Saint George in the Ossetian religious tradition. Monument to Saint George the Victorious in Ossetia

Statue of St. George the Victorious in North Ossetia October 20th, 2015

I already showed you a huge HORSE STATUE and what it is, but here’s another statue...

This statue is called “St. George Jumping Out of the Rock.” A unique monument located in the city of Vladikavkaz. Its peculiarity is that it is located at a height of about 22 meters and is 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.

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It was built with funds from the city authorities and donations from local residents. St. George the Victorious is depicted proudly looking into the distance, on his head is a helmet, on his body is armor, he is confident in himself and does not doubt at all that he will win another victory. His horse, like its owner, is fearless and brave, its front legs are bent, its head is lowered and pressed to the body. The sculpture “St. George the Victorious Jumps Out of the Rock” is depicted in dynamics - the wind develops the hero’s cloak and the horse’s mane. It is made of fine bronze and painted in a silver tone. Every year this monument attracts the attention of many tourists, everyone strives to take a photo with it. But local residents have a special ritual - to make a wish under the sculpture, which should come true within a year.

Work on the sculptural composition lasted more than two years. A six-meter monument weighing 13 tons was installed on the mountainside, at an altitude of 30 meters. The opening of the monument was consecrated by the elders. St. George the Victorious is one of the most revered and beloved saints in North Ossetia. He is considered the patron saint of warriors, travelers, men and the entire republic. The figure of St. George the Victorious was sculpted by Vladimir Soskiev from bronze. According to the sculptor, this is the warmest and most living metal.

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I already showed you a huge HORSE STATUE and what it is, but here’s another statue...-

Visually, it creates the feeling that the monument is floating in the air.

Photo 2.

Photo 4.

Photo 5.

Photo 6.

Photo 7.

Photo 8.

More interesting statues: look at this magnificent one, and look at this one. By the way, you know

St. George the Victorious is a revered saint in Christianity. His images have been found on coins and seals since the 4th century; in Rus', already in the 11th century, churches and monasteries consecrated in his honor began to appear. He is depicted on and Russian Federation. A huge number of monuments to St. George the Victorious have been erected on the territory of Russia. They will be discussed in the article.

Life story of St. George

St. George the Victorious is a particularly revered saint in the Christian religion. The most famous legend about him is “The Miracle of the Serpent.” There are many versions and variants of his life, but the most common are Greek and Latin.

According to Greek legend, he was born in the 3rd century, into a fairly wealthy family. IN at a young age entered military service. Soon, thanks to his intelligence, courage and physical training he became a military commander and the emperor's favorite. After the death of his mother, he received a huge inheritance. But when the persecution of Christians began, he distributed all his property to the poor and declared himself a believing Christian before the emperor. He was arrested and tortured. He bravely endured all the torment and did not renounce his faith. The angry emperor ordered George to be executed. He was later canonized.

The saint became very popular back in the days of early Christianity. Thus, in the Roman Empire, already in the 4th century, temples named after him began to appear. He is considered the patron saint of valiant warriors and farmers. In Rus', St. George's Day (St. George's Day) was celebrated - April 23 and November 26; monasteries were founded in Novgorod and Kyiv in the 11th century. Images of the Saint began to be depicted on coins and seals.

Since the time of Dmitry Donskoy, he has become the patron saint of Moscow. The name of the founder of the capital, Dolgoruky Yuri, is associated with the name of the saint. Yuri, Yegori, Gury, Rurik - all these are variants of the name Georgiy. Currently, St. George the Victorious is depicted on the coat of arms and coat of arms of the Russian Federation.

The St. George Cross and the Order of St. George have been restored in Russia. The symbol of Victory Day has been the St. George Ribbon for many years.

A huge number of monuments to St. George the Victorious have been erected in Russia.

Description of the monuments to St. George the Victorious in Moscow

The Holy Great Martyr George the Victorious is the patron saint of the capital and is depicted on the coat of arms of Moscow. There are 5 monuments to him in the city:

installed in the very center of the capital - on Manezhnaya Square. In 1997, the construction of the Okhotny Ryad shopping complex was completed, on the surface of the dome of which a monument to St. George the Victorious was erected. A fountain complex has been built around it. The sculpture is the creation of Tsereteli Zurab. She depicts St. George the Victorious, who slays the serpent.
The second monument was installed on Poklonnaya Hill near the Victory Obelisk. Its opening was timed to coincide with the 50th anniversary of the Great Victory. The author of the sculpture is Tsereteli Zurab. The sculptural composition depicts the figure of a saint who is trying to cut a snake with his spear. The monument symbolizes the struggle between good and evil.

The third monument to St. George the Victorious in Moscow was installed in the courtyard of the Grekov Studio of Military Artists. Author - Taratynov Alexander. The sculptural composition depicts the figure of a very young St. George the Victorious, who, sitting on a horse, strikes an evil serpent with a spear.
The fourth monument was erected on Komsomolskaya Square in 2012, between the Yaroslavsky and Leningradsky railway stations. This is, in essence, a monument-fountain, which is a pool made of granite, in the center of which is a sculpture of a saint. The author of the work is Sergey Shcherbakov. The sculpture of George is decorated on four sides with fountains that shoot vertically upward. Plates with the names of all Moscow train stations and destination cities are laid out around the fountain.
The fifth monument to St. George the Victorious in Moscow, the least known, is located in the Kremlin. It was installed on the Small Dome of the Monument with a very interesting story and fate.

In 1995, sculptors recreated a previously lost sculpture of a saint slaying a dragon. Its weight is about 2 tons, it is cast from bronze. This is a copy ancient creation sculptor Kazakov, whose work was lost to Russia forever. This is a tragic story.

In 1787, Catherine the Great celebrated her 25th reign. By this solemn date, the construction of the Senate building in Moscow was completed. Its dome was crowned with a statue of St. George the Victorious. The monument weighed about 6 tons, was cast from zinc and covered with gold. Every year on May 6, on the day of remembrance of the saint, a laurel wreath was laid on his head.

During the capture of Moscow by Napoleon's troops in 1812, the statue was removed, sawn apart and sent to France. So the original sculpture was lost to the state forever.

In Vladikavkaz there is unique monument, located at an altitude of more than 20 meters and attached to the rock with part of the saint's cloak. The weight of the monument is about 28 tons, its height is 6 meters. The monument is called “St. George the Victorious, who jumps out of the rock.” Visually, it seems to be floating in the air. The author of the sculpture is Nikolai Khodov.

Saint George is depicted proudly looking into the distance, he has no doubt that he will win. The sculpture is depicted in dynamics, the cloak flutters in the wind. The monument is made of bronze and covered with silver paint.

Local residents have a belief that if you make a wish while under the monument, it will definitely come true.

St. George the Victorious is a revered saint in North Ossetia. He is considered the patron saint of men, warriors, and travelers. In Ossetia it is called Uastirdzhi.

Local residents in the epic have a hero who is the winner and patron of warriors; during the Christianization of the territory, his name began to be associated with the name of St. George the Victorious, and this association took root.

Monument in Georgievsk

An interesting monument to St. George the Victorious is the monument erected in the center of Georgievsk. The author of the sculpture is Aliev Kamil. The monument is made of cement and covered with bronze paint. Its weight is about 15 tons. A rider on a horse strikes a snake with a spear. The height of the rider is 4 meters, the monument is installed on a pedestal 1 meter high.

Monuments in Russia and in the world

Monuments to St. George the Victorious are installed in many cities of Russia: Ivanovo, Krasnodar, Nizhny Novgorod, Ryazan, Sevastopol, Yakutsk and many other cities.

St. George the Victorious is revered in Georgia, Turkey, Greece, Germany, and France.

It depicts a shield with St. George the Victorious slaying a serpent. The Cross of St. George (a red straight cross on a white background) is featured on the flags of Georgia, Great Britain and the coat of arms of Milan.

Abroad, the monument to St. George was erected in Melbourne (Australia), Sofia (Bulgaria), Bobruisk (Belarus), Berlin (Germany), Tbilisi (Georgia), New York (USA), Donetsk and Lvov (Ukraine) ), in Zagreb (Croatia), in Stockholm (Sweden).

Instead of a conclusion

In many cities of Russia and foreign countries world, Saint George the Victorious is immortalized in the form of monuments, memorial signs and bas-reliefs. His most common image, a horseman who strikes a serpent with a spear, is a symbol of the victory of good over evil. It is this symbol that is very close to Russia, which has had to face and defeat evil more than once in its history.

Monument to Uastirdzhi, Russia, Ossetia, Alagir Gorge.

The Trans-Caucasus Highway is one of the main roads connecting Russia with the Transcaucasus. It runs along the picturesque Alagir Gorge in Ossetia. The highway either presses against steep cliffs, or dives into a tunnel cut through the thickness of the stone. Not far from the city of Alagir, around the next turn, one of the most grandiose monuments of Ossetia hangs over the road - a multi-ton statue of Uastirdzhi, the most revered saint of Ossetians. This monument amazes with its power, strength and energy. Uastirdzhi, riding a horse, seemed to freeze, jumping straight out of the rock.

The monument to Uastirdzhi was created in 1995 according to the design of N.V. Khodov. as a gift to the people of Ossetia. One of the largest equestrian monuments in the world. Its weight is 28 tons. A person can easily fit in the palm of Saint Uastirdzhi. The sculpture was transported to the installation site by helicopter. A few years after installation, the entire sculptural composition leaned heavily to the side and threatened to collapse.

A team of climbers was hired to carry out restoration work.

Uastirdzhi is the most revered deity in Ossetian mythology, patron of men, travelers, but most of all warriors. In the Nart epic, Uastirdzhi is depicted as a mature bearded man, a formidable warrior in battle garb, riding a white horse.

With the advent of Christianity in Ossetia, the image of Saint Uastirdzhi began to be associated with Saint George, who was also revered by Christians as the patron saint of warriors and travelers. But, apart from similar functions, these two saints have nothing else in common.

According to legend, many peoples of the Caucasus, including Ossetians, descended from the mythical heroes of the Narts. Starting from the distant 8-7 centuries BC, legends about the Narts, their origins and their adventures gradually formed into the Nart epic. Uastirdzhi is one of the main characters of the Nart epic, a celestial being who often visits the Narts, helping those who deserve it. In the legends, Uastirdzhi has magical power, can even resurrect the long dead. In addition, he is a very strong and agile warrior. Nartam often appears incognito, sometimes in the form of a simple old man. Uastirdzhi helps not only travelers and warriors, but also farmers, sailors, and even lovers. When the Narts rebelled against God, Uastirdzhi openly came to their defense. Until now, every festive feast, and often an ordinary meal among Ossetians, begins with the glorification of Uastirdzhi. The first toast is raised to the Almighty, the second to Uastirdzhi.

Women do not have the right to pronounce the name Uastirdzhi; they can only call him “Patron of Men.” Uastirdzhi himself, according to legend, had two wives.

On the territory of Ossetia, numerous sanctuaries are dedicated to Uastirdzhi. Every year, in the last ten days of November, during the week, Ossetia celebrates an ancient national holiday dedicated to Uastirdzhi.
The great respect and veneration of Saint Uastyrdzhi is also evidenced by his numerous images located along the roads of Ossetia, with the inscription “Uastyrdzhi uye’mbal!”, which means “May Uastyrdzhi protect you.”


Uastirdzhi monument	Uastirdzhi monument	Uastirdzhi monument

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A unique monument to St. George the Victorious in Vladikavkaz

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.

Saint George in the Ossetian religious tradition

The statue hangs over the traveler and amazes with its majesty. Just one hoof of his horse is 120 cm. The head is 6 meters, and a person can fit on one palm of St. George the Victorious.

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.

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Sights of North Ossetia – Alania

Among all the orders given in Europe for military merit, the Russian Order of St. The Great Martyr and Victorious George enjoyed by far the greatest popularity in his country. Even the English Victoria Cross and the Austrian Maria Theresa, which complained less frequently than the Order of St. George, could not compete with it in terms of its charm in the minds of the masses and the countless application of its colors to all the high phenomena of military life.

All doors were open to the Knight of St. George, the gazes of passers-by respectfully stopped on him, and the St. George holiday on November 26 was solemnly celebrated in all places of the vast Empire. The St. George ribbon personified military valor.

The initiative to establish a purely military order in Russia belongs to Empress Catherine II. In 1765, she was presented with a draft statute for the Catherine Military Order.

Monument to Uastirdzhi (Ossetia)

He meant mainly the length of service in the officer ranks. The Empress did not approve of him. She wanted to create a reward for specific feats of arms, she also did not like the name of the Order “Catherine”.

She chose as the patron of her military order the most militant of the saints of Christianity, who had long been held in high esteem in Russia. A Roman by origin, Saint George belonged to an ancient patrician family that settled in the Asia Minor province of Cappadocia. He was born in Beirut, in the second half of the 3rd century. His father, a secret Christian, died martyrdom, bequeathing to his son an example of courage and steadfastness of Christian convictions.

Having entered the military field, George showed such outstanding abilities that already in the 20th year of his life he achieved the rank of “military tribune”, and Emperor Diocletian entrusted him with special squad. Soon after this, George arrived in Nicomedia, at the same time that the emperor was preparing to issue an edict on the persecution of Christians.

At the military council, George, in a brilliant speech, proved the injustice of this edict and immediately declared himself a Christian. For this he was imprisoned and, despite the admonitions of the emperor, who urged him to renounce Christ, he remained adamant and courageously endured a number of the most brutal torture and torment, after which on April 23, 303 he accepted martyrdom and was beheaded.

The Church canonized him as a saint. His troparion is sung:

“As a liberator of captives and a protector of the poor, a physician of the infirm, a champion of kings, Victorious Great Martyr George, the might of Christ God the Savior to our souls. Save Thy servants from troubles, passion-bearing George, for all You are the representative imam to God, as an invincible warrior of Christ and a warm prayer book towards Him.”

The published material was first published in the Parisian magazine "Military Story" in the November 1960 issue.

Sergey Pavlovich Andolenko(French Serge Andolenko; June 26, 1907, Volochisk - August 27, 1973, Miglo, Ariège department, France) - French brigadier general.

Born in the city of Volochisk, Volyn province, in the family of an officer of a dragoon regiment. Russian Empire. After the revolution and civil war- in exile in France. Graduated from the famous French Higher Education military school(Saint-Cyr), from which he became a lieutenant in the 1st Foreign Regiment. Served in the Foreign Legion. In 1928 received French citizenship. In 1944-1945 - staff officer of the 3rd Algerian Infantry Division.

St. George the Victorious

Monument to St. George the Victorious in Vladikavkaz

I already showed you a huge HORSE STATUE Temujina, aka Genghis Khan and what is this "Blue Devil" who killed his creator, and here is another statue

Visually, it creates the feeling that the monument is floating in the air.

More interesting statues: look at this magnificent Apennine Colossus, and look at the Tallest statue in the world.

Monument to Uastirdzhi in the Alagir Gorge

By the way, do you know whether the heads on Easter Island have legs? and is the Statue of Liberty really made of Russian copper? So the question arises: Why are monuments executed? and what are these ghost sculptures from Bruno Catalano

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The original article is on the website InfoGlaz.rf Link to the article from which this copy was made - http://infoglaz.ru/?p=79077

Great Martyr 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. That is why the gift of a particle of the relics of St. George, performed by Patriarch of Alexandria and All Africa Theodore II on November 24 of this year, became such a significant event for the Ossetian people. The first place on Ossetian soil where a prayer service was served before the relics of the Holy Great Martyr George was the memorial cemetery for the victims of the tragedy in Beslan, and on November 28, on the last day of the special celebration in honor of St. George the Victorious - Dzheorguyb, celebrated in Ossetia for 15 centuries, a helicopter with the relics of the Great Martyr George flew around the entire territory of North Ossetia. The relics of the saint will be kept in cathedral Vladikavkaz, of course, consecrated in the name of the Great Martyr George. The Ossetian people erected many other temples both in ancient times and close to our days in the glory and honor of the beloved saint Victorious.

In 1902, on September 15 (September 28, new style), in the village of Beslan, His Eminence Vladimir, Bishop of Vladikavkaz and Mozdok, consecrated a new Orthodox church. Priest A. Tsagolov, who described the solemn ceremony in detail in the Vladikavkaz Diocesan Gazette, noted, among other things, the following: “After the Lord’s Prayer, the Bishop blessed the common meal and wished peace and silence to the Beslan residents.” 15 years later Bolshevik power came. The temple was destroyed, and then school No. 1 was built on the site of the church cemetery.

During the reign of Bishop Vladimir, the bulk of the population of Beslan (Tulatovo) were Ossetian-Mohammedans. Some of them were present at the consecration of the temple, and by no means as passive spectators. The senior representative of the assembled Muslims addressed the bishop with a speech of gratitude. None of this should come as a surprise. It's not just about the traditional religious tolerance of the Ossetian people. There was another important reason: The church was consecrated in the name of the Great Martyr and Victorious George.

It is obvious that this dedication was not chosen by chance in a village founded by Ossetian Muslims. Great Saint Orthodox Church was revered among the entire Ossetian society, regardless of the religious affiliation of its representatives. The people's consciousness identified him with Uastirdzhi - a particularly revered holy celestial inhabitant 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: you- "saint", shit- "great" ji- “Gio, Georgy.” Literally - “Holy Great George”. The Digor dialect has retained more than ancient form - Was 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 celestials; 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?

Saint George - real historical figure. According to hagiographic literature, he was a native of Cappadocia from a rich and noble Christian family. Having matured, Georgy entered 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. Moreover, a completely natural process took place: the image of St. George was superimposed on the images of some mythical and 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 public life, prayerfully turn to the saint to preserve the harvest, give birth to children, preserve the home, get rid of illnesses, etc.

Alan-Ossetians were no exception. In the pre-Christian period, the Alans may have had a certain image celestial being, consonant with Saint 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.

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 preaching 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 remembrance 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, there is a purely Caucasian Christian holiday. 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).

The death of the Alanian 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, in the people deprived of the national priesthood and church care, religious beliefs, which is 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.

However, with the victory of the Bolsheviks, cultural, historical and religious spheres The lives of the peoples of the USSR came under strict state control. Aggressive and fairly stable atheist policy Soviet power used well-thought-out tactics of anti-religious struggle in Ossetia. Communist ideologists took advantage of the religious state of the people. The fact is that started in the middle of the 18th century Russian government the process of returning Ossetians to Orthodoxy, which also meant a return to Christian civilization, by 1917 it turned out to be unfinished. One of the main reasons is the ineptitude and ineffectiveness of the structure of the sermon, as well as the entire religious policy. But significant results were still achieved. One of the indicators is the formation of the national clergy and the translation of services. On the other hand, traditional religious views, which essentially represented the transformed Alan Orthodoxy, remained deeply rooted in the people. Therefore, having liquidated the clergy and existing Orthodox churches, as well as mosques (according to G. Baev, the Vladikavkaz mayor, in late XIX century, about 12% of Ossetians professed Islam), the ideological machine of the party began to systematically and persistently instill in the population its pagan affiliation. Several decades of such treatment against the general background of promoted atheism, an actual ban on the study own history and culture, the eradication of the native language had a significant effect. By the time of the collapse of the communist state, the majority of Ossetians considered their traditional faith to be pagan (!).

It should be admitted that the image of Uastirdzhi - St. George - was forgotten and is now being recreated anew. This process is quite natural, but it should be remembered that for our Orthodox ancestors, Uastirdzhi and Saint George were one person. It is not difficult to verify this by turning to the ancient Ossetian dzuars ( dzuar- from cargo. jvari- cross, holy place).

In Ossetia there are a huge number of places dedicated to Uastirdzhi. Their simplified classification includes dzuars, in this case - places of the invisible presence of the patron saint, and kuvandons - places of prayer to him (usually located near roads and on passes). It is clear that in this system the dominant position is occupied by the dzuars. Most of the most revered ones are hall buildings. Let's briefly look at some of them.

Dzhery dzuar (village of Jer, Chysyl Leuakhi gorge) - a medieval Orthodox Alan temple of the hall type with an inscribed apse and a subsequently added two-story bell tower (photo 1).

We especially honor it in South Ossetia. The celebration in honor of Uastirdzhi begins at the end of August and reaches its climax on Dzheorguyba - a multi-day holiday dedicated to the day of the wheeling of St. George (November 10/23) and is a fasting ritual for the Nativity Fast.

These days there is a mass pilgrimage to the shrine, not only of Ossetians, but also of representatives of other nationalities. Jery dzuar has a special grace, and therefore has long been brought here to cure the possessed. It is interesting that, according to the legend cited by Z. Chichinadze, the head of St. George was preserved in the Dzher church.

Dzyvgyisy Uastirdzhi (village Dzivgis, Kurtatinskoye Gorge) - Church of St. George. In northern Ossetia, this is the only temple with a protruding semicircular apse (photo 2). It dates back no later than the 14th century. Dzyvgyisy Uastirdzhi had a very high status communal shrine. Its holiday also falls on Dzheorguyba. Until relatively recently, a huge number of pilgrims gathered here. According to the testimony of B. Kargiev, dating back to the 20s of the 20th century, that is, at a time when the former scope of the celebration had significantly weakened, 300-400 young people simultaneously participated in the dances alone.

Dzuar is connected with the nearby rock fortress. According to legends recorded at the end of the 18th century, there was a cave monastery here, and also for a long time Church vestments, books and utensils were preserved.

At the temple there is a medieval church cemetery. Archaeologists excavated two burials, one of which dates back to the 14th century.

In 1613, the Georgian King George donated a bell with the following inscription to the Dzivgis Church:

“We, the sovereign of Kartli, the king of kings, patron George, donated this bell to you, Saint George of Ziblis (Dzivgis. - MM.) for the sake of our victories. Chronicon 301.”

70 years later, in 1683, a similar gift was made by another Georgian king, Archil. The inscription on the bell reads:

“I, King Archil, presented this bell to Dzhibgissky (Dzivgissky. - MM.) to the crucifixion (cross): God grant that Ossetians come to his voice to glorify the Trinity.”

In 1680, the bell was presented to the Tseysk Recom. Although during this period the Georgian monarchs, being under the rule of Iran, were forced to accept Islam as necessary condition for their reign, they secretly continued to profess the Christian faith. Therefore, when donating bells, the kings were guided not only by political considerations. They resorted to the gracious help of the great Orthodox shrines Ossetia.

Dagomy Zarond Uastirdzhi (village of Dagom, Alagir Gorge) - a medieval Christian temple, made in a characteristic architectural style, uniting large number church monuments of Ossetia. Located on the outskirts of the village. Dag, directly above the holy place of Madizan, which was at the same time a pan-Ossetian supreme court, where the most complex cases were dealt with, including the reconciliation of bloodlines. Decisions made on Madizan by the Uastirdzhi dzuar were considered final and binding. The authority of the Dagomian court was so high that in search of truth, people came here not only from all over Ossetia, but also from beyond its borders.

In the event of the outbreak of hostilities, it was at the walls of the Dagom temple that the militia of the Kusagont tribe (the villages of Dagom, Ursdon and Donysar) gathered and from here went on a campaign (balts) or to defend their territory.

Like Dzhery dzuar, the Dagom temple had special grace, and the mentally ill and possessed were brought here to be cured.

Kooby Uastirdzhi (Kob village, Daryal Gorge) - a medieval church dedicated to St. George. Located in the upper reaches of the river. Terek, on the territory of the Tyrsygom society, directly above the once most important strategic road of Alania, now known as the Georgian Military. The patronage of Kooba Uastirdzhi was called upon not only by travelers traveling through the Cross Pass, but also by men throughout Ossetia.

Terbati Uastirdzhiyi dzuar (Tapankau village, Tualgom) (photo 3). In the upper reaches of the Lyadon Gorge, above the village of Tapankau, there is the famous Terbaty Uastyrdzhiy dzuar, or Khokhi dzuar. Its masonry contains travertine (lime tuff) blocks, which were used in the construction of the early medieval temples of Tualgom. Khokhi dzuara blocks recyclable and taken from the masonry of an ancient Orthodox church, located high above the gorge (more than 3000 m), on the spur of Mount Teplihokh. This practice of moving stones during the construction of a new religious building symbolized the continuity of the connection with the old shrine and at the same time the consecration of the new one.

It is necessary to say about the main All-Ossetian shrine - Tseysky Recommended (photo 4). His veneration was so great that it was noted by most outside observers (who usually did not notice the most important traditional aspects of the spiritual culture of the mountaineers from the height of the European mentality). So, for example, the author of the mid-19th century A. Golovin testifies that Rekom “is revered as one of the ancient celebrities of Ossetia, and there are not enough words to express her honor in the Ossetian language.”

The weapons of the last known Ossetian king Osbagatar were kept here, whose role in the history and spiritual culture of the people turned out to be so great that in the late medieval ethnogony he received the outstanding status of ethnarch of the Ossetians. Osbagatar himself is buried in the Nuzal Church (early 14th century), the walls of which are covered with magnificent fresco paintings made by the Ossetian icon painter Vola Tliag. On the southern wall of the temple there is an image of St. George (photo 5).

Initially, the Tsey Recom was a church dedicated to the Holy Trinity. With the loss of liturgical significance, the temple gradually becomes a place of veneration for Uastirdzhi. Here was a bell donated in 1680 by the Georgian monarch. The inscription reads as follows:

“We, Bagration, the sovereign of the great King Shakhnavaz, the son of King George, donated the bell to the holy father of the Ossetian land, the prayer book of Digoria and Dvaletia, (for) our health, our victory and luck and the prosperity of our kingdom. Chronicon 368.”

A significant number of other medieval Orthodox churches dedicated to Uastirdzhi - St. George have survived in Ossetia. They are located in the villages of Isakykau, Sunis, Shindara, Ziulet, Gufta, Ruk, Gezuert, Dzartsem, Lats, Sadon, etc. Those of them that, due to objective reasons, lost their liturgical significance continued to be revered as dzuars - places of the special presence of the saint.

Not only temples, but also miraculous places of worship are dedicated to Uastirdzhi. For example, the holy place of Khetadzhi dzuar, the temple of Khetag, or Khetadzhi Uastyrdzhi - Uastyrdzhi Khetag, is especially revered by all residents of Ossetia. This is an island relict forest of almost perfectly round shape, with an area of about 13 hectares in the Alagirsky district. The appearance of a grove in the middle of the Alagir plain is a classic example of the miracle of St. George, performed in response to prayer appeal a person in trouble, in this case Khetag.

The revival of Christianity in Ossetia, which began with the entry into the Russian Empire and, accordingly, the Russian Church, marks the beginning of a new stage of temple construction. True, it should be noted that during the hundred-year period (from the mid-18th to the mid-19th century) the quality of construction of new churches was at an extremely low level, the buildings immediately fell into disrepair and began to collapse. For example, in North Ossetia, the first durable church buildings erected by missionaries date back to the 50s of the 19th century.

In 1860, the Restoration Society began operating. Orthodox Christianity in the Caucasus, which replaced another, “ineffective” missionary organization - the Ossetian Spiritual Commission. One of the important tasks of the society was the organization of the construction of new churches. A significant part of the churches erected in Ossetian villages were dedicated to St. George. Here is a list of them.

S. Kornis (Znaursky district, South Ossetia), church of the 19th century. Destroyed in Soviet era;

S. Bekmar (Znaursky district, South Ossetia);

S. Tsru (Chimasgom, South Ossetia), church built between 1860 and 1870. Restored in 2007 with the support of the President of South Ossetia;

S. Ruk (Tsalagom, South Ossetia), during the Soviet period the church was used as a bakery. Currently being restored through the efforts of the Pliev family;

S. Tli (Tligom, South Ossetia), the church was built in the first quarter of the XIX century. According to surviving information, he took part in the creation of the temple famous writer and educator Ivan Yalguzidze (Gabaraev);

S. Zaramag (Tualgom, North Ossetia), the church was built in 1849 on the site of a medieval Alan temple. The new building was dedicated in 1888;

S. Galiat (Uallagkom, North Ossetia), the church was consecrated in 1855. According to the stories of local residents, it was destroyed by Komsomol members in the 1930s. All those involved in the destruction died at the front;

S. Kesatykau (Tualgom, North Ossetia), consecrated in 1857. Built on the site of a medieval Alan temple;

S. Ardon. Previously, the village of Ardon, inhabited by Ossetians, and the Cossack village of Ardonskaya were located on the territory of the city. A wooden church was built in the village in 1848, and in 1901 a new one, currently in use, was consecrated. The temple in the village was consecrated in 1857. Destroyed;

S. Batako, the church was consecrated in 1864. In 1918 it was blown up and burned. They tried to dismantle the ruins of the temple in Soviet times, but the villagers did not allow this;

S. Nar, the church was consecrated in 1879. After closing it was used different needs. Now being restored;

S. Stur Digora (Digora Gorge), consecrated in the same 1879. Used as a gym;

S. Olginskoye, the church was consecrated in 1884. Destroyed;

S. New Urukh, the church was consecrated in 1889. Destroyed;

S. Hod, church-school, consecrated in 1900. The St. George prayer house in the village was assigned to it. Zgid;

The city of Beslan, consecrated in 1902. Destroyed by the Bolsheviks.

Beslan Church of St. George, consecrated in September 1902, became the last Orthodox church, erected in North Ossetia before Soviet period. She was considered the decoration of the village. Near the church, on the square, there were two schools: one for boys, the other for girls.