On the Ossetic Legend about Art'awyz

Author(s): Narine Gevorgian

Source: Iran & the Caucasus , 2007, Vol. 11, No. 1 (2007), pp. 101-105
Published by: Brill

Stable URL: https://www.jstor.org/stable/25597318

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 brill Iran and the Caucasus 11 (2007) 101-105 \^?| /

On the Ossetic Legend about Art'awyz

Narine Gevorgian
Arya International University, Yerevan

Abstract

The Ossetic legend about Art'awyz belongs to the well-known Prometheus cycle. It
is a marginal mythological episode, recorded only in a single version in South Os
setia. It bears a close resemblance to the Armenian story about Artawazd, a mythical
hero from the same Prometheus cycle, attested in Xorenac'i and in the later Arme
nian tradition. The author tries to show that the Ossetic and Armenian legends are
actually two versions of a single saga (with further transformation of the "Scythian"
(Ossetic) version on the Caucasian substratum), a common heritage of a lasting or a
short-time Armenian-Scythian (Alanian) symbiosis in prehistoric period, presuma
bly during the inroads of the Scythians to Armenia and to the South Caucasus.

Keywords

Ossetic Mythology, Armeno-Ossetica, Prometheus Cycle, Alans, Scythians

The Ossetic mythology and folklore are characterised by their highly

archaic nature. During the 19-20th centuries, due to the efforts of many
prominent Orientalists, the folklore, mythology, and the language of the
Ossetes were thoroughly investigated.1 The Ossetic myths and heroes,
especially Nart epic, have always been permanent objects of reference
in publications on comparative mythology and in the studies in folk cul
ture in general.
However, there are still episodes in the mythology of the Ossetes
that, because of their marginal character, have almost remained un
known to the wider scholarship.
The matter in question is an Ossetic folk-story from the well-known
Prometheus cycle, which is of utmost interest first of all in the aspect of

Cf. the relevant publications by Vs. Miller, H. Hiibschmann, A. Christensen, E.

Benveniste, G. Dumezil, V. Abaev, H. Bailey, M. Kovalevskij, G. Cursin, B. Kaloev, R.
Bielmeier, J. Knobloch, Fr. Thordarson, and many others.
? Koninklijke Brill NV, Leiden, 2007 DOI: 10.1163/157338407X224932
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 102 N. Gevorgian / Iran and the Caucasus 11 (2007) 101-105

the early Armenian-Ossetic cultural-historical relations. The protago

nist of this story is a nailed hero, Art'awyz, who bears a close resem
blance to Artawazd, the Armenian mythical hero from the same Prome
theus cycle. Both Art'awyz and Artawazd are typical cases of the
chained (or nailed) heroes, punished for their disobedience to the will of
God (Father).2
The legend about Art'awyz, as far as is known, was recorded once in
a single version at the beginning of the last century in South Ossetia3
and reproduced by V.I. Abaev in his Etymological Dictionary of Ossetic.4
Art'awyz was punished for displeasing God and was nailed down to
the moon. Cf. Xycaw ysfeeldysta cyppar xorzy: se ppeety scejrag Art'awyz, in
nce Iceg, innee fys, Tnnce mcencew. Lceg eemee fys eemee moencewcen semce 'sfcel
dysta feejnee xcejrcejy: Icegcen us, fyscen seey, moencewcen sysyly. Art'awyz nyn
xorzcen feeldyst wyd bcergce, fcelce adcemty ardydta zyjymmee$inadyl. Weed xy
caw Wacillajeen zajta, Art'awyzy kwyd yslasa joeximce. Wacilla avcerdta arvyl
miyy, styg, nyk'k'cercc cej lasta cemce joe felvcesta jceximce... Weed cej mcejy mi
dceg fscejnag zcegceltcej nyxqwydtoj. Art'awyz kwy rairvceza, weed adeemy ba
xcer$cen. Ceemeej ma rairvceza, uj tyxxeej aly kwyrd deer qwamee weeldaj ceefkee
na qeesdareegyl?God created four (earthly) goods: the main figure among
them, Art'awyz; the other one, man; the third, sheep; and the forth one,
wheat. Then, God created a devil (evil being) for each of them: a woman
for the man, a she-goat for the sheep, and sysyly (sort of weed giving
bitter taste to the flour) for wheat. Art'awyz was created for our welfare
but he started teaching evil to people. Then, God ordered Wacilla (the
Thunder-god) to take Art'awyz to his place (to capture him). Wacilla,
following the will of God, brought a cloud into the sky, struck, and lifted
up Art'awyz to his place... Then, Art'awyz was pinned down with iron
nails to (inside) the moon. In case he frees himself, he will devour the
mankind. In order to prevent him from escaping, every blacksmith must

The thorough study of this motif in the Caucasian-Near Eastern context, see L.
Abrahamian, "The Chained Hero: The Cave and the Labyrinth", in this issue of Iran
and the Caucasus.

3 Pamyatnikiyugo-osetinskogo narodnogo tvorcestva, torn II, Cxinval, 1929:114.

V. I. Abaev, Istoriko-etimologiceskij slovaf osetinskogo yazyka, torn 1, Moscow
Leningrad, 1958: 70-71. All further references to this episode in the Ossetic mythol
ogy go back to Abaev. In fact, there are only three publications where the story
about Art'awyz is mentioned: B. Kaloev, "Artavyz", Mify narodov mira, vol. 1, Moscow,
1987 (reprint 2003): 106-107; J. Knobloch, "Religiose Volkskunde der Osseten: Heid
nisch-christliche Glaubensvorstellungen im Kaukasus", Kulturhistorische Wortfor
schung, 1. Heft, 1991: 24; and Etnografiya i mifologia osetin (Kratkij slovaf), Vladikavkaz,
1994: 17-18. Even G. Dumezil, the greatest authority in the field, has never men
tioned the story of Art'awyz in his publications.

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 N. Gevorgian / Iran and the Caucasus 11 (2007) 101-105 103

make an extra strike on the anvil".5 Lunar eclipses are also believed to
be caused by Art'awyz.6
The story of Artawazd, as it is attested in Xorenac'i and in the later
Armenian tradition,7 is more detailed, containing key elements of the
Art'awyz myth.
Artawazd, the Armenian prince (the son of the Armenian king Ar
tashes and Alan princess Sat'enik), was cursed by his father8 (Artashes)
for his envy towards the latter's fame and for condemning thriftless fu
neral rites, which were carried out during his burial (Xorenac'i's II, 6l).9
According to Xorenac'i (ibid.), Artawazd, upset by the wasteful slaugh
ter (of livestock) taken place at the death of Artashes (dst orini het(ano
sac? "according to the custom of the heathens"), said to his father:
Mine du gnacer ew zerkirs amenayn end k!ez tarar, es awerakacs orpes t'aga
worem?"Since you have departed and taken all the country with you,
how shall I reign over these ruins?" And Artashes cursed him saying:
Et'e du yors heccis yazat i ver i Masis, zk!ez kale in k'ajk!, tare in yazat i ver i
Masis, and kacces, ew zloys mi tesces?"If you go hunting on Azat Masik'
(Greater Ararat), the k'ajk'10 will take you and carry up on Azat Masik';
may you remain there and not see the light". Xorenac'i continues: Zru
cen zsmane ew parawunk', et'e argeleal kay yayri mium kapeal erkat'i slt'a
yiwk: Ew erku sunk' hanapaz kreelov zsh'aysnjanay elanel ew arnel vaxcan as
xarhi, ayl ijayne kranarkut'ean darbnac, zoranan, asen, kapankn. Vasn oroy
ew ar merov isk zamanakaw bazumk1 i darbnac, zhet ert'alov afaspelin,yawur
miasabat'woj erics kam corics boxen zsaln, zi zorascin, asen, sit'ayk'n Arta
wazday?"The old women also tell (about Artawazd) that he is detained

Cf. "Art'awyz: mythisches Wesen, das einen Gott erzurnt hat und deswegen an
den Mond geschmiedet wurde. Wenn er sich befreien wird, dann wird er Menschen
fressen. Damit dies nicht geschicht, muss jeder Schmied nach der Arbeit einen
weiteren Schlag auf den Ambo(3 tun" (Knobloch, ibid.).
See Etnografiya i mifologiya osetin: ibid.
See the details in M. Abelyan, "Hay zolovrdakan araspelnera M. Xorenac'u Ha
yoc'patmut'ean mej", M. Abelyan, Erker, 8, Erevan, 1985:178ff.; J. Russell, Zoroastrianism
in Armenia, Harvard, 1987: 40lff.

L. Abrahamian (op. cit.) believes that the father here, on the mythological
level, can be equated with God in other versions of the Prometheus myth, including
the Ossetic one about Art'awyz.
9 The critical edition, see Movses Xorenac'i, PatmutHwn hayoc, M. Abelean, S. Ha
rut'iwnean (eds.), Erevan, 1991:191-192.
The Armenian ktaj(ki), lit. "brave one(s)" were supernatural beings who lived
in the mountains (see Russel, op. cit.: 331, 401, 451, 453). The term, likely, is an Ira
nian loan, a cognate of Sogd. kajj (karz, etc.) (0. Szemerenyi, "Iranica III (Nos 32-43)",
Henning Memorial Volume, London, 1970: 424-425.

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 104 N. Gevorgian / Iran and the Caucasus 11 (2007) 101-105

in a cave [and] is tied with iron chains. And two dogs daily gnaw at the
chains, [and] he makes efforts to release and destroy the world, but the
chains, they say, are being strengthened by the sounds of the striking of
hammers of blacksmiths. Because of this, even in our time, many
smiths, following the legend, strike their anvils three or four times on
the first day of the week, so that, they say, the bonds of Artawazd may
be strengthened".
The similarities between the Ossetic and Armenian stories are be
yond a doubt: actually the essential elements of the sujet coincide. And,
which is more important, the names of the heroes sound almost identi
cal. According to V. Abaev and following him J. Knobloch,11 Art'awyz is a
borrowing from Arm. Artawazd, which eventually goes back to Olr. Rta
wazdah- (cf. A v. Asavazdah-, OPers. (in Greek rendering) 'AprafiaoSos,
MPers. Asavazd) "nourishing the (potency of) truth" ("durch Rta kraft
voll, ausdauernd").12 There is also a marginal demon in the Georgian my
thology, At'raozi (Art'avazi),13 which also comes from Armenian Artawazd.
Despite the almost universal character of the Prometheus myth, in
cluding also Caucasian versions,14 still, the Ossetic story about Art'awyz
seems hardly to be a product of the North Caucasian cultural area. It is
attested only among the Southern Ossetes as a marginal mythological
episode; the name of the hero is an Armenian loan, while the proper
name Art'awyz is otherwise unknown in the Ossetic onomasticon; and,
finally, both stories coincide in main details, including the part when
the blacksmiths are advised to make by hammer an extra strike on the
anvil in order to strengthen the chains of the overthrown heroes. In any
case, it is difficult to believe that the name of the Ossetic hero was bor
rowed from Armenian out of the context of the whole story. From the
other hand, the Armenian origin of this name cannot be a matter of de
bate either, as besides the obvious phonetic peculiarities of the form,15

Abaev, ibid.; Knobloch, ibid.

12H.W. Bailey, "Indagatio Indo-Iranica", TPhS, 1960 (published 1961): 66; M.
Mayrhofer, Iranisches Personennamenbuch, Bd. 1. Die Altiranischen Namen, Wien, 1979:
24.
B. Beridze, Gruzinskij (nartskij) glossarij po imerskomu i racinskomu govoram, SPb,
1912: s.v.; D. Cubinov, Gruzinsko-russkij slovaf, SPb, 1887: s.v.; not mentioned in H.
Fahnrich, Lexikon georgische Mythologie, Wiesbaden, 1999.
On the Prometheus myth among the Caucasian peoples, see G. Dumezil, "My
thologie der kaukasischen Volker", H. Haussig (ed.), Gbtter und Mythen der kaukasi
schen und iranischen Volker, Stuttgart, 1986: 44-46.
15 The regular replacement of the Arm. non-aspirated stops with guttural conso
nants in Ossetic (in this case Arm. -t- = Oss. -t'-), etc.

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 N. Gevorgian / Iran and the Caucasus 11 (2007) 101-105 105

the name itself is a typical "Zoroastrian" term with *Rta- (Avestan Asa-),16
which was never attested in the Scythian (resp. Alan) milieu. Generally,
Zoroastrianism as a religion has remained alien to the Scythian world.17
The Iranian *wazdah- also did not leave a trace in Ossetic?neither as a
simple form nor in compounds. Therefore, Art'awyz (resp. Artawazd),
must have been definitely the product of a Mazdean or near-Mazdean
(like Armenia, for instance) environment.
Besides, the Armenian Artawazd myth itself bears the obvious "Ala
nian" traces: Artawazd's mother was an Alan princess; direct indications
of Xorenac'i on the lavishness of the funeral rites, typical for the Scy
thians,18 etc.
Anyway, the Ossetic legend about Art'awyz cannot be a mere bor
rowing from Armenian, or just influenced by it;19 we rather deal here
with two versions of a single saga (with further transformation of the
"Scythian" version on the Caucasian substratum), a common heritage of
a lasting or a short-time Armenian-Scythian (Alanian) symbiosis in pre
historic period, presumably during the inroads of the Scythians to Ar
menia and to the South Caucasus.20

16 This is one of the central concepts of the Iranian religious ideology with a
wide semantic spectrum, including "die kosmische Ordnung, die Ordnung des sozia
len religiosen Lebens, den richtigen Gang der Natur, das regelmapige Leben der na
turlichen Wesen, die rechte Pflege des Viehs usw.". And as soon as "diese gottliche
Ordnung die Norm fur alles ist, was in der Welt recht und richtig ist, so ist Asa auch
gleichbedeutend mit der Wahrheit" (H. S. Nyberg, Die Religionen des alten Iran, Leip
zig, 1938:130, and ff.).
See V. Abaev, "Skifskij mir i reforma Zoroastra", Archiv Orientalni24 (1956): 56.
See G. Dumezil, Romans de Scythie et d'alentour (Rusian edition), Moscow, 1990:
188 ff.

Unlike Georgian At'raozi {Art'awazi), which is an echo of the demonisation of

Arm. Artawazd.

J. de Morgan, Histoire du peuple armenien, Paris, 1919: 48-49; I. M. D'yakonov,

Predystoria armyanskogo naroda, Erevan, 1968:173-174.

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