Ossetians Digorians. The mystery of the origin of iriston, digora and the great Tamerlane. Comparative features of dialects and dialects of the Digor dialect

Recently, the “Alan issue” has become more acute on the Internet. In this regard, let us refresh our memory of Bersnak Dzhabrailovich’s research on the origin of the historical Iriston and his connection with the legendary commander Tamerlane, as well as the role of Digora in the ethnogenesis of modern Ossetians

The Alagir Gorge, according to many researchers, is considered the center of the formation of the Ossetian (Iron) people. The process of this formation ended with Timur's campaign in the Central Caucasus at the end XIV century, when an Iranian-speaking tribe invaded the Alagir Gorge through the “ArgIi Naar” and exterminated the local inhabitants living there - the Alans. There is a point of view that the Iranians appeared here much earlier - during the Mongol campaigns of the 13th century. “In any case,” says B. A. Kaloev, — after the Mongol invasion there were much more Ironians than Digorians.”(1)

Without rejecting this point of view and the statement of V.Kh. Tmenov, that “it happens here in the mountains in the XIII-XIV centuries. the final formation of the ethnic type and the main features of the culture and life of the Ossetians” (2), we are still inclined to believe that it was Timur’s campaign in 1395 that led to the formation of the Ossetian people. This is evidenced...

and genealogical legends of Ossetians. Thus, according to B.A. Kaloev, “the appearance of many clans in Central and South Ossetia dates back no earlier than the 15th-16th centuries.”(3)

In Ossetian folklore, in the Digor versions, there are legends about the struggle of the people against the hordes of Timur, the Irons do not have such legends, although everyone knows that Timur was on the territory of Ossetia and brought terrible destruction, which should not have remained out of sight and not recorded in the memory of the people , who lived here, like, for example, among the Digorians.

The absence of legends among the Irons about opposition to Timur may mean: firstly, that they were loyal to Timur, if at that time they already lived in the Alagir Gorge; second, they were in Timur’s convoy. From both cases it follows that they did not participate in the fight against Timur, especially since in the Digor legends there is even a motif of kinship with Timur, who married three sisters in Ossetia. According to one of the legends, “Timur’s older sister gave birth to a son, Digor, from whom the Ossetians-Digorians descended; from his middle sister, a son Irau was born – from him the Ossetians-Ironians descended; from his younger sister, his son Tualla was born, whose descendants are the Ossetians -Tuals.”(4)

It is also noteworthy that the result of Timur’s campaign was a multiple increase in the population of the Alagir Gorge, which even led to the immigration of some Iranians to Dvaletia and the occupation of new territory, while where Timur passed, the country was devastated, settlements were swept away, people were taken prisoner or destroyed, i.e. life stopped. And here, in our case, there is an increase in population and a new living space, moreover, in an area where there was no life before.

Unlike the Georgian chronicles, Arab, Byzantine and other sources call the inhabitants of the Central Caucasus Alans. There are several points of view about their ethnicity. Some researchers connect them with the ancestors of the Ossetians, others with the ancestors of the Balkars and Karachais, and still others with the ancestors of the Ingush.

Agreeing with Ossetian scholars that before the arrival of the Tatar-Mongols, Alans lived in Ossetia, we categorically disagree that the Alans were the ancestors of the Ossetian-Ironians, therefore, under the term Alans-Oats, in our opinion, one should understand the ancestors of the Ingush and Digorians.

The term “Alans” itself could have a broader meaning and include the ancestors of the Karachais, Balkars, Digors, Ingush and Chechens.

According to the map compiled by S.T. Eremyan based on Armenian sources, the Alanian kingdom at the turn of the XII-XIII centuries. localized in the area from the sources of the river. Kuban in the west to the river. Samur in Dagestan in the east. (5) The conclusion of E. Eichwald, obtained on the basis of an analysis of Byzantine sources, agrees with this: “For other Byzantines, the name Albans completely disappears and only Alans are increasingly called in their place, under which they mainly understand the Caucasian mountain peoples as Chechens, Avars, Kists, in general Lezgins and similar Turkic tribes; now they more often call only Abkhazians and Alans, as inhabitants of the Caucasus, like Procopius, and understand by them the Abkhazians living on the western slopes of it, while all the peoples of the highlands living to the east of them are understood under the general name Alans, among them are not only Ossetians, as Mr. Klaproth believes, but also Chechens, Ingush, Avars, and in general all the Lezgian-Turkic peoples of the Caucasus, who differ from each other in their language, as well as customs and morals, are also considered.”(6)

A significant part of Alania fell on the territory of Ingushetia and Chechnya, starting from the borders of the kingdom of Serir (Avaria) in the east and to Digoria in the west, including Yoalhote. This is indicated by the message of the Arab author Ibn Ruste (X c.): “Coming out from the left side of the possessions of the king of Serir, you walk for three days through the mountains and meadows and finally come to the king of the Alans. The king of the Alans himself is a Christian, and most of the inhabitants of his kingdom are kafirs and worship idols. Then you walk a ten-day journey through rivers and forests until you reach a fortress called Bab-al-Lan. It is located on the top of the mountain. The wall of this fortification is guarded every day by 1000 of its inhabitants; they are garrisoned day and night.”(7)

Another eastern author, al-Bekri (11th century), wrote: “To the left of the fortress of King Serir there is a road leading the traveler through the mountains and meadows to the countries of the king of the Alans. He is a Christian, and the majority of the inhabitants of his state worship idols.”(8)

From these messages it follows that the capital of Alania was located on the land of the Ingush and, in our opinion, could be located in the valleys of pp. Sunzhi and Terek.

It is also noteworthy that most Alans worship idols. Idol worship is a characteristic feature of the ancient pagan religion of the Ingush.

So, A.N. Genko, referring to Ya. Potocki, wrote: “The Ingush also have small idols made of silver that do not have a specific shape. They are called chuv (Tsououm) and they are addressed with requests for rain, children and other blessings of heaven.”(9)

Worship of the idol Gushmali existed in flat Ingushetia until the middle of the 19th century.

The “ten-day journey through rivers and forests” described by Ibn Ruste, in our opinion, is an ancient trade route along the river valley. Sunzha, into which many rivers flow from its southern side, and this area was previously wooded. This route went to modern Karabulak, here it branched into two: one went in a westerly direction through the territory of modern Nazran on Yoalhot, the other - to the village of Srednie Achaluki, from where one road went north through the Achaluk Gorge, the entrance to which was guarded by a fortress near the village. Lower Achaluki (Bab-al-Lan?), the remains of which were preserved until recently on the mountain.

on the right bank of the river. Achaluk, (10) and the other went to Mount Babalo (near the village of Gairbik-Yurt), where there was a guard post, the name of which is similar to Bab-al-Lan. It should be said that the Arabs could call any passage in the land of the Alans Bab-al-Lan, including “ArgIi naar” at Yoalhote, which is located between the peaks of ZagIe-barz and Assokai.

It should be noted that the Alans are multi-tribal. Thus, Ibn-Ruste reports that “the Alans are divided into four tribes. Honor and power belong to the Dakh-sas tribe, and the king of the Alans is called Bagair.”(11)

Multi-tribalism is also a distinctive characteristic feature of the Ingush. This division has survived to this day. Thus, the Ingush were divided into g1alg1ay, daloi, malkhi, akkhii, etc. That is why in historical literature and in various chronicles, in ancient times and in the Middle Ages, the Ingush were reflected under various names, such as: Saki, Khalib, Dzurdzuki, Kendy , Unns, Ovs, Alans, Ases, Gergars, Gels, Gligvas, etc.

Modern Ossetians do not have such a tribal division. The Digors and Tuals are not Iranian tribes, but are the result of the assimilation of local residents - the Digors and Dvals - by the Iranian tribe that settled in the Alagir Gorge, and the Kurtatins and Tagaurs are later settlers from the same Alagir Gorge.

It should be noted that in the area between the Terek and Sunzha rivers, archaeologists have discovered catacomb burial grounds of the 3rd-9th centuries. AD - in the area of ​​modern settlements Brut, Beslan, Zilgi, Vladikavkaz, Angusht, Ali-Yurt, Alkhaste, etc. - the inventory of which is similar in form to each other. So, according to M.P. Abramova, “excavations of several catacombs of the Beslan burial ground” contained “inventory of the same period, in particular, close to the inventory of the under-mound catacombs of the 4th century. near Oktyabrsky (Tarsky) on the Middle Terek."(12)

The connection between the finds in the area of ​​the conventional triangle Brut - Angusht - Alkhan-Kala is of fundamental importance for us, because According to legend, Angusht is one of the oldest places of settlement of the “g1alg1ay” people.(13)

Archaeological data indicate that each new culture that replaced each other, from the Koban to the campaigns of Timur, was generally uniform for the entire territory contained between Yoalkhote and the river. Argun, including the later tower-crypt culture, widespread in the mountains of the Central Caucasus, which may indicate, given the continuity of these cultures, the homogeneity of the ethnic composition of the population of this region.

E.S. Kantemirov and R.G. The Dzattiats note that “cemeteries that even in detail resemble the burial goods of the Tara burial ground have long been known in Chechnya and Ingushetia and also, without any doubt, belong to the Alanian monuments... The fact that monuments similar to the Tara burial ground will be repeatedly discovered in the North Caucasus from the plains to the highlands, there is no doubt, because even medieval authors noted the great overcrowding and density of the Alan population. The Tara burial ground shows that it is ethnically homogeneous and there is no need to connect it with any other ethnic group.”(14)

Folklore data also indicate that the Ingush lived in the Sunzha River valley. Thus, the legend about Beksultan Boraganov, recorded in the 19th century and describing the events of the 15th century, says: “When they reached the Nasyr River, there they met many of their kunaks, i.e. Galgaev. There were dense forests along the banks of the Sunzha and Nazran rivers... Beksultan Borganov liked this place, i.e. Nazranovskoe And he asked the Ingush: “Whose places are these?” The Ingush answered: “This place belongs to us,” and pointed out the border to a distant place.”(15)

The legendary song “Makhkinan” also reminds us of that distant era: “No one remembers when it was... it must have been 300 years ago. Our people at that time, rich, living in the Doksoldzhi valley (lit.: “Big Sunzha.” - B.G.) multiplied quickly to the Achaluk Mountains and would have lived until now, if not for the devil, who was annoyed that people were living freely... "(16)

F.I. Gorepekin emphasizes that “during their long existence, they (the Ingush - B.G.) were known under various names... for example: in, an, biayni, saki, alarods, gels, amazons, etc., and the latter, descended from them and existing now: Galga, Angusht. From their family - Khamkhoy - came up to 25 generations, who gave settlers to Chechnya and the Kumyk plane, forming villages there. Andre or Endery"(17)

So, before the invasion of the Tatar-Mongols, Ingush settlements on the plain occupied almost the entire valley of pp. Terek and Sunzha. Thus, Ingushetia was the most significant territory of Alania in terms of size. Ingush settlements, in addition to the mountains, occupied the plain, before the invasion of the Tatar-Mongols, almost the entire valley of the Terek and Sunzha rivers.

Returning to the ethnonym “Alans”, let us quote from the work of Yu.S. Gagloity “Alans and questions of ethnogenesis of Ossetians”: “In his work “On the history of the movement of Japhetic peoples from south to north” N.Ya. Marr resolutely argued that scientists hastened to assign the name of Caucasian Alans to the Ossetians, actually the Irons, and that the Ossetians cannot be identified with the Alans, since “Alan, as it has now turned out, is one of the plural forms of the indigenous Caucasian ethnic term, based on the sounding “al” "or, with the preservation of the spirant - "hal".

(Marr N.Ya. On the history of the movement of Japhetic peoples from the south to the north of the Caucasus. -

News of the Imperial Academy of Sciences. VI series. Ptg. 1916. No. 15, p. 1395.)

These remarks made in passing actually have nothing to do with the actual state of affairs, for both the Iranian character of the term “Alan”, which goes back to the ancient Iranian “Arian”, from where the self-name of the Ossetians Iron, and the absence of this term among the indigenous Caucasian ethnic names , are completely obvious.”(18)

In our opinion, Yu.S. Gagloity is wrong in asserting the absence of the term “Alan” among the indigenous Caucasian peoples. On the contrary, since according to N.Ya. For Marr, this term is derived from Khal (Al), therefore, of all the Caucasian ethnic names, the only one corresponding to it is Ingush - “gIa-l(gIa)”, which was argued in the works of N.D. Kodzoeva.(19)

We believe that the ancient term “Alan” is not related to the ancient Iranian “Ariana”, and therefore the connection between the terms “ir” and “Alan” is untenable.

The term “Alan” (“Halani” of ancient and European authors), which is a common collective name for the ancestors of the Karachais, Balkars, Digors, Ingush and Chechens, could arise from the name of the deity “Khal” (options: Al, GIal, Gal, Gel ). People who worshiped this deity could be called Alans, Khalans, Khalibs, Khalis, Khels, Gels, GIalgIai.

The veneration of the god Gial was most widespread among the Ingush and existed until the end of the 19th century. The pagan temple Gial-Erd was located near the village. Shoan, the top of the mountain on the right bank of the river. Assy is called Gial-Erd-Kort (“Top of Gial-Erd”). The G1almi-khi river flows through the country of “GialgIay”. Chechens in the past also worshiped the god “Gial”.

As for the term “as” (“yas”), it practically denoted the same tribes, i.e. ancestors of the Karachais, Balkars, Digors, Ingush and Chechens, i.e. Alans. Depending on the location of the action, the Asami could be the ancestors of any of the people listed above. But since the territory of the Ingush was more significant, the name “as” most likely meant the Ingush. This probability increases even more if we consider that in the Ingush onomasticon there are names of aces of medieval authors: Kulu, Taus, Uturk, Polad, Khankhi, Borahan, Berd, etc. There are also a number of toponyms: r. Assa, b. Adj (Achaluk), b. Sevenets (Sunzha), Dedyakov and others.

Medieval authors indicate that “the name (Alania) came from the Alan people, who in their language are called as.”(20) The ethnonym “Alan”, therefore, is a collective name, which Arab and other medieval authors used to designate the indigenous inhabitants Central Caucasus. In our opinion, these inhabitants were the ancestors of the Ingush, known under various names. Considering that one of the self-names of the people is “as”, we will show that by ases (jasses from Russian sources) we mean the ancestors of the Ingush.

Firstly, of all the North Caucasian peoples, the only one who calls himself “as” is the once numerous Galgai (Ingush) tribe Asda (Ozda), which after leaving With plains to mountains under the onslaught of the Mongols and Timur, lived in Mountainous Ingushetia and had more than two dozen villages.

There are many facts about the Mongol war in the country of the Ingush. Thus, Rashid ad-Din reports that “The Horde and Baydar moved from the right wing and came to the Ilavut region; Barz came against (them) with an army, but they defeated him” (21)

According to information from an old resident of the village. Angusht Dzhabrail Kakharmovich Iliev, born 1910, mountain west of the village. Angusht is called Ilovge and the area at its foot is called “Bairs viinache” (“The place where Byars was killed”) or “Bairsanche”. According to the stories of old-timers, in particular Chakhkiev Lom-Lyachi, who died in 1934 at the age of more than 100 years, the area adjacent to the village. Angusht was one of the oldest places of residence of the Ingush.(22)

In the word “Ilavut” from the chronicle, the root is “Ilav”, and “-ut” is the usual Mongolian ending, which is often found in Mongolian chronicles (cf. asut, orosut, serkesut, etc.). In the toponym “Ilovge” the root is also “Ilov”, and “-ge-” is the directional toponymic suffix.

Thus, we can conclude that the “Ilavut region” is nothing more than the area adjacent to Mount Ilovga, and “Barz” is the leader of one of the Ingush detachments that fought the Mongols - Bayrs.

Secondly, the Assa River (As-khi or Es-khi - “river As (Es)”) flows through the territory of the Ingush, the name of which contains the element “As (Es)”. Residents of the river valley The Assa could well have been called Aesir.

Thirdly, the left tributary of the river. Sunzhi in the village area. Akhki-Yurt is a river called Esei. where the village of the same name was located.(23)

It should also be noted that in the Ossetian language there are no ethnonyms corresponding to the ethnonyms “Alan” and “Asy” / “Osa” / “Yasy”. Even the word “Ose-tin” is not Ossetian in origin.

List of used literature:

1. Kaloev B. L. Ossetians. M., 1967. p.25

2.Tmenov V.Kh. A few pages from the ethnic history of Ossetians - Problems of ethnography of Ossetians. Ordzhonikidze, 1989. p. 114.

3. Kaloev B.A. Op. op. p.26

5. Eremyan S.T. Atlas for the book “History of the Armenian People”. Yerevan, 1952.

6. Eichwald E. Reise auf dem Caspischen Meere und in den Kaukasus. Berlin, 1838, Band II. S.501. Translation by B. Gazikov.

7. Ibn-Ruste. Book of precious stones. Per. N.A. Karaulova. — CMOMIK, XXXII, pp. 50-51

8. Kunik A., Rosen V. News of al-Bekri and other authors about Rus' and the Slavs. Part 1, St. Petersburg. 1878, p.64

9.Genko. A.I. From the cultural past of the Ingush. ZKV. T.V. M-L., 1930, P.745

10.Map of the Autonomous Region of Ingushetia. 1928.

11. Ibn-Ruste. Book of precious stones. p.50-51

12.Abramova M.p. Catacomb burial grounds of the 3rd-5th centuries AD. central regions of the North Caucasus. - Alans: history and culture. Vladikavkaz. 1995., p. 73

13. Information from Dzhabrail Kakharmovich Iliev, born in 1910, recorded by the author in April 1997. The audio cassette with the recording is stored in the author’s personal archive.

14. Kantemirov E.S., Dzattiaty R.G. Tara catacomb burial ground VIII - IX centuries. AD Alans: history and culture. Vladikavkaz. 1995. p. 272

16. Newspaper "Caucasus". 1895. No. 98

17. Gorepekin F.I. About the discovery of the existence of writing among the Ingush in ancient times. CFA RAS, f. 800, op.6, d.154, l.11

18. Gagloity Yu.S. Alans and questions of ethnogenesis of Ossetians. Tbilisi. 1966, p.27.

19. Kodzoev N.D. Origin of the ethnonyms “Alan” and “g1alg1a”. — World in the North

The Caucasus through languages, education, culture. (Abstracts of reports of the II International

Congress September 15-20, 1998). Symposium III “Languages ​​of the peoples of the North Caucasus and other regions of the world.” (Part I). Pyatigorsk 1998. p. 4 7-50; His own. Alans. (Brief historical sketch). - M.. 1998. pp. 3-5: His own. Essays on the history of the Ingush people from ancient times to the end of the 19th century. Nazran, 2000. p.80-81

20. Journey to Tana by Messer Joseph Barbaro, Venetian nobleman. -Ossetia through the eyes of Russian and foreign travelers. Ordzhonikidze. 1967. p.23

21. Rashid ad-Din. Collection of chronicles. T. II. M.-.L., I960. p.45.

22. Information from Dzhabrail Kakharmovich Iliev, born in 1910, recorded by the author in April 1997. The audio cassette with the recording is stored in the author’s personal archive.

23.Map of the Caucasus in the 40s. XIX century Department of maps of the Russian National Library. St. Petersburg

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The Digorians make up the bulk of the population of Digoria - the western part of North Ossetia (Digorsky and Irafsky districts of the republic) and the Ossetians living in Kabardino-Balkaria (the villages of Ozrek, Urukh, St. Urukh, etc.). At the beginning of the 19th century, a number of Digor families from the foothill villages of Ket and Didinata moved to the territory of the modern Mozdok region. Here, on the right bank of the Terek, two large settlements of Digorians arose - Chernoyarskoye (Dzæræshte, 1805) and Novo-Ossetinskoye (Musgæu, 1809)

Unlike the rest of Ossetia, which joined the Russian Empire in 1774, Digoria became part of the Russian Empire in 1781.

In the first half of the 19th century, Digorians professed both Islam and Christianity. The Russian government, seeking to separate Christians and Muslims, resettles the Digorians to the plain and in 1852 the Free Mohammedan and Free Christian communities were formed. Mozdok Digorsk residents from the villages of Chernoyarsk and Novo-Ossetinsk were also Christians. A considerable number of Muslim Digorians moved to Turkey in the second half of the 19th century, where they settled compactly near the city of Kars (the villages of Sarykamysh and Hamamli)

Nowadays, most of the Digor residents of the Iraf region and those living in Kabardino-Balkaria profess Islam; predominantly Christians live in the Digor region. The influence of Ossetian traditional beliefs is significant both among nominal Muslims and nominal Christians.

Digor dialect

The founder of Digor literature is the first Digor poet Blashka Gurzhibekov (1868-1905). In addition to Gurzhibekov, such writers as Georgy Maliev, Sozur Bagraev, Kazbek Kazbekov, Andrey Guluev, Taze Besaev, Yehya Khidirov, Taimuraz Tetsoev, Kazbek Tamaev, Zamadin Tseov and others wrote their works in Digor.

Writing in the Digor dialect existed (in parallel with writing in the Ironic version of the language) from the very appearance of Ossetian writing on a Russian graphic basis, that is, from the middle of the 19th century. However, gradually the proportion of writing in Ironian, which formed the basis of the Ossetian literary language, increased, which at times led to an almost complete cessation of the printing of Digor texts.

From the time of the establishment of Soviet power until 1937, Digor was considered a separate language, textbooks and other publications were published. However, in 1937, the Digor alphabet was declared "counter-revolutionary", and the Digor language was again recognized as a dialect of the Ossetian language, and the progressive Digor intelligentsia was subjected to repression.

Today, there is a rich literary tradition in the Digor dialect, newspapers (“Digoræ”, “Digori habærttæ”, “Iræf”) and a literary magazine (“Iræf”) are published, a voluminous Digor-Russian dictionary has been published, as well as an explanatory dictionary of mathematical terms authored by Skodtaev K. B. Collections of Digor writers are regularly published, various literary competitions and evenings are held. The Digorsky State Drama Theater operates. News programs are broadcast on radio and television in Digorsk. Some subjects are taught in the Digor dialect in primary grades in schools with a predominant Digor population. It is planned to open at SOGU named after. K. L. Khetagurova, Digorsky Department of Philology.

The Constitution of the Republic of North Ossetia-Asia essentially recognizes both dialects of the Ossetian language as the state languages ​​of the republic; in Art. 15 says:

Culture

• State North Ossetian Digorsky Drama Theater - in Vladikavkaz,
• Drama folk theater of regional significance in the city of Digora,
• Song and dance ensemble "Kaft" - Digora,
• Statue of Jesus Christ opening his arms (Similar to the statue in Rio de Janeiro) at the entrance to the city of Digora,
• Newspaper "Digoræ",
• "Iraf" newspaper
• Life of the "Iraf region"
• Museum in Zadalesk,
• Local Lore Museum of Digora,
• Monument to the Kermenists in the city of Digora,
• Monument to Vaso Maliev in the city of Vladikavaz.

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Excerpt characterizing Digortsi

Wonderful painting by Rubens “The Crucifixion”. Next to the body of Christ (below) are Magdalene and his brother, Radan (in
red), and behind Magdalena is Radomir’s mother, Sage Maria. At the very top is John, and to the right and left of
him - two Knights Templar. The remaining two figures are unknown. Perhaps they were Jews who
lived Radomir's family?..

– After the death of Christ, Magdalene left that cruel, evil land, which took away from her the most dear person in the world. She left, taking with her her baby daughter, who was only four years old at the time. And her eight-year-old son was secretly taken to Spain by the Knights of the Temple so that, no matter what, he would survive and be able to continue the great Family of his father. If you wish, I will tell you the true story of their lives, for what is presented to people today is simply a story for the ignorant and blind...

Magdalena with her children - daughter Radomir with her children - son Svetodar and daughter Vesta
and son. Stained glass from the Church of St. Nazar,
Lemoux, Languedoc, France
(St. Nazare, Lemoux, Langedoc)
On these wonderful stained glass windows Radomir and Magdalena with their children - their son
Svetodar and daughter Vesta. Also, here you can see another very interesting
detail - the clergyman standing next to Radomir is dressed in a Catholic uniform
church, which two thousand years ago in no way could have been
maybe. It appeared among priests only in the 11th-12th centuries. Which, again,
proves the birth of Jesus-Radomir only in the 11th century.

I nodded in agreement to North.
– Please tell me the truth... Tell me about them, Sever...

Radomir, anticipating his ambulance
death, sends a nine-year-old
Svetodar to live in Spain... Chu-
there is deep sadness and general
despair.

His thoughts flew far, far away, plunging into ancient, hidden memories covered with the ashes of centuries. And an amazing story began...
– As I already told you earlier, Isidora, after the death of Jesus and Magdalene, their entire bright and sad life was entwined with shameless lies, transferring this lie also to the descendants of this amazing, courageous family... They were “dressed” with ANOTHER FAITH. Their pure images were surrounded by the lives of ALIEN PEOPLE who had not lived for a long time... WORDS that they NEVER SPEAKED were put into their mouths... They were made RESPONSIBLE FOR THE CRIMES that ANOTHER FAITH, the most deceitful and criminal that existed, had committed and is committing ever on earth...

Digorians
digorænttæ

Digorsky, Irafsky, Mozdoksky districts, Vladikavkaz, as well as the KBR, Türkiye
Russia Russia

• North Ossetia North Ossetia
• Kabardino-Balkaria Kabardino-Balkaria

Türkiye Türkiye
Syria Syria

Digor dialect of the Ossetian language

Islam, Orthodoxy

Caucasians

Digorians(Ossetian digoræ, digorænttæ; singular - Digoron, iron. Dygur, Dyguættæ; singular - Dyguron) - a subethnic group of Ossetians, they speak the Digor dialect (within the framework of Lenin’s linguistic policy, until 1937 it developed as a separate literary language) of the Iranian group of the Indo-European language family. Speakers of the Iron dialect rarely speak Digor speech and, without communication experience, understand almost little of it. Digorians, on the contrary, for the most part understand Ironic speech and partially speak it, since Ironian is more widespread in Ossetia and in Soviet times was considered the only literary language of Ossetians, and therefore it was also taught to Digorians. According to the 2002 All-Russian Population Census of Russia, 607 people indicated themselves as Digorians, and according to the 2010 census, only 223 Digorians indicated their identity.

• 1 History of the Digorians
• 2 Digor dialect
  • 2.1 Comparative features of the dialects and dialects of the Digor dialect
• 3 Culture
• 4 Famous Digorians
  • 4.1 Laureates of the Stalin, State and Lenin Prizes
  • 4.2 Heroes of Socialist Labor, Heroes of Labor of the Russian Federation, full holders of the Order of Labor Glory
• 5 Interesting facts
• 6 Links
• 7 Notes

History of the Digorians

In the “Armenian Geography” (VII century), among the tribal names there is the ethnonym Ashdigor - it is generally believed that this is a mention of the Digorians. On this and other (in particular, linguistic) grounds, it is assumed that the dialect division in the Proto-Ossetian language occurred quite early, in pre-Mongol times. The Digorians have preserved legends about the invasion of the Caucasus by Timur (Zadaleski Nana and Temur Alsakh) at the beginning of the 15th century.

Digorians make up the bulk of the population of Digoria - the western part of North Ossetia (Digorsky and Irafsky districts of the republic) and the Ossetians living in Kabardino-Balkaria (the villages of Ozrek, Urukh, St. Urukh, etc.). At the beginning of the 19th century, a number of Digor families from the foothill villages of Ket and Didinata moved to the territory of the modern Mozdok region. Here, on the right bank of the Terek, two large settlements of Digorians arose - Chernoyarskoye (Dzæræshte, 1805) and Novo-Ossetinskoye (Musgæu, 1809)

Unlike the rest of Ossetia, which joined the Russian Empire in 1774, Digoria became part of the Russian Empire in 1781.

In the first half of the 19th century, Digorians professed both Islam and Christianity. The Russian government, seeking to separate Christians and Muslims, resettles the Digorians to the plain and in 1852 the Free Mohammedan and Free Christian communities were formed. Mozdok Digorsk residents from the villages of Chernoyarsk and Novo-Ossetinsk were also Christians. A considerable number of Muslim Digorians moved to Turkey in the second half of the 19th century, where they settled compactly near the city of Kars (the villages of Sarykamysh and Hamamli)

Nowadays, most of the Digor residents of the Iraf region and those living in Kabardino-Balkaria profess Islam; predominantly Christians live in the Digor region. The influence of Ossetian traditional beliefs is significant both among nominal Muslims and nominal Christians.

Digor dialect

Compared to Iron, the Digor dialect retains more archaic features of the common ancestral language. In other words, in a number of phenomena of phonetics and morphology, the Digor and Iron dialects can be considered as two successive stages in the development of the same language."

The founder of Digor literature is the first Digor poet Blashka Gurzhibekov (1868-1905). In addition to Gurzhibekov, such writers as Georgy Maliev, Sozur Bagraev, Kazbek Kazbekov, Andrey Guluev, Taze Besaev, Ekhya Khidirov, Taimuraz Tetsoev, Kazbek Tamaev, Zamadin Tseov and others wrote their works in Digor.

Writing in the Digor dialect existed (in parallel with writing in the Ironic version of the language) from the very appearance of Ossetian writing on a Russian graphic basis, that is, from the middle of the 19th century. However, gradually the proportion of writing in Ironian, which formed the basis of the Ossetian literary language, increased, which at times led to an almost complete cessation of the printing of Digor texts.

From the time of the establishment of Soviet power until 1937, Digor was considered a separate language, textbooks and other publications were published. However, in 1937, the Digor alphabet was declared “counter-revolutionary”, and the Digor language was again recognized as a dialect of the Ossetian language, and the progressive Digor intelligentsia was subjected to repression.

Today, there is a rich literary tradition in the Digor dialect, newspapers (“Digoræ”, “Digori habærttæ”, “Iræf”) and a literary magazine (“Iræf”) are published, a voluminous Digor-Russian dictionary has been published, as well as an explanatory dictionary of mathematical terms authored by Skodtaev K. B.. Collections of Digor writers are regularly published, various literary competitions and evenings are held. The Digorsky State Drama Theater operates. News programs are broadcast on radio and television in Digor. Some subjects are taught in the Digor dialect in primary grades in schools with a predominant Digor population. It is planned to open at SOGU named after. K. L. Khetagurova, Digorsky Department of Philology.

The Constitution of the Republic of North Ossetia-Asia essentially recognizes both dialects of the Ossetian language as the state languages ​​of the republic; in Art. 15 says:

1. The state languages ​​of the Republic of North Ossetia-Alania are Ossetian and Russian. 2. The Ossetian language (Ironian and Digor dialects) is the basis of the national identity of the Ossetian people. The preservation and development of the Ossetian language are the most important tasks of government authorities of the Republic of North Ossetia-Alania.

Comparative features of dialects and dialects of the Digor dialect

Culture

• State North Ossetian Digorsky Drama Theater - in Vladikavkaz
• Song and dance ensemble "Kaft" - Digora,
• Statue of Jesus Christ opening his arms (Similar to the statue in Rio de Janeiro) at the entrance to the city of Digora,
• Newspaper "Digoræ",
• "Iraf" newspaper
• Life of the "Iraf region"
• Museum in Zadalesk,
• Local Lore Museum of Digora,
• Monument to the Kermenists in the city of Digora,

Famous Digorians

Laureates of the Stalin, State and Lenin Prizes

• Akoev Inal Georgievich
• Gutsunaev Vadim Konstantinovich
• Dzardanov Andrey Borisovich
• Zoloev Kim Karpovich
• Zoloev Tatarkan Magometovich
• Medoev Georgy Tsaraevich
• Tavasiev Soslanbek Dafaevich
• Takoev Dzandar Afsimaikhovich
• Khabiev Mukharbek Dzabegovich
• Khutiev Alexander Petrovich

Heroes of Socialist Labor, Heroes of Labor of the Russian Federation, full holders of the Order of Labor Glory

• Bolloeva Poly
• Gergiev Valery Abisalovich
• Khadayev Akhurbek
• Tolasov Boris Konstantinovich

• The works of oral folk art of the Digorians “Temur Alsakh” and “Zadæleski Nana” talk about the campaign of Timur (Tamerlane) to the Caucasus at the end of the 14th century.

Links

• M. I. Isaev, Digor dialect of the Ossetian language

Notes

1. Review of Ossetian subethnonyms and versions of their origin
2. Abaev V. A., Ossetian language and folklore, vol. 1, M. - L., 1949. Cited. According to the editor: Isaev M.I., Digor dialect of the Ossetian language. Phonetics. Morphology, "Science", M., 1966
3. Magazine "Revolution and Nationalities", 1937, No. 5, p. 81-82
4. An electronic version of this dictionary is available for the ABBYY Lingvo shell
5. Latest news releases on the Alania State Television and Radio Broadcasting Company website
6. Full text of the constitution of the Republic of North Ossetia-Asia

Digortsy Information About

. dygur, dygurættæ; units h. - dyguron) - a subethnic group of Ossetians, they speak the Digor dialect (within the framework of Lenin's linguistic policy, until 1937 it developed as a separate literary language) of the Iranian group of the Indo-European language family.

History of the Digorians

Writing in the Digor dialect existed (in parallel with writing in the Iron dialect) from the very appearance of Ossetian writing on a Russian graphic basis, that is, from the middle of the 19th century. However, gradually the proportion of writing in Ironian, which formed the basis of the Ossetian literary language, increased, which at times led to an almost complete cessation of the printing of Digor texts.

From the time of the establishment of Soviet power until 1937, Digor was considered a separate language, textbooks and other publications were published. However, in 1937, the Digor alphabet was declared "counter-revolutionary", and the Digor language was again recognized as a dialect of the Ossetian language, and the progressive Digor intelligentsia was subjected to repression.

Culture

• Monument to the poet Blashka Gurjibekov in Vladikavkaz and Digora
• State North Ossetian Digorsky drama theater - in Vladikavkaz
• Drama folk theater of regional significance in the city of Digora
• Song and dance ensemble "Kaft", Digoræ
• Statue of Jesus Christ with open arms (similar to the statue in Rio de Janeiro) at the entrance to the city of Digoræ
• Walk of Fame in Digoræ
• Park of Culture and Leisure named after the conductor of the Mariinsky Theater (St. Petersburg) Valery Gergiev in Digoræ
• Newspaper “Digori habærttæ” (“News of Digoria”, Digori district newspaper)
• Newspaper "Digoræ" (republican newspaper)
• Newspaper “Iraf” (Iraf district newspaper)
• Life in the “Iraf district”
• Magazine "Iræf" (literary magazine of the Writers' Union of North Ossetia-Alania)
• Museum in the village of Zadalesk, Iraf district
• Local Lore Museum of G. A. Tsagolov, Digoræ
• In the village Dur-Dur, Digorsky district, Museum of the People's Artist of Ossetia M. Tuganov (Branch of the Local Lore Museum of North Ossetia-Alania), Vladikavkaz
• In the village of Karman-Sindzikau, Digori district, the work of the People's Artist of Ossetia Soslanbek Edziev is exhibited
• The monument to Salavat Yulaev, people's hero of Bashkiria, associate of E. Pugachev, was erected by Soslanbek Tavasiev
• A native of Digora, Murat Dzotsoev, was awarded the Order of Glory in 1956 during the Hungarian events
• In the city of Digor, streets are named after Heroes of the Soviet Union who showed courage and heroism on the battlefields of the Great Patriotic War: Astana Kesaev, Alexander Kibizov, Akhsarbek Abaev, Sergei Bitsaev, Pavel Bilaonov, Alexander Batyshev
• In Voronezh, a street is named after Lazar Dzotov (“Lieutenant Dzotov Street”)
• In the city of Digora, a street is named after Sergei Chikhaviev, an employee of the Ministry of Internal Affairs, who tragically died in 1994 while on duty
• In Krasnoyarsk, a secondary school and a street were named after the hero of the civil war, Khadzhumar Getoyev, a native of the village of Surkh-Digora, and a bust was erected
• Monument to Kermen revolutionaries, heroes of the Civil and Great Patriotic Wars in Digoræ
• In Vladikavkaz, streets are named after Kermenist revolutionaries: Georgy Tsagolov, Debola Gibizov, Andrey Gostiev, Kolka Kesaev, Danel Togoev
• In the city of Vladikavkaz, a street is named after the Hero of the Soviet Union Astan Nikolaevich Kesaev (captain of the submarine “Malyutka”)

The Digorians make up the bulk of the population of Digoria - the western part of North Ossetia (Digorsky and Irafsky districts of the republic) and the Ossetians living in Kabardino-Balkaria (the villages of Ozrek, Urukh, St. Urukh, etc.). At the beginning of the 19th century, a number of Digor families from the foothill villages of Ket and Didinata moved to the territory of the modern Mozdok region. Here, on the right bank of the Terek, two large settlements of Digorians arose - Chernoyarskoye (Dzæræshte, 1805) and Novo-Ossetinskoye (Musgæu, 1809)

Unlike the rest of Ossetia, which joined the Russian Empire in 1774, Digoria became part of the Russian Empire in 1781.

In the first half of the 19th century, Digorians professed both Islam and Christianity. The Russian government, seeking to separate Christians and Muslims, resettled the Digorians to the plain and in 1852 the Free Christian and Free Mohammedan villages were formed. Mozdok Digorsk residents from the villages of Chernoyarskaya and Novo-Ossetinskaya are also Christians. A considerable number of Muslim Digorians moved to Turkey in the second half of the 19th century, where they settled compactly near the city of Kars (the villages of Sarykamysh and Hamamli)

Nowadays, most of the Digor residents of the Iraf region and those living in Kabardino-Balkaria profess Islam; predominantly Christians live in the Digor region. The influence of Ossetian traditional beliefs is significant both among nominal Muslims and nominal Christians.

Video on the topic

Digor dialect

Writing in the Digor dialect existed (in parallel with writing in the Iron dialect) from the very appearance of Ossetian writing on a Russian graphic basis, that is, from the middle of the 19th century. However, gradually the proportion of writing in Ironian, which formed the basis of the Ossetian literary language, increased, which at times led to an almost complete cessation of the printing of Digor texts.

From the time of the establishment of Soviet power until 1937, Digor was considered a separate language, textbooks and other publications were published. However, in 1937, the Digor alphabet was declared "counter-revolutionary", and the Digor language was again recognized as a dialect of the Ossetian language, and the progressive Digor intelligentsia was subjected to repression.

Culture

• Monument to the poet Blashka Gurdzhibekov in Vladikavkaz and Digor.
• State North Ossetian Digorsky Drama Theater - in Vladikavkaz,
• Drama folk theater of regional significance in the city of Digora,
• Song and dance ensemble "Kaft", Digoræ,
• Statue of Jesus Christ with open arms (similar to the statue in Rio de Janeiro) at the entrance to the city of Digoræ,
• Walk of Fame in Digoræ.
• Park of culture and recreation named after the conductor of the Mariinsky Theater (St. Petersburg) Valery Gergiev in Digor.
• Newspaper "Digori habærttæ" ("News of Digoria", Digori district newspaper)
• Newspaper "Digoræ" (republican newspaper)
• Newspaper "Iraf" (Iraf district newspaper)
• Life of the "Iraf region"
• Magazine "Iræf" (literary magazine of the Writers' Union of North Ossetia-Alania)
• Museum in the village of Zadalesk, Iraf district
• Local Lore Museum of G.A. Tsagolov, Digoræ,
• In the village Dur-Dur, Digorsky district, Museum of the People's Artist of Ossetia M. Tuganov (Branch of the Local Lore Museum of North Ossetia-Alania), Vladikavkaz
• In the village of Karman-Sindzikau, Digori district, the work of the People's Artist of Ossetia Soslanbek Edziev is exhibited.
• The monument to Salavat Yulaev, the people's hero of Bashkiria, an associate of E. Pugachev, was erected by Soslanbek Tavasiev.
• A native of Digora, Murat Dzotsoev, was awarded the Order of Glory in 1956 during the Hungarian events.
• In the city of Digor, streets are named after Heroes of the Soviet Union who showed courage and heroism on the battlefields of the Great Patriotic War: Astana Kesaev, Alexander Kibizov, Akhsarbek Abaev, Sergei Bitsaev, Pavel Bilaonov, Alexander Batyshev.
• In Voronezh, a street is named after Lazar Dzotov (“Lieutenant Dzotov Street”)
• In the city of Digora, a street is named after Sergei Chikhaviev, an employee of the Ministry of Internal Affairs, who tragically died in 1994 while on duty.
• In Krasnoyarsk, a secondary school and a street were named after the hero of the civil war, Khadzhumar Getoyev, a native of the village of Surkh-Digora, and a bust was erected.
• Monument to Kermen revolutionaries, heroes of the Civil and Great Patriotic Wars in the city of Digoræ,
• In Vladikavkaz, streets are named after Kermenist revolutionaries: Georgy Tsagolov, Debola Gibizov, Andrey Gostiev, Kolka Kesaev, Danel Togoev
• In the city of Vladikavkaz, a street is named after the Hero of the Soviet Union Astan Nikolaevich Kesaev (captain of the submarine "Malyutka").