George, but this should not cast doubt on the fact of the real existence of the courageous Roman warrior. I would like to emphasize that the numerous versions of the “life of St. George” (“Martyrdom”) fall mainly into two groups: 1. canonical (Gr. kanon - rule, prescription) - the church’s canonization of St. George, legitimation, transformation of the image of the saint George into an unshakable, mandatory rule for all Christians; 2. apocryphal (Gr. apokryphos - secret, i.e. works of religious literature with biblical subjects, the content of which did not completely coincide with the official doctrine, therefore they were not recognized by the church as “sacred” and were prohibited). In other words, the apocryphal group contains, at worst, a forged, unreal text, and at best, an unlikely plot. Being a Roman soldier, Saint George very often appears before us in an apocryphal interpretation. Many apocryphal legends, tales, poems and poems are associated with his name. Of course, only apocrypha can explain the fact that he suffered torment for Christ under the Persian king Dadian (Dacian, Datian) in the city of Lydda (on the territory of historical Palestine). However, over time, significant changes were made to the text of “Martyrdom”, and the Persian king Dadian “became” the Roman emperor Diocletian, and the city of Lydda “turned” into Nicomedia. For fans of St. George and Wasgergi-Uastirdzhi, both in Ossetia and beyond its borders, it should be interesting that these apocryphal writings bore the imprint of paganism. In them, the remnants of deep pagan antiquity are surprisingly intertwined with the folk epic of Georgians, Ossetians, Arabs and many other peoples. I will also note that to hell with St. George the Victorious, the Great Martyr, i.e. Christian saint, in the imagination of many peoples, including a significant part of the Ossetians, the features of a pagan deity were organically added. Further it will be said in more detail that since ancient times the name of St. George has become very popular among many peoples, including Russians, Ossetians, Georgians and others. Moreover, each nation, as a rule, remade his name in its own way. Among the Russians he received the name Yegory or Yuri. It is also important to emphasize that, starting from the 11th century. Among the Russians and other Slavic peoples, the cult of St. George, being associated with tsarist (royal) power, is directly related to the problems of establishing statehood, the need to combat clanism, civil strife (in modern political language - separatism), the protection of Slavic lands, etc. Holidays associated with the name of St. George in Russia (April 23, November 26, etc.) have always been popular and beloved. They are highly respected by Russians and other Slavic peoples and are accompanied by various rituals. An analysis of these rituals allows us to assert that Saint George is the patron of agriculture (it is no coincidence, apparently, that his name is translated from Greek as “farmer”) and cattle breeding. This is also evidenced by various legends, riddles and signs, in which Yegoriy-Yuriy certainly participates. Thus, at the heart of the Russian spiritual verse about Yegor the Brave, Saint George appears as the organizer of the Russian Land 8. For many centuries, for Russians and other Slavic peoples, holidays associated with the name of St. George (Yegory-Yuri) are considered honorable and the most popular. In addition to the spring St. George's Day (April 23 according to the old style - the death of St. George), autumn was also of great importance in Rus'. various options- November 26, old style, to which “The Miracle of St. George about the Serpent and the Maiden” is dedicated - a well-known and popular iconographic, folklore and literary plot. It should be remembered that St. George’s Day entered the history of Russia as the main milestone of the national agricultural calendar. These two St. George's days for a long time served as the boundaries of agricultural (agricultural) work in Russia. Under Boris Godunov (the de facto ruler of the Russian state in 1584-1598; Russian Tsar in 1598-1605), the peasants were finally attached to the land 9 . Around 1592-1593 A decree was issued prohibiting the peasants from leaving. In 1597, a decree “establishing a 5-year limitation period for claims against runaway peasants and a decree on slaves” 10 were issued. According to the latter, enslaved people were deprived of the right to buy their freedom 11. At the same time, the authorities turned an entire category of free people, the so-called “free slaves” 12, into enslaved slaves. I would like to draw your attention to the fact that “a fortress in ancient Russian law was an act, symbolic or written, that asserted a person’s authority over a certain thing. The power strengthened by such an act gave the owner serfdom to this thing. People were also the subject of serfdom in Ancient Rus'” 13. In ancient Russian legal language, a serf was called a serf, and a serf woman was called a robe. According to the authoritative opinion of the classic of Russian history V.O. Klyuchevsky “servitude was the oldest serfdom in Rus', established many centuries before the advent of peasant serfdom” 14. Thus, St. George’s Days in Rus' also had an important legal significance, since only after the autumn St. George’s Day it was possible to move from one landowner to another. It should be emphasized that the memory of St. George is celebrated by the church several more times a year. When analyzing the text of the apocryphal “Martyrdom,” it is important, in my opinion, to keep in mind that the cutting off of the head of St. George by order of the Persian king Dadian (or the Roman emperor Diocletian), as well as the “Miracle of St. George about the serpent and the maiden” formed the basis of some literary works, including the basis of a folk poem about Yegor the Brave, the organizer of the Russian Land 15. Moreover, they first received literary treatment in the Greek East 16. Later, this tradition passed on and strengthened in the West (until the 12th century) 17. The content of “The Miracle of St. George about the Serpent and the Maiden” boils down to the fact that St. George kills a huge serpent (or a terrible dragon), which terrorized and kept the land (kingdom) of one king in constant fear. In the kingdom of this pagan king, people were forced to take turns giving their children to be eaten by the snake (dragon). When it was the turn of the royal daughter, who was to be eaten by the serpent (dragon), Saint George appears and kills him. According to one version, this happened before the martyrdom of St. George, and according to another, after his death. At the same time, it is important to emphasize that Saint George managed to defeat the terrible monster not only thanks to physical strength, courage and bravery, but also through faith in Christ. The essence of the content of “The Miracle of St. George about the Serpent and the Maiden,” as well as his life, boils down to the fact that a young and strong warrior defeated a terrible monster not without the help of faith in Christ. After this victory, the daughter of the pagan king brings her savior to her father. Thus, the pagan king and his subjects received baptism, i.e. became Christians 18. Many scientists who study the history of Christianity believe that in this plot the serpent (dragon) is the personification of paganism, and the girl (the daughter of a pagan king) personifies the Christian church. In Christian countries, the victory of St. George over the serpent (dragon) was very popular. This provided “additional arguments” in favor of the legendary ancient Roman warrior and the need to honor his holy name. In this regard, it is necessary to recall once again that one of the central concepts of the Christian religion is holiness 19. In many religions, holiness is an essential characteristic of God and - indirectly - of outstanding people, institutions and objects in which the presence of the Divine is imprinted to one degree or another. Saints, including St. George the Victorious and the Great Martyr, are especially revered by the church for their noble deeds, righteous lives, and the gift of miracles. They are intermediaries between God and people 20. The cult of saints is common in Christianity and Islam, but it is not found in Protestantism. The opposite of holiness is sin. After the victory over the Pechenegs, Grand Duke Yaroslav-George founded the monastery of St. George in Kyiv and ordered throughout Rus' to “create a holiday” of St. George on November 26, which was timed to coincide with “the miracle of St. George about the snake and the maiden.” In 1030, Grand Duke Yaroslav-George built a Yuryev temple near Novgorod, on the site of which the Yuryev Monastery exists. It is important to emphasize that the glorious name of St. George is enjoyed not only in Christian countries, but also in some Muslim countries - with great respect and even sincere love. And in such cases, as often happens, various versions, legends, “additions” of historical facts, etc. are inevitable. Because of the special respect and love for Saint George, his name was remade in a special way in many countries 22. So, among the Russians he is associated with the names Yegor or Yuri, among the Czechs - with the name Izhik, among the French - with the name Georges, among the Bulgarians - with the name Gergi, and among the Arabs he is Djerjis. Saint George is depicted as a young warrior on a white horse, slaying a serpent (dragon) with a spear. There is such a sculpture near the federal highway not far from the village. Elkhotovo in North Ossetia (many Ossetians mistakenly associate it with Wasgergi-Uastirdzhi). It also became the emblem of Moscow, whose patron Saint George has been considered since the time of Dmitry Donskoy. IN Russian Empire in 1807, an award was established for soldiers and non-commissioned officers - the St. George Cross. Since 1856 he had 4 degrees. Abolished by the bodies of Soviet power in November 1917. The facts presented here are enough to convince us, firstly, of the exceptional popularity of the Christian saint, Great Martyr and Victorious George in Russia and in some other countries, and secondly, Saint George and the Ossetian Wasgergi- Uastirdzhi have different histories and are revered for different reasons. At the same time, if you really want to, by distorting facts and even sophistry, you can find something in common between them, which is what many modern “experts” in the history, ethnography and mythology of the Ossetian people are doing. The high veneration of Saint George and Wasgergi-Uastirdzhi in Ossetia is explained, in my opinion, by many reasons. Among them: 1. exceptional popularity, belief in the miraculous power of their names; 2. Agricultural holidays are associated with their names - one of St. George’s Days, as emphasized above, was celebrated in Rus' annually on November 26th. And in Ossetia, as has already been said, every year in November, after the completion of agricultural (agricultural) work, the holiday Wasgergi-Uastyrdzhi is solemnly celebrated - “lie down yohsevyo” - “evening (holiday) of men.” In addition, every January in the Digori Gorge near the village of Zadalesk, week-long celebrations are held in honor of “Digori Ized” - the Holy Digori Gorge, which is also called “Digori Wasgergi”. The essence of the holiday is to ask the patron of the Digor Gorge, with prayers and the necessary ritual, for a good harvest year, the safety of livestock, the well-being and health of people who believe in the patronage of Wasgergi-Uastirdzhi; 3. an iconographic image of St. George in the form of a young guy in full armor, usually on horseback in a fight with a serpent (dragon), as well as an image of Wasgergi-Uastyrdzhi (works by Ossetian artists) in the form of a gray-bearded elderly but powerful man on a large white horse , patron of men, travelers and warriors; 4. the content of the “life” of St. George, the transference to him of many features from various pagan deities, for example, the Egyptian Horus, the Persian Mithras, etc., which was due to legend, as well as the conviction of the absolute majority of Ossetians that the patronage of Wasgergi-Uastirdzhi would certainly bring good luck to Ossetia. At the same time, here, too, myths cannot be avoided, as was the case, for example, in the early 90s of the 20th century, when “eyewitnesses” in Digora saw Uasgergi-Uastirdzhi on the roof of one of the houses, which was reported not only by republicans, but also all-Russian media; 5. Due to the above and other reasons, today it is no longer possible to imagine the history of both the Russian and Ossetian people without Saint George and Wasgergi-Uastirdzhi, whom millions of people sincerely worship. The exceptional popularity of Wasgergi-Uastyrdzhi in Ossetia, the possibility and necessity of his patronage are recorded even in the text of the national anthem of the Republic of North Ossetia-Alania, where the phrase is repeated twice: “Oh, Wastyrdzhi, give us your grace.” Please note that in the text of the hymn there is no mention of St. George. And this is not an accident. This is certainly not a mistake. This is further evidence that Saint George and Wasgergi-Uastirdzhi are not the same thing. I will add that the author of the anthem of the Republic of North Ossetia-Alania is the people's poet of Ossetia K.Kh. Khodov and his reviewers of the text of the anthem turned out to be quite competent in matters of history, ethnography and mythology of the Ossetian people. The same can be said about the anthem of the Republic of South Ossetia (here, however, the anthem is called “Kady zareg” - “Song of Honor”), where there is also a mention of Uastyrdzhi (“Uyo, Uastyrdzhi! De khorzekh, De arf?! - Iry dzylloyen fendagamond ratt!"). Approximate interlinear translation from Ossetian into Russian: “Oh Uastirdzhi! Patronize Ossetia and give it the right direction!” As we can see, here too the author of the text of the anthem of the Republic of South Ossetia is the famous Ossetian poet and translator T.K. It is no coincidence that Kokaev mentions the name of Uastirdzhi, “forgetting” to say anything about Saint George. The author and his reviewers did not confuse the name Uastyrdzhi with the name of St. George here either. I repeat once again that both of them deserve deep respect and veneration. But this does not mean at all that they should be combined into one whole and the same deity should be called by two names. Brief conclusions. Saint George was a real historical figure, a Roman warrior who endured particularly difficult suffering for Christ, and Wasgergi-Uastyrdzhi was and remains the most revered (after God) deity in Ossetian mythology. These facts of history should force all “experts” of Ossetian history and ethnography to honor both, to give them their due, without “proving” that they are one and the same. What is extremely interesting is that popular and revered among the Greeks, French, Russians, Ukrainians, Czechs, Slovaks, Bulgarians and many other peoples, St. George was often glorified and is still revered under other names belonging to various pagan deities. This was noticed at the end of the 19th century. F. Brockhaus and I.A. Efron when compiling his fundamental encyclopedic dictionary. They wrote that Saint George “is sometimes glorified under native names, for example, Uastirdzhi among the Ossetians or Khizr, Keder in the Muslim East” 23 . From this we can conclude that Saint George under the name Wasgergi-Uastirdzhi has been glorified in Ossetia for centuries. Is it any wonder that very often at an Ossetian festive feast, a local “expert” in history and ethnography considers it his honorable duty to explain to someone who has come from afar (after the obligatory toast to Wasgergi-Uastirdzhi, as a rule, he is second only to God) that “special honors are given to the saint George." Some local “experts in everything” even begin to tell guests of Ossetia “details” of the biography of St. George, without even having a basic idea about him. Such an “explanation” most often ends with the conclusion that the image of the popular and highly revered Ossetian deity Wasgergi-Uastirdzhi “is even on the coat of arms of Moscow.” Those who are most unenlightened in matters of history and ethnography, as a rule, believe in these legends and then themselves tell them to others. There is no doubt that the Ossetian deity Wasgergi-Uastirdzhi and the Roman warrior of the late III - early. IV century George, who became the holy Great Martyr, and the Victorious are different characters. In Ossetia they are both very popular. The high veneration of St. George in Ossetia is even evidenced by the fact that in many Ossetian families the tradition of naming newborn boys the name George has long continued. There are Ossetian surnames, where boys, young men and men with the name Georgiy number in the dozens. And in some families even father and son were or are called Georgiy. To this it should be added that among Russians, Georgians, Bulgarians, Greeks and many other peoples who venerate St. George, his name also occupies a leading position in popularity. Many Russian princes, for example, were named George and are also known by the name Yuri (Russian pronunciation of George). Thus, the Grand Duke of Tver Georgy Alexandrovich reigned in 1426, although not for long. And the third son of Grand Duke Mikhail Nikolaevich, Grand Duke Georgy Mikhailovich, played a prominent role in the history of the Russian Empire in the second half of the 19th century. I would also like to point out that twelve Georgian kings bore the name George. There are many such examples in history. And they testify to the deep veneration of the name of St. George among different nations.
Valery DZIDZOEV
NOTES 1 Ethnography and mythologists of Ossetians. Brief dictionary (Authors - compilers Dzadziev A.B., Dzutsev H.V., Karaev S.M.). Vladikavkaz, 1994. 2 Ibid., p.51. 3 Encyclopedic Dictionary. T.13.M., 1913, p.334. 4 Ibid. 5 Ethnography and mythology of Ossetians. Brief dictionary.., p.51 6 Head of the Republic of North Ossetia-Alania Taimuraz Mamsurov. Dear fellow countrymen! // North Ossetia, 2011, November 11, p.1. 7 Ethnography and mythology of Ossetians. Brief dictionary.., p.150. 8 Encyclopedic Dictionary (publishers: Brockhaus F.A., Efron I.A.). T.8. St. Petersburg, 1892, p. 420. 9 Soviet historical encyclopedia. T.2 M., 1962, p.619. 10 Ibid. 11 Ibid. 12 Ibid. 13 Klyuchevsky V.O. Essay in nine volumes (course of Russian history). T.III. M., 1988, p. 154. 14 Ibid. 15 Encyclopedic Dictionary. T.13, p.335. 16 Encyclopedic Dictionary (publishers: Brockhaus F.A., Efron I.A.). T.8. St. Petersburg, 1892, p. 420. 17 Ibid. 18 Ibid. 19 Big Encyclopedic Dictionary.., p.1071. 20 Ibid. 21 Great Soviet Encyclopedia (Third Edition). T.30.M., 1978, p.554. 22 Encyclopedic Dictionary (publishers: Brockhaus F.A., Efron I.A.), p.419. 23 Encyclopedic Dictionary (publishers: Brockhaus F.A., Efronov I.A.), p.419.
We rushed to Nalchik (the capital of the Kabardino-Balkarian Republic). We wandered around the city for an hour. Yes, before, of course, it was a serious center for sanatorium-resort treatment, but due to well-known sad events, this glory has gone from the city, and a new one has not yet come. Therefore, the city is trying to attract tourists and vacationers almost all over again. Tourist streets are being developed and interesting objects are being created.
Let's literally walk around the city a little and rush further to North Ossetia...
For anyone interested in a video version of the trip, here it is:
So, this is Nalchik for now.
This is such an original bench - it seems to me that it’s successful. Any city needs places where it’s nice to take pictures, and even more so in a resort.
At one time, such figures were also popular here in Stary Oskol, but then everything was abandoned and they fell apart. For such objects you also need good care so that they don't look tattered.
And here we were reminded and told about the Russian-Caucasian War, which lasted 101 years (1763-1864). In this war, the question of who should own the Caucasus was decided. This was of fundamental importance in the geopolitical aspirations of Russia, Turkey, Persia, England and others. The Caucasus, under the conditions of the colonial division of the globe by the leading world powers, could not remain outside the boundaries of their rivalry.
As a result, after the declaration of peace, 3% of the Circassian ethnic group remained in the Caucasus. The remaining 97% of the four million Circassian population (according to N.F. Dubrovin, 1991) died in this hundred-year war or were expelled from native land to a foreign land - to Turkey.
In fact, the memorial sign is dedicated to these events. It symbolizes a family tree with many branches.
At the entrance to the Ardon (Alagir) gorge there is the sanctuary of St. George - Nykhas Uastyrdzhi. The word "nykhas" from Ossetian literally translates as "conversation", that is, the Ossetian veche, a place for public meetings. Here the glorious hero on horseback hangs over the road, as if frozen in a jump.
The sanctuary appeared in the middle of the 19th century, but the statue was installed only in 1995. The rider was manufactured at the Electrozinc plant in Vladikavkaz, and transported to the Alagir Gorge by helicopter. The weight of the entire structure is 28 tons, and the height of only one horse’s head is 6 meters. This is the largest equestrian monument in the world.
Photo 2. 
All this is surrounded by the stunning nature of the Caucasus.
Photo 3. 
Let's take a closer look at who UASTYRDZHI is and how he is connected with Saint George.
We know that Saint George - the heavenly warrior, patron and protector of earthly warriors - is revered in all parts of the Christian world, and especially in the ancient Ossetian land. The people's consciousness identified him with Uastirdzhi - a particularly revered holy celestial being of the traditional Ossetian pantheon, the patron saint of men, travelers, and warriors.
According to the etymology of V.I. Abaev, generally recognized in science, Uastirdzhi is nothing more than the ironic form of the name of St. George: uas - “holy”, styr - “great”, ji - “Gio, George”. Literally - “Holy Great George”. The Digor dialect has retained an older form - Uas Gergi. As we can see, the identity of the names is obvious and does not raise any objections. However, regarding the correlation between the images of Saint George and Uastirdzhi, there are two mutually exclusive opinions among the people. Some, based on the synonymy of the names, assert the complete identity of the holy inhabitants of heaven; others, pointing out the inconsistencies of the images themselves, prove their absolute dissimilarity, while forced to change the etymology. So who is Uastirdzhi, and how is he connected with the image of St. George the Victorious?
Photo 4. 
Saint George is a real historical person. According to hagiographic literature, he was a native of Cappadocia from a rich and noble Christian family. Having matured, Georgy entered the military service. Thanks to his strength and courage, he quickly became famous and became a high-ranking officer in the Roman army. Having learned about a new wave of persecution of Christians organized by Emperor Diocletian, George distributed all his property to the poor, set free the slaves who belonged to him and went to the palace. Here, at the state council that was taking place at that time, in the presence of Diocletian, he publicly declared his confession of Christianity. The saint was captured, tortured for several months and, unable to achieve renunciation, was finally beheaded for his unbending faith in Christ.
The Church glorified the holy great martyr, and in the Middle Ages he became widely revered throughout Europe. Then, in many places, a completely natural process occurred: the image of St. George was superimposed on the images of some mythical-epic characters, including snake-fighting heroes. This is typical for the popular consciousness: it made the image of the beloved saint understandable and allowed, so to speak, to adapt his grace-filled power for one’s needs - to secure heavenly protection in certain areas of public life, to prayerfully turn to the saint to preserve the harvest, give birth to children, preserve the house, deliverance from diseases, etc.
Alan-Ossetians were no exception. In the pre-Christian period, the Alans may have had a certain image of a celestial being, consonant with St. George, especially revered by warriors. The creators of their own brilliant military culture saw in Saint George the image of an ideal warrior. This is where a kind of specialized veneration of Uastirdzhi stems: Alan warriors, whose way of life was baltz (campaign), sought his protection. A similar situation was observed in the knightly environment of medieval Europe.
Photo 8. 
In other words, Uastirdzhi (St. George) embodied the cultural and historical features of Alan perception.
According to the authoritative opinion of the prominent Ossetian ethnologist Vilen Uarziati, the veneration of St. George - Uastirdzhi / Wasgergi (Digor dialect) dates back to the times of the preaching of Equal-to-the-Apostles Nina (IV century). Preaching the teachings of Christ among the Iberians and Alans, Saint Nina also mentioned her relative, the Great Martyr George, and introduced the custom of celebrating the days of commemoration of the wheeling of the saint on the 20th of November. In Georgia, the holiday of Gorgoba (Georgian) has been celebrated since the 4th century. Later, this holiday became widespread among its closest neighbors - the Iberians, Alans - under the name Georgoba / Georgoba. In this case, a purely Caucasian Christian holiday takes place. In the Greek and Russian Churches, they celebrate not the day of the wheeling, but the day of the beheading of St. George - April 23, old style.
National veneration of St. George intensified during the period of mass conversion of Alans to Orthodoxy at the beginning of the 10th century, when the Alan kings proclaimed Christianity as the state religion. At this time, the Alan Metropolis was created as part of the Patriarchate of Constantinople and large religious centers, the significance of which is evidenced by the ancient Alan churches in Nizhny Arkhyz (the current territory of Karachay-Cherkessia).
Photo 9. 
The death of the Alan state under the onslaught of the Tatar-Mongols in the 13th century, the extermination of most of the population, and the devastation of urban centers forced the Alans to retreat into the mountain gorges. Over the next four centuries, the remnants of the Alans were forced to survive in difficult conditions of isolation, preserving the heritage of their ancestors to the best of their ability. At that time, among the people, deprived of the national priesthood and church support, religious beliefs took root, representing a fusion of Christian dogmas and traditions and ancient and new folk rituals. Naturally, during this process, the images of many Christian saints and the traditions and ideas that took root during the Christianization of Alanya changed. The image of St. George also began to become distorted. It was then that Uastirdzhi - Saint George began to be revered in the image of a gray-bearded old man (the personification of wisdom and experience, without which it is difficult to survive in mountain gorges).
But thanks to the deep perception of the image of the Holy Victorious in the era of Alan statehood, it was preserved in the popular consciousness to such an extent that with the return of orthodox Christian preaching, it was soon and without much difficulty again recognized as “one of our own” and identified with Uastirdzhi.
Photo 10. 
On the site under the monument there is a huge metal bowl, covered with a lid with a slot for collecting donations. Many drivers passing by do this. This is a long-standing tradition: on mountain roads, the patron saint of travelers, Uastirdzhi, was always asked for a safe path, for salvation from rockfalls.
Donations go towards the maintenance of the sanctuary, as well as for large national holidays Traditional Ossetian dishes are prepared on them, which anyone can try.
There is also a huge stone table with chairs, at which the elders eat Ossetian pies, drink Ossetian beer (locally it is called “rong”, but in taste and strength it is more like kvass) and decide important issues.
Photo 6. 
Above the stone table on the slope there is a sculpture of an eagle tormenting a snake, symbolizing victory over disease. There is a beautiful legend about this eagle:
Photo 5. 
In the mountains, near the snowy passes, where the alpine meadow bloomed lushly,
An eagle built an eagle's nest on the rocks with an eagle.
And high under the clouds, aiming a keen eye from the sky,
He soared with mountain eagles, tracking prey in the early hours.
Among the flowers of the bright valley, where the river swept the path,
Tired of spinning around on a hot afternoon, he sat down on a stone to rest.
But he only closed his eyes in slumber, folded his tired wings,
How, with its scales glistening, between the hummocks, the snake silently crawled up.
She lay invisible, hiding in the shadows, among the stones,
To thrust your viper's sting into the one who was stronger...
And the eagle, stung in the chest by a snake, fell dead
In the hot spring that boiled under the mountain, flowing into the valley.
But suddenly - lo and behold! Washed by that water, the king of the valleys came to life.
And he soared into the sky with youthful strength, like a proud ruler...
And like a stone thrown from a cliff, he fell, spreading his wings,
As if tormenting disease and the forces of evil with a sharp beak in its claws...
So, I owe it to legend, in the sunny foothills,
And the eagle tormenting a snake became the emblem of the Waters of the Caucasus.
The sculpture of an eagle in this place was not installed by chance, because not far from the sanctuary of St. George there is a balneological resort Tamisk, where vacationers are treated with mineral water, just like the eagle from the legend.
Photo 7. 
Not far from the road you can see a lake filled with hydrogen sulfide water. According to one version, this lake is man-made: during construction work, a source was accidentally hit, from which water gushed out in a stormy stream and filled the lowland. This kind of water is well known to residents and guests of the city of Pyatigorsk: it is distinguished by its bluish color and the characteristic smell of rotten eggs.
Photo 11. 
Let's look around - this is the nature around here.
Photo 12. 
Despite the fact that North Ossetia is the only Orthodox republic included in Russian Federation, Christianity and paganism are surprisingly intertwined in it. You can find Orthodox churches (or their ruins) and “Places of Power”, women’s and men’s sanctuaries everywhere.
Photo 13. 
Among the majestic mountain peaks of Adaikhoh and Ualpata with their rocky spurs Kalperrag and Tsayrag is the pearl of the Caucasus, sung by poets - the Tsey Gorge. It was here that the legendary ancient Ossetian temple Rekom was created with one of the three tears of God (the famous temples of Mkalgabyrta and Tarangelos were created from the other two tears). Assembled from wood, without a single nail (except for the bound ritual doors and shutters) and having an original architectural form, Recom is of great research interest to science. Despite almost two centuries of study of this ancient monument, many aspects of the research are still not disclosed or are controversial ; in particular: the dating of the structure, the etymology of the name, the philosophical and religious content of the temple. Due to the general scientific educational attention to the temple and due to the fragility building material(local pine), Rekom was restored many times, and a large amount of architectural material was collected from it.
Photo 20. 
In March 1995, the Rekom temple-sanctuary burned to the ground, leaving behind three symbolic half-burnt pillars.
The subsequent reconstruction of the temple-sanctuary and the accompanying research work provided new scientific research and made it possible to enrich the historical philosophical and religious significance of the temple.
I walked here and couldn’t get enough of looking around. I would like to stay here longer, sit, think, take a leisurely walk.
Photo 17. 
The wind howled along the river, and a little deeper in the forest there was a ringing silence overlooking mountains and glaciers.
Photo 16. 
Photo 21. 
Photo 22. 
According to one version of the origin of Rekoma, the most important character in the pantheon of Ossetian deities - Uastirdzhi, the patron of men, travelers, protector of the weak, decided to build a sanctuary for the Ossetian people from an eternal tree - larch, which never rots. It grew on the other side of the mountain range, then Uastirdzhi ordered his oxen to cross the glacier and bring trees. According to legend, the trees themselves fell into the carts, and the oxen carried unusual building material along the indicated road. At the construction site, the carts emptied themselves, and miraculously a log house grew in the clearing without the help of human hands.
Photo 24. 
Recom was asked to send a rich harvest, successful haymaking and hunting. Recom was a multifunctional deity; in addition to requests related to agriculture, people turned to him for healing from illnesses and protection from evil forces. The cult of veneration of Rekom was widespread in the Alagir Gorge and a holiday dedicated to Rekom was celebrated in July. During this holiday, which lasted a whole week, Rekom sacrificed numerous livestock.
Not far from the log house there is a wooden gazebo with three chairs with faces carved on the backs - “Faceless Deity”, “Falcon” and “Leopard” (or “Bear”), in front of them is a table with offerings (salt, coins).
Photo 23. 
Only men could be present at the sacrifice, because the Rekom sanctuary was the center of the cult of Uastirdzhi, who was the patron saint of men. According to the Ossetian Nart epic, at the place where one of the three tears of God fell, shed over the death of the Nart Batradz, the Rekoma sanctuary was formed, called in Ossetian Rekoma dzuar or Rekoma Uastirdzhi.
Despite many years of studying the temple, many issues still remain controversial: the dating of the structure, the etymology of the name, philosophical and religious content. As always, there are many legends and points of view.
Photo 25. 
Due to the fragility of the building material, Rekom was repeatedly rebuilt, reconstructed and even burned!
Photo 26. 
According to one opinion, the Rekom sanctuary existed since the time of the Koban culture - 1 thousand years BC. Others argue that Rekom “could not have been built earlier than the 12th century, since on the site of Rekom at that time there was still a single Tsey-Skaz glacier, and the archaeological material of the Koban culture is a “recycled item” (i.e. transferred from one sanctuary to another)".
Photo 15. 
But this is the work of a woodpecker. Somewhat low, of course.
Photo 27. 
Wandering along the mountain paths, fabulous views appeared here and there.
Photo 28. 
Today, there is no substantiated etymology of the name “Rekom” and “folk etymology” prevails, explaining “Rekom” as a derivative of “Khurykom” (Sunny Gorge) or “Irykom” (Ossetian Gorge). In addition to this version, we note the assumption of V.I. Abaev, who brings “Rekom” closer to the Georgian “rkoni” (oak grove), as well as the conviction of A.Kh. Magometov is that “the name “Rekom” is closely connected with the construction of a Christian church here” and means in Georgian “to ring the bell - Rekva”.
The main reason for such a controversial etymology of the name “Rekom”, as well as many other names, is the insufficient understanding of the religious and philosophical views of the Ossetians, and, accordingly, due to little knowledge of the Ossetian religious architecture seems primitive, at best, like a pile of stones, a holy bush etc. As a result, even the most common attributes of Ossetian sanctuaries, such as all kinds of crosses and bells, known as the most common item in the inventory of the Koban culture, (collection of Tekhov B.) are considered to have come along with Christianity and, accordingly, with their name (in this case, from Georgia). It is generally accepted that the Ossetian “dzuar” - cross, sanctuary, saint comes from the Georgian “jvari” - cross (the etymology of jvari-cross among the Georgians themselves is not entirely clear and is considered borrowed). In this case, the religious and philosophical understanding of the symbol of the cross among Ossetians is ignored, as the most important thing, symbolizing the unity of spirit and flesh, the origin of light and life.
The cross was depicted on temples, towers and crypts, and was indicated in all holy ritual actions: the consecration of a sacrificial animal, the cutting of pies, in dance lines, etc. And therefore, the concept of the cross among Ossetians should be a collective one from the well-known Indo-Aryan “jiv” - soul and “ar” - light - jivar-zuar.
Photo 29. 
The reason that scientists are looking for the concept of the name Rekom on the side is also that its two brothers - the sanctuary of Mkalgabyrta and Tarangelos have Christianized names. The first is collective from Michael and Gabriel, and the second is supposedly from the Georgian “Mtavar” - the main plus angel - the main angel.
But in Ossetia, the more ancient, pre-Christian, archaic name of Mkalgabyrta is known - Sidan, and the collective name Sidan-Mkalgabyrta is often used, and Tarangelos also sounds like Tarangjeri or Taryzed, where zed is an angel, and Tar can be dark, and swift, and bull, etc. (Tarangelos is the patron of cattle and farmers. Compare in the epic “Taryfyrt Mukara”).
Considering the above, we come to the firm conviction that the name Rekom is originally Ossetian and carries its concept from ancient times, which is confirmed by the lines written by B.V. Gnedovsky. from the words of Pchelina E.G. “Due to a special system of prohibitions, which has lost most of the original original parts, the building (Rekom) has retained to this day the unique appearance of buildings, individual features of which reproduce in whole or in part the character of the Scythian-Sarmatian era” and further writes “The most ancient analogues of Rekom should include “Boyar writing” and the Minusite region (Scythian era) and materials from excavations by P.N. Schultz in Scythian Naples, etc.”
Photo 30. 
Photo 31. 
Photo 32. 
Photo 33. 
Photo 34. 
Today the Tseyskoye Gorge is a far-famous tourist area, but we must not forget that in the recent past it was also a forbidden sacred place “Ivard Rekom”. Therefore, for the revival of spirituality and for the development of tourism, it is necessary to adopt a new “postulate”, namely, not the “Rekom” sanctuary in the tourist area, but “tourist sites in the protected area of the “Rekom” temple.” For this purpose, it would be great to mark the beginning of the protected area “Ivard Rekom” by restoring another temple of Ossetian wooden architecture “Rag Uastyrdzhi”, which is located near the village of Verkhniy Tsei.
It is worth adding that the restoration of festive rituals (dances, stories, songs, all kinds of competitions), worthy of the Rekom sanctuary, precisely in the conditions of the synthesis of educational tourism and spiritual traditions, will raise this culture in the eyes of the entire world community.
