We often say that Georgians do not have a kind of nation in the world, but this is really true, but if we look at the people in Georgia, we also have been baptized among the people of Georgia, moreover, the old division of our home, our national family, the blood, the tradition, , Appearance and more.
Vakhushti Bagrationi wrote about Ossetians that in ancient ethnogenesis the Caucasian tribes, in the new period Georgians (Dvali families and Kartli mountaineers) participated. If we look at the Ossetians in this regard, they are our slaves. It is good to know the relative, to live with him in peace and with the hymns, “All the servants of God and the sanctuary, for this is good and acceptable before God our Savior.” (I, 2, 3).
Not only ours but also foreign scientists write about the Georgians. It is particularly reliable and important for a famous traveler and researcher Gülendenstedt, who writes that “among Caucasian mountain peoples, especially in puppets and Ossetians, there are many Georgians who have forgotten the language along with religion.” As we can see, “many Georgians” lived in the Ossetian environment. Their degeneration has been caused by the fact that they are Orthodox Christianity and then lose their native tongue.
About Vakhushti’s view of Caucasian participation in ethnogenesis in Ossetians a few years ago. The Origin of the North Ossetian Ascension of Orjonikidze (T. I, 1987), which according to which the ancestors of the Ossetians as Svetic-Sarmat-Allan tribes, and Caucasian Aborigines, were joined in the North Caucasus Staples (p. 5), according to the book authors , The formation of the Alan-Ossetian nationality in the X-XII centuries was the rivers in the valley between Kuban and Tegu (page 140) . Here they have created a strong state that has been destroyed by Mongol-Tatars after long battles. According to the authors of this book, a large part of the Alans have died in the war with the Mongols, while the surviving population has been scattered in different parts of the world. One group of survivors was stunned by the Caucasus Mountains and established on the northern slopes of the Central Caucasus. As a result of the war with the Mongols, according to the authors, the Alans were deprived of their territory (ie the North Caucasus fields) and other lands, including Georgia. Ossetians in Georgia have favored favorable conditions that were caused by the international situation.
In the second half of the XIII century, the two faced hostile animosity, the huge Mongolian state. The Golden Horde North Caucasus, the Crimea, and the Stepanes and other territories of Vulgi were included, while the Hulagides were in the Mongolian province of Iran, South Caucasus, Iraq and Iran, and Turkmenistan and Afghanistan. These two strong empires are fierce. They had a common border – the Caucasus Ridge, whose passes were of great strategic importance. These two empires have different attitudes toward Ossetians. The Horde of the Golden Horde of 1222, 1238 and 1278 severely defeated Ossetians and their state was destroyed. Ossetians were trying to use the southern Mongolian state in the war with the Golden Horde; On the other hand, the Ilkhans trusted and used Ossetians in Transcaucasia and Georgia. The thing is that the Georgians tried to use the Golden Horde against the Ilkhana and Ossetians – on the contrary. It was caused by the fact that the Ossetians in Georgia, who were conquered by Ilkhanists, were enlarged, and Ossetians were expelled from Georgia after the expulsion of Mongols. It means that not Ossetians from Georgia (they are still not compacted in us), but the Ossetian army (ie warriors with their mothers), as a military militia, was forced out by the powerful military power of the Mongols.
The Ossetians again appeared in the aftermath of the Temur Lang hikes in Georgia, which were related to international political interests. Two Mongol empires were still alive and deadly. Temur-Leng considered his first hysterical enemy Tqhummashi – the golden horde. The Temuri State started from the Derband and the Mountains of the Caucasus (including Georgia, Armenia, Azerbaijan), and therefore it was important to lock the Caucasus Passes in order to protect it from the Golden Horde. In 1382, the Takhtamam-era Iran suffered through the crossing of the Caucasus, Temur-Leng fiercely investigated the envy of those who helped Tkhemami; It is clear that Temur neither apologized to the opening of the Caucasian passages, which were of great importance, so in 1395, in the Great War in the North Caucasus, after defeating Toghmamashi, he reinforced the derby and defended it. Back in time, Temur-Leng exchanged the mountainous region of the North Caucasus, especially those countries and peoples who had connections with Georgia, ruined their churches, “jar-icons”, and enacted the law of Islam. As Vakhushti conveys, Ossetians have arrived in one part of the mountain of Georgia, which is called a dalit. As it was mentioned, Ossetians were trying to overturn the golden horde with the help of the Southern Mongols. They were beaten by Tkhemia and helped Temur-Leng. We should think that Temur-Leng specially named Ossetians in Dvalthi in order to protect the Caucasus’s most important passages. The point is that the dalit was located between the Dariali Gorge and the Mamison Pass, which meant that all the major passes in the North Caucasus (except Daruband) were in the hands of the davis, which later determined their fate. Before Temur Lang the dalate was in the Georgian state with his passes, the situation changed after Temur. Vakhushti writes: “After the coming of the Lang-Temur and the Constantinople, there was the Tatarkhani and the Langtemorian Elin-Mahmadian, and they would come to the Caucasus and to capture the relatives of the Caucasus, which are Dvali.”
Dvali was the origin of the Georgian-Caucasian tribe, which, as Vakhushti tells us, came after Ossetians “conquered”. It is true that the first wave of Ossetians arrived in the Caucasus Mountains during the Chingze and Bato caves, but at the beginning of the XV cc in Temur-Leng, the new wave of Ossetians has already gained a prevailing situation in Dvali. After the invasion of Dvali, the fate of this corner of Georgia has completely changed. The social face of the Dvali community has changed. After the conquest of Dvali, a high, noble layer of society was called Ossetians, and the low, low and poor layer. Vakhushti writes about his contemporary Dvali population: “I know the names and the nobles are Ovney,” and “Uvarion – Dvarni”. Vakhushti reiterates from another: “Given that they are called surnames, they are like odds, and the others are the same.” From this it seems to be the reason for the debate to be based on religious beliefs that have a social cause, especially after the invasion of Dvali, Ossetians have gained social privileges and have lost their dues. A new psychology was created, which seemed to be the basis of ethnophysiology in this region of the Caucasus and according to which Ossetia was a palace; The first head was Mr., the second – the subordinate – the slave, “because Dvali is the least of us.”
The historic side of Georgia is the so-called ” Naro-Mamisoni River and a mountainous part of the Java district. The Dallas belonged to the Ibero-Caucasian family family and were totally different from Iranian-speaking Ossetians living in the North Caucasus bases. The Dals were Christians from ancient times and were the flock of the Georgian Church. During the Vakhtang Gorgasali, the dictator was in the diocese of the Bishop of Nicosia. The davals were active actors of Georgian Church and Georgian culture. For example, the Georgian davy scribes and the calligraphers, who are not only in Georgia but also abroad, are devoted figures of Georgian Christianity in the IX-XI centuries. The fate of the Dave, as noted above, was changed in the XIII century, especially in the XV century when foreigners prevailed there. Dvaleti’s reliable face was also changed. After the invasion of Ossetians, davals, as it was said, became a low layer. As old Christians, they remained Christian, and the high layers – Ossetians, and non-Christians, were Vakhushti, the Muslims. “Honorable are the Muslims, and the poor are the peacemakers.” As it is known, after the decline of the Byzantine Empire, Christianity in Georgia has become somewhat weakened, and the Georgian Church did not pay much attention to Georgia’s mountainous regions as early as the VI-XIV centuries, especially when the Ossetians included not only the Scythian-pagan beliefs but also the Mahmadi Were followers too. The Ossetian paganism has influenced the faith of Dave. Because of this, Ossetians could not be Muslim and daval – Christianity. Vakhushti writes about them: “They do not know the two lawful, because they are distinguished by their own: those who eat the pigeons are Christian, and those who eat the horses are the mahmadiani, except that they are called Vachila … Let Elijah hail and bring fruit to the land. ”
Dvali language is a dead language today and it is not even established that it is an independent language or a dialect of Kartvelian languages, though dual toponyms are in the North Caucasus, Ardon Gorge, and in the south, Georgian: “Zekara”, “Khokhi Mountain”, “Bruce-Burden “” Kedela “,” Kasari Door “,” Basiani “(southern Georgia is also toponyi),” buy “,” week “,” kurta “,” “,” Khetadze “,” zhghelis stream “,” borough Source “and others.
At the beginning of the XVIII century, the process of wearing drafts during the Vakhushti was not yet completed, but in the first half of this century. In the XIX c, davals, as a voluntary volume, are no longer mentioned. From the 6th century onwards, the language of relations with Davelet – faith, literature, country (Georgia) was distinguished from Georgians and davals, as well as their neighbors, migrants, Aragvispians and Kartleli were members of the Great Georgian family. The Mongols and the other enemies brought one of the Georgian tribes from our national family. There is also a low level of influence on our national self-awareness.
After the introduction of debates, the new process started to democratization of Georgians – the march of Kartli Mtats. As it is known, in the XVI-XVIII centuries after the collapse of the united state, they moved to Georgia and settled in our country in the North Caucasian tribes, in eastern Kakheti (Saingilo) – Dagestan, Abkhazia – Apsar-Cherkesia and Shida Kartli mountainous dancing.
During Vakhushti, Ossetians were partially resettled in the Kartli mountain range, namely, some of the gorges. Vakhushti writes: “And how many Ossetians wrote in these places, firstly Georgians peasants, after the Ossetians and Georgians arrived in the bar.” Of course, not all Georgians could be settled in the bar of the Kartli mountain range, the Georgian population remaining in the mountainous region came to the Ossetian environment.
The Ossetians moved to Kartli in the 20-30s of the XVIII c. Aragvi and Ksani Tsiristavos were patrons of Machabeli, while the small part of Mukhrani was established in Baghdians, Pavlenishvilis, Palavandishvilis and Kherkheulidze. It should be noted that after the weakening of the Georgian state the mountainous population was resigned to the central government. In 1625, Giorgi Saakadze thwarted the revolt of the Ossetian orientation debates, which led to the invasion of Dvali (ie in the North Caucasus). After the political defeat of the Vakhtang 6th, when the Ottomans and the Kizilbabs were still in Kartli, Ossetians and Ottomans and Persians used to fight against the rebels against the rebels against the Muslims. In 1744 the Kartl-Kakheti Christian state was restored. Teimuraz II and Erekle II, as the pedagogy Papuna Orbeliani tells us, first of all, it is necessary to cut the Ossetian rebellion in Aragvisprite and Kartli. According to the memorandum, “Ossetians beaten Zemo Kartli”, Ossetians entering the Aragvi and Ksani epistles did not pay the royal tax: “Orsavasavariton, they did not get too bad, nor was they allowed to let the civil servant.” The kings entered the area captured by the Ossetians: “Ossetians came to me and created war. The lord also came in and fell on the sword and shook the Ossetians and brought them to the towers and sent them to the door. The army was strengthened by the king. Forty towers were burned, and the rumor was captured and alluded to the wrath of God. What was the story and the story of Osagi’s disappearance of Ossetians came to Eristavi Ossetians, and they immediately came to Vanath and enthralled the king. Teimuraz was demanded by the crime firman and to bring the full bargain. ” This means that the Ossetians attacked the Ossetians in the Kartli mountainous region – the king of Erekle Aragvi gorge and defeated Ossetians there and the king Teimuraz entered Ksani gorge after the defeat of the Aragvisian Ossetians, the Ossetians were scared to ask the king Teimuraz and the settlement firm Got it. After that Ossetians living in the mountainous region of Kartli became peaceful citizens of the country. They had the same civil rights as the Georgians, they were loyal to the Georgian kings, which influenced their fate in the XIX c.
In the nineteenth century, the Russian empire of our country was followed by revolts, and the people of the popular revolt of Kartli and Kakheti were members of the Bagrationi Royal House. Initially Ossetians zeal of the Georgian royal house and many rebelled Russian authorities against the increase, Yulon and Alexander princes and support, but the Paskevich has accomplished a great deal, to the Georgian-Ossetian unanimity of control, which the Ossetians certain social rights granted, and the landlords rights Ossetian peasants suspicious miichni , Leaving in 1830. According to the complaint the Court of Gori. From 1830 to 1845, the court did not make a decision and later decided that the Ossetians had to remain in constant possession of Machab. At this time, Ossetians lived in Georgia only in Machabeli estate. The peasants appealed the court decision, the Tbilisi Trial Chamber concluded that it was unacceptable for the Supreme Authorities to become Georgian owners of Ossetian peasants. That’s why the case was moved to St. Petersburg. The Senate canceled previous judgments and did not recognize Ossetians as mussels. It happened in 1851-52. This resolution of the Senate is very important to clarify the issue of Georgians, because by this decree the Senate fired the peasants from the drunkenness of the Thirteen Years before the cancellation of the treaty in Georgia. The release of Ossetians from the sarcasm was the biggest trial for Georgian peasants. Everybody wanted to be exempted from the ban, and the freedom they were entrusted only to those who were Ossetians.
Indigenous peasants of Shida Kartli, who have come from the “odors” of the oak, have moved to different parts of Georgia in the form of aliens. Compared to peasants, the aliens had some advantages: except for personal liberty, they had the right to pay for the landless use of the landless cost (“Essays of the South Ossetia” p. 172), the resident of the land of the land of the land, did not pay its homestead land and could have freely used it for free And irrigation water. This law was defined. Many Georgians tried to evacuate the Ossetian alien from their lands after the change, but were unable to: the peasants were not punished, and the landlords did not have the strength, the aliens fired the landlords, burned the house, chased the forest, enjoyed their pasture, Pp. 198). In the Shida Kartli region, Vorontsov-Takakov had a project which, according to which Shida Kartli should be handed over to Ossetian architects on the right and left bank of the Mtkvari River. In order to acquire land, Kartli peasants declared Ossetians themselves to leave their homeland villages and stay in Gori, Dusheti, Kareli, Khashuri, Kaspi, Borjomi, Mtskheta and other districts. The number of Ossetians in Georgia has increased sharply, which is not only possible through natural growth.
There was no less important reason for socialization with Georgians. Namely, religious. As noted, the Dvali were Christians since the 6th century and constituted the parish of the Georgian Church, traditionally served by the Georgian Orthodox Church in the XIXs. Dvileti churches and chapels in XIX c. The liturgy was held in the Georgian language until the midnight and the Georgian ecclesiastical books were used for worship. Not long ago in the ruins of the Zaromagi Church in the historical Dvali (in the Caucasus), the Georgian manuscript was written in the X century. There is a church in Georgian inscriptions. Nikoloz Dvali, the Georgian Orthodox Church, was founded in the village of Gondi (now Cei). It was located on the “Kasari Door” (Vakhushti reported that “the door” of the Georgian kings in Ardon Gorge “for Ossetians”). Because of the millennial connection with the Georgian Church, from the Dvali to the Ossetian language, the ecclesiastical terminology is inserted, the Ossetian deity is called the “Deity” (Georgian “Khutsi”). Ossetian “Kura”, “Barasca”, “Tarangelo”, “Jorocom”, “Sanibaba”, “Michelgabrata”, “Mariam” and other Georgian ecclesiastical terminology and phonetically altered. (According to a Sunday, Friday, Archangel, St. George, Trinity, Michelgabriel, Mariam (see A. Jaaparidze History of Georgian Church T. IV, pp. 263).
In Java district there were many The “buns” (ie crosses), who worshiped the local population like the Pshav-Khevsureti and the Mountains of the Mountains (were the “family” and “bishops”). The relative connection of the population was deteriorated after the abolition of autocephaly in XIX c. It is known that In order to spread Christianity among the Ossetians living in the Caucasus, the Russian ecclesiastical authorities have been using Georgian church figures from the XVIII century. In 1815 the so-called “Ossetian Theological Commission” and lands in the area of its territory were settled by the Ossetians of Tbilisi. At this time the Ardon Gorge belonged to the Nad-Mammon Quail Tbilisi province. This area, which was always part of the Georgian state, was drawn up in 1858 by Baratinski, the governor of Tbilisi, and removed the Tergi district.
The authorities tried to restore the chauvinism in Tusheti-Pshav-Khevsureti, Khevi and in general in the Georgian mountainous region. In order to address the difficult situation of the mountain, the Russian Church used the knowledge and experience that had been accumulated in the XVIII century by the Ossetian Theological Commission. On October 17, 1814, the order was issued: “There shall be one exarchus in Georgia and three dioceses – Kartli, Ossetia and Sighnaghi, Mozadak Ossetian Commission shall be assigned to the Archbishop of Telavi. For the encouragement of the Ossetian elders, 1500 rubles will be given “(p. 267). After the destruction of autocephaly, many dioceses were abolished in the Georgian bar. “Ossetian diocese” was created not only by the Church, but also by the administration of Ossetia “Ossetia Okrugi”, which included Georgians residing in migrants and militaries. The village of Kutaisi, located in Mtiuleti, was selected as the center of this “Okruq” (pp. 267). The aim of the government was to set up a “Christian diocese” and “Mountaineers of Ossetia” in Osiria (where the population regarded themselves as a strong Christian, but not ill). In the beginning, indeed many “were converted” (ie were baptized). As it was noted, the case of the Christian mosque was obliged to “the Ossetian theological commission”, who declared all baptized as Obed. The colossal number of those baptized points out. In 1815, 11445 men were baptized, and in 1820 31.997 (not all the Ossetians were baptized), it also shows that by 1865 the number of Ossetians living in our lives did not exceed 40.000 people).
By the 1820s the Russian clergy had noticed that the baptized mountain peoples again returned to paganism, and therefore referenced events. Generally, it should be said that people were formalized when they were baptized. The state was rewarded with a large amount of money for the execution of the great work, and the clergy and the administration were trying to increase the number of baptized ones. One of the reasons for the “bleeding” of the baptized Russian Church authorities was the lack of church literature in the Ossetian language. Therefore, Ioane Iagluzidze, who was raised in the Georgian church, translated the Holy Gospel from Ossetia to the Georgian church, but the process of lamentation has not improved. In order to be honest, I developed a position in the past Among the hardest reasons for the successful dissemination of Christianity is that among the Ossetians who have never been baptized after their baptism should not be considered: 1. The lack of books in the Ossetian language, 2. Ignorance of the Ossetian language by the clergy and on the contrary, the Ossetians of the Georgians on which the Divine Liturgy And Christianity A Rules “(ibid, p. 269).
The Exarchos aimed to change the Georgian Church service in the mountainous region. The Georgian Church was a link between the Georgian population of mountain peoples, the people were accustomed to Georgian service, did not deny the Georgian clergy and enjoyed it. The administrative interference of the pastor was needed – the Georgian priests were banned in the mountainous region. The inhabitants of the village resided in the first half of our century: “Briagga Dzhetsnot” took a bribe and brought me to Georgia’s exarch, which was banned in South Ossetia as a priest or teacher. Exorcos quickly blesses me, blesses me, read books in the books, read the cross, what a fun and what a holiday. I had a lot of money, I did not get drama money, Ossetians did not know this tax. On top of Java, I was the first Ossetian priest, and the next two Ossetians were, otherwise we were Georgians in this service “(p. 270).
Following the abolition of the Georgian Patriarchate, the government has instituted the issue of spreading Christianity among Georgians in the Georgian Catholic Church. The greatly rewarded (ie, baptized) mountain peers were provided with the condition that they were “Ossetians”. The newly baptized Georgian did not receive a gift, only the Ossetian was present. Because of this, in the beginning of the last century, we will tell you about the Archbishop of Dositheus, Archbishop Alexi Petriashvili (with the First Rector of the Nobel laureate), with great gifts, as in the chair – the ”
“The caller is called what Bilman says,
Bilmann preliminarily with Dosithe Alex
The bull of the Ossetians, the Christian as a crystal. ”
The satire contains the Synod of the Kartl-Kakheti-Imereti Synod founded in 1814, with which the Ossetian theological commission was renewed. Dositheus was appointed as a member of the Cantor and the Commission Chairman. He was instructed to introduce and spread Christianity among the mountainous, indeed, “in a short time thousands of Ossetians converted to Christianity. Of course, such a success was not the result of highly trustworthy consciousness of the missionaries and Ossetians of Dositheus and its subordinates. The reason for success was material conditions. The point is that after the establishment of the Commission, with the energetic motion of Dositheus, Aleksandre I, On August 30, Ksani’s crews were seized from Ksani. Christianity can not be disseminated in the mountains, asserted Dositheus … he assured the Ossetians that if they accepted Christianity, they would be free from all duties and would pay only the state taxes that Christianity had no longer belonged to any of them, he was only a treasured peasant and a Christian monk The head is no longer “(Acts, VI, pp. 363 see G. Berdzenishvili, Materials I. 1980, pp. 218).
The issue of Georgians is interesting to us, because the process is still going on by scientists. R. Topchishvili writes: “We also had numerous cases in the Shida Kartli mountain range of Georgians on the way to the river or on the road. Such processes are going on more or less in the mountainous region of Shida Kartli “(p. 252).
We need to know the gossip and other processes of democratization of Georgians to deepen our nationality and avoid degradation of compatriots in Georgia and abroad. Our nation is one of the strongest and strongest, and its millennial history indicates that, on the other hand, is a fascinating and weak, rapidly lost national consciousness. The pictures of Georgians, gossip, armenization and enlightenment show that after living in a disadvantage environment, especially after the break up of the Georgian church, Georgians are denunciated. Therefore, many Georgians who are abroad now have to try not to stop the connection with the National Church. Communities to create topics, societies. Be sure to be a Georgian worshiper, who is not hierarchically a foreign church, but only to the Georgian Patriarchate, or Georgian Church. Georgians living in abroad and Georgians should know how dangerous they are to enter into different sectors, to break the connection with the mother-Georgian church. The National Church has preserved the consciousness of our fathers for centuries.
Nobody doubts that people who currently consider themselves as Ossetians are Ossetians, because humanity is a consciousness with the origin of origin.
The surname of many of the Georgians is studied by researchers.
This is not the case with the names of Georgians who have come here, because our letters (“Who Were You Got Your Child?”, “Our Blood and Meat?”), Which was written specifically to stop the shameful persecution of Georgian nationals – Ossetians, who are not among us He is closer to the Georgian nation, its culture and traditions.
Important part of the Ossetians not only increased their children in Georgian schools but also in their families in their love of Georgians (meaning the Georgian regions of Samachablo).
A long letter to protect Ossetians was prepared in newspaper “Neri” during Tbilisi, Borjomi and other antioxidant companies. I will never forget the young people, the elderly, the women and the men who have come to me at the Borjomi residence, as in the days of the tribulation, with the Ossetian defender. I would like to show you the information provided by the Institute of History on their Georgian origin (the numbers of the information I gave in this letter); Others were familiar with their old ancestors in their families about their Georgian ancestors; Some people even remembered (from their ancestors) where, where in Georgia they have been mocking (for example, I’ve been asked about family stories, which I gave to them).
We are a Christian nation, so we do not have the right to reconcile Abkhazian and Ossetian fascists who have created a terrible genocide for Georgians and massacre them. Our nation was tolerant tolerance from ancient times, obliging him to share the Mother of God.
“MADLI”, No. 2, 1994