Uryzmaeg

Last updated
Uruzmaeg
Region Caucasus
Genealogy
Parents Akhsartag and Dzerassae
SpouseElda, Satanaya

Uryzmaeg [lower-alpha 1] is the hero of the Nart saga of the peoples of the Caucasus, son of Akhsartag and Dzerassae. [1]

Contents

In the Nart saga

Birth of Uryzmaeg and Haemyts

Akhsartag descended to the bottom of the sea after a dove that stole magical apples from the Narts' garden, discovered that it was Dzerassae, healed and married her, leaving her pregnant afterwards. [2] Then the hero, through a tragic misunderstanding committed suicide by killing his brother. The wife returned to her father's house and lived there. [1]

When her pregnancy became apparent, her mother advised her to go live on Nart hill, she obeyed and when she arrived in the village, she behaved like a daughter-in-law towards her father-in-law, which aroused the curiosity of the peasants. [2] The sisters-in-law went to find out, but she did not reveal her identity, nor did she reveal it to the village elders. [2] Dzerassae took one of the elders aside and revealed her identity to her as she was led to the Akhsartag Tower. Refusing to go upstairs to the stable of the tower she gave birth to two sons, who were named Uryzmaeg and Haemyts. [1] [2]

The death of the mother and the birth of Satana

The twins grew strong and swift. After a revelation received from the prophetess, Uruzmaeg and his brother found out that one of their ancestors was still alive, they set off in search. [3] They found their grandfather Warhag and were recognized by him and when they shaved him, they were surprised to find that he was quite young. [3] Later the two brothers went after their mother, who returned to her father Donbettyr's house underwater, and as a result the brothers' mother married their grandfather. [3] But a year after that, Dzerassae fell ill and died, asking her sons to guard her body for the first three nights. [4]

For the first two nights, Uruzmaeg did it and on the third night he asked Haemyts to spend the night. However, Haemyts went to the wedding feast, leaving his mother's tomb unattended. [4] At this time Uastirdzhi appeared and from his connection with Dzerassae in the underworld, the next day, the girl Satana, one of the most important figures in the saga, was born. [1] [4]

Marriages

Uryzmaeg soon married Elda from the Alagata clan and his half-sister Satana came to the conclusion that Uryzmaeg was the most valiant among the Narts. [5] Some time later, Uryzmaeg went on a year-long expedition instructing his wife to prepare a feast for his return. [6]

As the term drew to a close Elda began to prepare a drink called rong, but it did not ferment due to the sorcery of Satana, who later offered to ferment the drink if Elda would lend her her clothes and shawl. [5] [6] On the evening after the feast, Satana entered Uruzmaeg's room, thus dressed as his wife and by sorcery kept him there for a long time, while Elda died of a broken heart in despair. Elda was buried with honors and Satana treacherously became the wife of Uruzmaeg. [6]

When the effect of witchcraft ended Uruzmaeg realized that he had entered into a relationship with his half-sister and his poor wife died. [5] He thought sadly how the other Narts would react to this. Then Satana suggested that he ride among the Narts on a donkey upside down three times: the first time they laughed, the second time there was laughter, but also grief for the behavior of the bravest of the Narts and the third time no one laughed, but wondered if there was a reason for it. [5] [7]

Uruzmaeg realized that the Narts would soon forget their coexistence with Satana: the first time they were seen together, they were mocked, the second time some still laughed, the third time no one laughed and the two had the right to continue their union. [5] [8]

In other episodes

Uryzmaeg had an unnamed son who helped him defeat mythical creatures in the country of Terk-Turk. [9]

One of the main four cycles of the saga is dedicated to the harmonious relationship between Uryzmaeg and Satana, but they are also mentioned in other cycles. [10] “Their relationship to each other is imbued with unchanging love and care”. [10]

According to Vasily Abaev, the myth of Uryzmaeg and Satana is a myth about the first human or divine couple overgrown with later layers. [10]

Once the Narts went to the witch to find out the answer to the question of who the best of the Narts is, she answered them: the best among men is Uruzmaeg, and among women Satana. [11]

He more than once led the army of the Narts, called to battle and exterminated the huge army of the enemy. One of the strengths of Uruzmaeg, for which he was especially honored, was helping the needy, close attention to the problems of ordinary Narts, to those who needed support. [11]

Uruzmaeg teaches a lesson to other Narts in married life as well. Raising a toast to the health and happiness of the young at the weddings, some Ossetians today will say "I wish you to grow old together like Uruzmaeg and Satana!" (Ossetian : Уырызмæг æмæ Сатанайау æмзæронд баут!, romanized: Uyryzmæg æmæ Satanajau æmzærond baut!) [11]

Uruzmaeg was an example to follow in everything. "Prudence, endurance, resourcefulness in the moment of danger these are the distinguishing features of the elder among the Narts". [10]

Last years

When Uryzmaeg got old and stopped participating in military campaigns the Nart youth stopped respecting him and some laughed at him. [12] [13] [14] This motif has parallels in the life of the Scythians and Alans - according to Ammianus Marcellinus, the Alans "consider happy the one who breathes his last in battle and they persecute the elderly or those who died from accidental diseases with cruel ridicule, like degenerates and cowards". [15]

Comparative mythology

The ancestors of the Akhsartagat clan were the twins Akhsar and Akhsartag, the sons of Akhsartag Uruzmaeg and Haemyts are also twins; twin myths are widespread in the mythology of many peoples of the world and twins act as culture heroes. [16]

The sacred incest is common in the mythology of many peoples. Close to the Ossetian motif of the marriage of a brother and sister is the Indian myth of Yami's love for her own twin brother Yama set forth in the Rigveda. [17] In Iranian mythology the Ossetian motif of the marriage of a brother and sister corresponds to the Avestan cultural hero and the legendary king Yima, who also married to his own sister. [18]

Vsevolod Miller compared the plot with the Persian legend about the murder of his son Sohrab by Rostam and moreover, Rostam like Uruzmaeg did not know that he was killing his son. [19] The same motif Vasily Abaev finds in the cycle of Ilya Muromets of the Russian epic poem. [20] Dumézil reacted positively to this parallels emphasizing that it cannot be accidental that two "Rostams" themes occur in the same Nart plot: the murder of his son by the father and the giant eagle that delivered Uruzmaeg to the underwater a kingdom reminiscent of the bird Simurgh from Shahnameh, as well as the fabulous Gray Eagle threatening Ilya Muromets in the middle of the sea. [21]

See also

Notes

  1. ↑ Iron: Уырызмæг, romanized: Uyryzmӕg; Digorian: Орæзмæг/Урузмæг, romanized: Orӕzmӕg/Uruzmaeg; Adyghe: Орзэмэд/Озырмэс, romanized: Orzămăd/Ozərmăs; Kabardian: Уэзырмэс, romanized: Wuɛzəmɛs; Chechen: Орзми, romanized: Orzmi; Ingush: Урузман, romanized: Uruzman; Abkhazian/Abaza: Уазырмас, romanized: Uazərmas; Karachay-Balkar: Ёрюзмек, romanized: Yoryuzmek

Related Research Articles

The Nart sagas are a series of tales originating from the North Caucasus. They form much of the basic mythology of the ethnic groups in the area, including Abazin, Abkhaz, Circassian, Ossetian, Karachay-Balkar, and to some extent Chechen-Ingush folklore.

<span class="mw-page-title-main">Georges Dumézil</span> French philologist and historian (1898–1986)

Georges Edmond Raoul Dumézil was a French philologist, linguist, and religious studies scholar who specialized in comparative linguistics and mythology. He was a professor at Istanbul University, École pratique des hautes études and the Collège de France, and a member of the Académie Française. Dumézil is well known for his formulation of the trifunctional hypothesis on Proto-Indo-European mythology and society. His research has had a major influence on the fields of comparative mythology and Indo-European studies.

<span class="mw-page-title-main">Uastyrdzhi</span> Name of Saint George in Ossetian folklore

Uastyrdzhi is the name of Saint George in Ossetian folklore. Uastyrdzhi is the patron of the male sex and travellers as well as being a guarantor of oaths, like his Iranian counterpart Mithra with whom he shares a common origin. It is forbidden for women to pronounce his name; instead, they must refer to him as лӕгты дзуар lӕgty dzuar.

Batraz, Batradz, or Pataraz is a central character in the North Caucasian myths known as the Nart sagas. The Narts were the central figures of the folklore of peoples of the North Caucasus.

Vasily (Vaso) Ivanovich Abaev, also Abayev or Abayti was a Soviet Ossetian linguist specializing in Iranian, particularly Ossetian linguistics.

<span class="mw-page-title-main">Satenik</span>

Satenik was an Alanian princess who, according to Armenian tradition, married Artashes, the king of Armenia. The Artashes in the tradition is identified with the 2nd-century BC king Artaxias I, although it is generally believed that the real historical basis for the story came from the invasion of Armenia by the Alans in the 1st century AD, during the reign of Tiridates I. The story of Artashes and Satenik forms a part of the ancient Armenian epic known as Vipasank῾, fragments of which are presented by the Armenian historian Movses Khorenatsi in his History of Armenia. Movses notes that the story, which he directly quotes from, was a well-known epic during his time among the common people of Armenia told by traveling storytellers and minstrels. The name and character of Satenik are connected with Satana, a figure in the folklore of the Ossetians and other peoples of the North Caucasus.

Ossetian mythology or Alan mythology is the collective term for the beliefs and practices of the Ossetian people of the Caucasus region, which contains several gods and supernatural beings. The religion itself is believed to be of Scythian origin, but contains many later elements from Christianity, with Ossetian gods often being identified with Christian saints. The gods play a role in the famous stories about a race of semi-divine heroes called the Narts.

<span class="mw-page-title-main">Ossetian language</span> Eastern Iranian language of Ossetia, in the Caucasus

Ossetian, commonly referred to as Ossetic and rarely as Ossete, is an Eastern Iranian language that is spoken predominantly in Ossetia, a region situated on both sides of the Russian-Georgian border in the Greater Caucasus region. It is the native language of the Ossetian people, and a relative and possibly a descendant of the extinct Scythian, Sarmatian, and Alanic languages.

Kurdalægon, also spelled and known as Kuịrdalägon, Kurd-Alägon, Aläugon, Kurd-Alä-Uärgon, is the heavenly deity of blacksmiths in Ossetian mythology. His epithet is "the heavenly one"; he shoes the dead man's horse, thus helping him on his journey to the other side. He is a close friend of the Narts.

Donbettyr is the god of all waters, and the protector of fish and fishermen in Ossetian mythology. He is related to a Scythian deity of the same name. His name is possibly derived from don, meaning 'river', derived from danu, meaning 'to flow', as a prefix for the name Peter ("Bettyr"), possibly in reference to Saint Peter. He is the Ossetian equivalent of the Greek Poseidon.

Dzerassæ is a figure in Ossetian mythology best known as the daughter of the water deity Donbettyr and the mother of several Nart saga heroes. She was the wife of Akhsartag. With him, she was the mother of the twin heroes Uryzmaeg and Haemyts. She was also the mother of Syrdon, with Gaetaeg. After her death, the archangel Uastyrdzhi revived her and they became lovers in her tomb. Her daughter, the Nart Satanaya, was born thereafter.

Hory-Uacilla or Uacilla for short, is the name of Saint Elijah in Ossetian folklore.

Safa in Ossetian mythology God of the hearth chain. Identified with the deity of blacksmiths Kurdalægon.

Tutyr is the lord of the wolves in Ossetian mythology; the name "Tutyr" comes from the name of Saint Theodore Tiron.

Fælværa or Falvara in Ossetian mythology is the protector of sheep and cattle. He is identified with the deity of hunting Æfsati and has a rivalry with the deity of wolves, Tutyr.

Alardy is a spirit or god of the Ossetian mythology, who inflicts smallpox and measles on children.

Aminon a female creature and gatekeeper of the underworld in Ossetian mythology.

Akhsar and Akhsartag are twin brothers who are heroes in Ossetian mythology and sons of Warhag. Akhsartag is also the father of the narts Uryzmaeg and Haemyts.

Haemyts or Khamits is the hero of the Nart saga of the peoples of the Caucasus, son of Akhsartag and Dzerassae, the father of the hero Batraz and the twin brother of Uruzmaeg, with whom they often went on conquest campaigns together.

Warhag or Uærhæg is the progenitor of the heroes of the Ossetian Nart saga, the father of the twins Akhsar and Akhsartag.

References

  1. 1 2 3 4 Meletinsky, Yeleazar. Mythological dictionary. Soviet Encyclopedia. p. 672.
  2. 1 2 3 4 Libedinsky, Yury. "Birth of Uryzmaeg and Haemyts. Nart saga". ironau.ru. Retrieved 2023-02-02.
  3. 1 2 3 Libedinsky, Yury. "How Uryzmaeg and Haemyts found their grandfather Warhag. Nart saga". ironau.ru. Retrieved 2023-02-02.
  4. 1 2 3 Libedinsky, Yury. "Birth of Satana. Nart saga". ironau.ru. Retrieved 2023-02-02.
  5. 1 2 3 4 5 Libedinsky, Yury. "How Satana became the wife of Uryzmaeg. Nart saga". ironau.ru. Retrieved 2023-02-02.
  6. 1 2 3 Dumézil, Georges (1976). Ossetian epic and mythology. Science. pp. 247–249.
  7. ↑ Kibirov A. Y.; Skodtaev E. B. (2005). Narts. Mythology and epic (in Ossetic). Vladikavkaz: Iriston. pp. 51–52, 456.
  8. ↑ Khamitsaev T. A. (2003). Nart legends. Epos of the Ossetian people (in Ossetic) (1 ed.). Vladikavkaz. p. 36.{{cite book}}: CS1 maint: location missing publisher (link)
  9. ↑ Ossetian heroic epic. Глав. ред. восточной лит-ры. 1989. pp. 51–56. ISBN   5-02-016996-X.
  10. 1 2 3 4 Abaev, Vasily. Nart saga of Ossetians. Cycles, plots, heroes.
  11. 1 2 3 Chibirov, Lyudvig. Uruzmaeg - a colorful archetype of an elder. The newspaper "North Ossetia".
  12. ↑ Ossetian folk art (in Ossetic). Ordzhonikidze. 1961. pp. 59–60.{{cite book}}: CS1 maint: location missing publisher (link)
  13. ↑ Libedinsky, Yury. "The last campaign of Uryzmag. Nart saga". ironau.ru. Retrieved 2023-02-02.
  14. ↑ Kibirov A. Y.; Skodtaev E. B. (2005). Narts. Mythology and epic (in Ossetic). Vladikavkaz: Iriston. pp. 398–401.
  15. ↑ Marcellinus, Ammianus. History. p. 305.
  16. ↑ Myths of the peoples of the world. Vol. 1. Moscow: Soviet Encyclopedia. 1987. pp. 174, 671.
  17. ↑ Rigveda. Moscow: Science. 1989. p. 823.
  18. ↑ Ivanov V. V.; Toporov V. N. (1991). Indo-European mythology // Myths of the peoples of the world (1 ed.). Moscow: Soviet Encyclopedia. p. 529.
  19. ↑ Miller, Vsevolod (1892). Excursion to Russian epic poem.
  20. ↑ Abaev, Vasily (1990). Selected Works. Religion, folklore, literature. Vladikavkaz: Iriston. p. 147.
  21. ↑ Dumézil, Georges (1976). Ossetian epic and mythology. Science.
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.