This statue is called "George the Victorious jumps out of the rock." A unique monument located in the city of Vladikavkaz. Its peculiarity lies in the fact that it is located at a height of about 22 meters and is attached to the rock only by the outer part of the rider's cloak. Visually, it creates the feeling that the monument is floating in the air.
It was built at the expense of the city authorities and donations from local residents. George the Victorious is depicted proudly looking into the distance, on his head is a helmet, on his body is armor, he is confident in himself and has no doubt that he will win another victory. His horse, like the owner, is fearless and brave, his front legs are bent, his head is lowered and pressed to the body. The sculpture "George the Victorious jumps out of the rock" is depicted in dynamics - the wind develops the hero's cloak and the horse's mane. It is made of fine bronze and painted in a silver hue. Every year this monument attracts the attention of many tourists, and everyone strives to take a picture with him. But the locals have a special ritual - make a wish under the sculpture, which should come true within a year.
It should be noted that North Ossetia-Alania is the only republic of the North Caucasus, the majority of whose population professes Orthodoxy. And the patron saint of Ossetia is St. George the Victorious. In the republic there are a huge number of sanctuaries, chapels, churches dedicated to this saint, places where he performed his deeds. As they say, Ossetians do not start a single business without a prayer to St. George.
St. George - "Uastirdzhi" From the city of Alagir, the Ossetian military road leads along the wide floodplain of the left bank of the Ardon River, among the mountains of the Wooded Range. Approximately 8 km from the outskirts of Alagir, on the right in the direction of travel, an extraordinary sculptural composition attracts attention. This is Nykhas Uastirdzhi, as they call him in North Ossetia. This place is a dzuar - a holy place. The sculpture is attached to the rock and weighs 28 tons! Uastirdzhi is the patron of men, travelers and warriors. The deity, which was similar in its functions to St. George, who is also revered in Christianity as the patron saint of warriors, travelers and men.
In the Nart epic, Uastirdzhi is described as a celestial, depicted as a formidable warrior on a white horse, in a white cloak. It is believed that Uastirdzhi constantly carries weapons with him. Descending to earth, he tests people to see if they help each other in need and grief. Among people, HE appears in the form of a beggar. Women were afraid to pronounce the name Uastirdzhi and spoke about him allegorically "lagti dzuar" - "the god of men." They did not even have the right to participate in the festivities held in honor of Uastirdzhi. He is considered an enemy of thieves, swindlers, perjurers, murderers; HE is the patron saint of honest, noble people.
The Great Martyr George - a heavenly warrior, patron and protector of earthly warriors - is revered in all parts of the Christian world, and especially in the ancient Ossetian land. That is why the gift of a particle of the relics of St. George, made by the Patriarch of Alexandria and All Africa Theodore II on November 24 of this year, became such a significant event for the Ossetian people. The first place on Ossetian soil where a prayer service was served before the relics of the Holy Great Martyr George was the memorial cemetery of the victims of the tragedy in Beslan, and on November 28, on the last day of a special celebration in honor of St. George the Victorious - Dzheorguyba, celebrated in Ossetia for 15 centuries, a helicopter with the relics of the Great Martyr George flew around the entire territory of North Ossetia. The relics of the saint will be kept in the Cathedral of Vladikavkaz, of course consecrated in the name of Great Martyr George. Many other temples were erected by the Ossetian people both in ancient times, and in times close to our days, to the glory and honor of the beloved holy victorious.
In 1902, on September 15 (September 28, according to the new style), His Grace Vladimir, Bishop of Vladikavkaz and Mozdok, consecrated a new Orthodox church in the village of Beslan. Priest A. Tsagolov, who described in detail the solemn ceremony in the Vladikavkaz Diocesan Gazette, noted, among other things, the following: “After the Lord’s Prayer, Vladyka blessed the common meal and wished the people of Beslan peace and quiet.” 15 years later, Bolshevik power came. The temple was destroyed, and then school No. 1 was built on the site of the church cemetery.
It is obvious that the choice of this dedication in a village founded by Muslim Ossetians is not accidental. The great saint of the Orthodox Church was revered among the entire Ossetian society, regardless of the confessional affiliation of its representatives. Popular consciousness identified him with Uastirdzhi - a particularly revered holy celestial of the traditional Ossetian pantheon, the patron of men, travelers, warriors.
According to the etymology of V.I. Abaev, generally recognized in science, Uastirdzhi is nothing more than the ironic form of the name of St. George: uas- "saint", styr- "great" ji- "Gio, George." Literally - "the great saint George." The Digor dialect has retained an older form - Was Gergi. As you can see, the identity of the names is obvious and does not cause objections. However, regarding the correlation of the images of St. George and Uastirdzhi, there are two mutually exclusive opinions among the people. Some, based on the synonymy of names, assert the complete identity of the holy celestials; others, pointing to the inconsistencies of the actual images, prove their absolute dissimilarity, while being forced to change the etymology. So who is Uastirdzhi, and how is he connected with the image of George the Victorious?
Saint George is a real historical person. According to hagiographic literature, he was a native of Cappadocia from a rich and noble Christian family. Having matured, George entered the military service. Due to his strength and courage, he quickly became famous and became a high-ranking officer in the Roman army. Upon learning of a new wave of persecution of Christians organized by the emperor Diocletian, George distributed all his property to the poor, set free his slaves and went to the palace. Here, at a state council that was taking place at that time, in the presence of Diocletian, he publicly announced his confession of Christianity. They seized the saint, tortured him for several months, and, failing to achieve renunciation, were finally beheaded for his unbending faith in Christ.
The Church glorified the holy great martyr, and in the Middle Ages he began to be widely revered throughout Europe. Moreover, a completely natural process took place: the image of St. George was superimposed on the images of some mytho-epic characters, including snake-fighting heroes. This is characteristic of the popular consciousness: it made the image of the beloved saint understandable and allowed, so to speak, to adapt his grace-filled power for one's needs - to enlist heavenly protection in certain areas of public life, to prayerfully turn to the saint to preserve the harvest, give birth to children, preserve the house, deliverance from diseases, etc.
Alans-Ossetians were no exception. In the pre-Christian period, the Alans, perhaps, had a certain image of a celestial, consonant with St. George, especially revered by the soldiers. The creators of their own brilliant military culture saw in St. George the image of an ideal warrior. This is where a kind of specialized veneration of Uastyrdzhi comes from: Alanian warriors, whose way of life was balts (campaign), were looking for his patronage. A similar situation was observed in the knightly environment of medieval Europe.
In other words, Uastirdzhi (St. George) embodied the cultural and historical features of the Alanian perception.According to the authoritative opinion of the prominent Ossetian ethnologist Vilen Uarziati, the veneration of St. George - Uastirdzhi / Uasgergi (Digor dialect) dates back to the time of the sermon of the Equal-to-the-Apostles Nina (IV century). Preaching the teachings of Christ among the Iberians and Alans, Saint Nina also mentioned her relative, the Great Martyr George, and introduced the custom of commemorating the saint's wheeling on the 20th of November. In Georgia, the Gorgoba (Georgian) holiday has been celebrated since the 4th century. Later, this holiday became widespread among the closest neighbors - Iberians, Alans - under the name Dzheorgoba / Georgoba. In this case, there is a purely Caucasian Christian holiday. In the Greek and Russian Churches, it is not the day of the wheeling that is celebrated, but the day of the beheading of St. George - April 23, according to the old style.
The nationwide veneration of St. George intensified during the mass conversion of the Alans to Orthodoxy at the beginning of the 10th century, when the Alanian kings proclaimed Christianity the state religion. At that time, the Alanian Metropolis was created as part of the Patriarchate of Constantinople and large religious centers, the significance of which is evidenced by the ancient Alanian temples in Lower Arkhyz (the current territory of Karachay-Cherkessia).
The death of the Alanian state under the onslaught of the Tatar-Mongol in the XIII century, the extermination of most of the population, the ruin of urban centers forced the Alans to retreat into the mountain gorges. Over the next four centuries, the remnants of the Alans were forced to survive in the most difficult conditions of isolation, preserving the legacy of their ancestors to the best of their ability. At that time, in the people, deprived of the national priesthood and church nourishment, religious beliefs take root, which is a fusion of Christian dogmas and traditions and ancient and new folk rites. Naturally, during this process, the images of many Christian saints and the traditions and ideas that took root during the Christianization of Alanya changed. The image of St. George also began to be distorted. It was then that Uastirdzhi - St. George began to be revered in the form of a gray-bearded old man (the personification of wisdom and experience, without which it is difficult to survive in mountain gorges).
But thanks to the deep perception of the image of the Holy Victorious in the era of Alanian statehood, it was preserved in the popular consciousness to such an extent that, with the return of orthodox Christian preaching, it was soon and without much difficulty again recognized as “one’s own” and identified with Uastirdzhi.
However, with the victory of the Bolsheviks, the cultural, historical and religious spheres of life of the peoples of the USSR came under strict state control. The aggressive and fairly stable atheistic policy of the Soviet government used in Ossetia a well-thought-out tactic of anti-religious struggle. Communist ideologists took advantage of the religious state of the people. The fact is that the process of the return of Ossetians to Orthodoxy, begun in the middle of the 18th century by the Russian government, which also meant a return to Christian civilization, by 1917 turned out to be incomplete. One of the main reasons is the ineptness and inefficiency of the structure of the sermon, as, indeed, of all religious policy. Nevertheless, significant results have been achieved. One of the indicators is the education of the national clergy and translations of divine services. On the other hand, traditional religious beliefs, representing, in fact, the transformed Alanian Orthodoxy, remained deeply rooted in the people. Therefore, having eliminated the clergy and functioning Orthodox churches, as well as mosques (according to G. Baev, the mayor of Vladikavkaz, at the end of the 19th century, about 12% of Ossetians professed Islam), the ideological machine of the party began to systematically and persistently inspire the population with its pagan affiliation. Several decades of such processing against the general background of propagandized atheism, the actual ban on the study of one's own history and culture, and the obliteration of the native language gave a significant effect. By the time the communist state collapsed, the majority of Ossetians considered their traditional faith to be pagan (!).It should be recognized that the image of Uastirdzhi - St. George - was forgotten and is now being recreated. This process is quite natural, but it should be remembered that for our Orthodox ancestors Uastirdzhi and St. George were the same person. It is not difficult to verify this by referring to the ancient Ossetian dzuars ( dzuar- from cargo. jvari- cross, holy place).
In Ossetia, there are a huge number of places dedicated to Uastirdzhi. Their simplified classification includes dzuars, in this case - places of the invisible presence of the patron saint, and kuvandons - places of prayer to him (usually located near roads and on passes). It is clear that in this system the dominant position is occupied by dzuars. Most of the most revered are hall buildings. Let's briefly consider some of them.
jery dzuar (v. Dzher, Chysyl Leuakhi gorge) - a medieval Orthodox Alanian hall-type temple with an inscribed apse and a two-story bell tower later added (photo 1).
We especially honor in the south of Ossetia. The celebration in honor of Uastirdzhi begins at the end of August and reaches its climax on Dzheorguyba - a multi-day holiday dedicated to the day of the wheeling of St. George (November 10/23) and is a prayer for the Christmas fast.
These days there is a mass pilgrimage to the shrine, not only Ossetians, but also representatives of other nationalities. Dzhery dzuar has a special grace, and therefore from time immemorial people have been brought here to cure the possessed. It is interesting that, according to the legend cited by Z. Chichinadze, the head of St. George was preserved in the Dzher church.
Dzygysy Uastirdzhi (v. Dzivgis, Kurtatinsky gorge) - the church of St. George. In the north of Ossetia, this is the only temple with a protruding semicircular apse (photo 2). Dated no later than the 14th century. Dzygysy Uastirdzhi had a very high status of a common gorge shrine. His holiday also falls on Dzhorguyba. Until relatively recently, a huge mass of pilgrims gathered here. According to B. Kargiev, referring to the 20s of the XX century, that is, to the time when the former scope of the celebration was significantly weakened, only 300-400 young people participated in the dances at the same time.
Dzuar is connected with the nearby rock fortress. According to legends recorded at the end of the 18th century, there was a cave monastery here, and church vestments, books and utensils were preserved for a long time.
At the temple there is a medieval church cemetery. Archaeologists have excavated two burials, one of which dates back to the 14th century.
In 1613, the Georgian king Giorgi donated a bell to the Dzivgis church with the following inscription:
“We, sovereign of Kartli, king of kings, patron George, donated this bell to you, Saint George of Ziblis (Dzivgis. - MM.) for our victories. Chronicon 301".
70 years later, in 1683, a similar gift was made by another Georgian king, Archil. The inscription on the bell reads:
“I, King Archil, presented this bell to Dzhibgissky (Dzivgissky. - MM.) to the baptistery (cross): God forbid that Ossetians come to his voice to glorify the Trinity.
In 1680, the bell was also presented to the Tseisky Rekom. Although during this period the Georgian monarchs, being under the rule of Iran, were forced to accept Islam as a necessary condition for their reign, they secretly continued to profess the Christian faith. Therefore, donating bells, the kings were guided not only by political considerations. They resorted to the grace-filled help of the great Orthodox shrines of Ossetia.
Dagoms zarond Uastirdzhi (village of Dagom, Alagir Gorge) - a medieval Christian temple, made in a characteristic architectural style, uniting a large number of church monuments of Ossetia. Located on the outskirts of Dag, directly above the holy place of Madizæn, which was at the same time the all-Ossetian supreme court, where the most complex cases were heard, including the reconciliation of bloodlines. Decisions made on Madizæn by the dzuar Uastirdzhi were considered final and binding. The authority of the Dagoma court was so high that in search of the truth, people came here not only from all over Ossetia, but also from beyond its borders.
In the event of the outbreak of hostilities, it was at the walls of the Dagom temple that the militia of the Kusagont tribe (the villages of Dagom, Ursdon and Donysar) gathered and went on a campaign (balts) from here or to defend their territory.
Like Jera Dzuar, the Dagoma temple had a special grace, and the mentally ill and possessed were brought here to be cured.Koby Uastirdzhi (v. Kob, Darial Gorge) - a medieval church dedicated to St. George. Located in the upper reaches of the river. Terek, on the territory of the Tyrsygomsky society, directly above the once most important strategic road of Alania, now known as the Georgian Military. The patronage of Koba Uastirdzhi was called upon not only by travelers who traveled through the Cross Pass, but also by men from all over Ossetia.
Terbaty Uastirdjiyi dzuar (village of Tapankau, Tualgom) (photo 3). In the upper reaches of the Lladon Gorge, above the village of Tapankau, there is the famous Terbaty Uastirdzhiyy dzuar, or Khohy dzuar. Its masonry contains travertine (lime tuff) blocks used in the construction of the early medieval temples of Tualgoma. The blocks of Khohy dzuar are reused and taken from the masonry of an ancient Orthodox church, located high above the gorge (more than 3000 m), on the spur of Mount Teplikhokh. A similar practice of transferring stones during the construction of a new religious building symbolized the successive connection with the old shrine and at the same time the consecration of the new one.
It is necessary to say about the main All-Ossetian shrine - Tsey recommend (photo 4). His reverence was so great that it was noted by the majority of outside observers (who usually did not notice the most important traditional aspects of the spiritual culture of the highlanders from the height of the European mentality). So, for example, the author of the middle of the 19th century A. Golovin testifies that Rekom "is revered as one of the ancient celebrities of Ossetia, and there are not enough words to express the honoring of which in the Ossetian language."
The weapons of the last known Ossetian king Osbagatar were kept here, whose role in the history and spiritual culture of the people turned out to be so great that in the late medieval ethnogony he received the outstanding status of the Ossetian ethnarch. Osbagatar himself was buried in the Nuzal Church (beginning of the 14th century), the walls of which are covered with magnificent fresco paintings made by the Ossetian icon painter Vola Tliag. An image of St. George is placed on the southern wall of the temple (photo 5).
Initially, the Tseysky Rekom was a church dedicated to the Holy Trinity. With the loss of liturgical significance, the temple gradually becomes a place of veneration for Uastirdzhi. Here was a bell donated in 1680 by the Georgian monarch. The inscription reads as follows:“We, Bagration, the sovereign of the great king Shahnavaz, the son of Tsar George, donated a bell to the father of the holy land of Ossetia, the prayer book of Digoria and Dvaletia, (for) our health, our victory and luck and prosperity of our kingdom. Chronicon 368".
In Ossetia, a significant number of other medieval Orthodox churches dedicated to Uastirdzhi - St. George have been preserved. They are located in the villages of Isakykau, Sunis, Shindara, Ziolet, Gufta, Ruk, Gezuert, Dzartsem, Lats, Sadon, and others. Those of them that, due to objective reasons, lost their liturgical significance, continued to be revered as dzuars - places of special presence of the saint.
Not only temples are dedicated to Uastirdzhi, but also miraculous places of worship. For example, the holy place Khetaji dzuar, which is especially revered by all the inhabitants of Ossetia, is the temple of Khetag, or Khetaji Uastirdzhi - Uastirdzhi Khetag. This is an island relic forest of almost perfectly round shape, with an area of about 13 hectares in the Alagir region. The appearance of a grove in the middle of the Alagir plain is a classic example of the miracle of St. George, performed in response to the prayer appeal of a person in trouble, in this case Khetag.
The revival of Christianity in Ossetia, which began with the entry into the Russian Empire and, accordingly, the Russian Church, marks the beginning of a new stage in temple construction. True, it should be noted that over a hundred-year period (from the middle of the 18th to the middle of the 19th century), the quality of the construction of new churches was at an extremely low level, the buildings immediately fell into disrepair and began to collapse. For example, in North Ossetia, the first solid temple buildings erected by missionaries date back to the 50s of the 19th century.
In 1860, the Society for the Restoration of Orthodox Christianity in the Caucasus began to operate, replacing another, "ineffective" missionary organization - the Ossetian Spiritual Commission. One of the important tasks of the society was the organization of the construction of new churches. A significant part of the temples erected in the Ossetian villages was dedicated to St. George. Let's list them.
S. Kornis (Znauri district, South Ossetia), church of the 19th century Destroyed in Soviet times;
S. Bekmar (Znauri district, South Ossetia);
S. Tsru (Chimasgom, South Ossetia), the church was built between 1860 and 1870. Restored in 2007 with the support of the President of South Ossetia;
S. Ruk (Tsalagom, South Ossetia), during the Soviet period the church was used as a bakery. Currently, it is being restored by the efforts of the Pliev family;
S. Tli (Tligom, South Ossetia), the church was built in the first quarter of the 19th century. According to the surviving information, the well-known writer and educator Ivan Yalguzidze (Gabaraev) took part in the creation of the temple;
S. Zaramag (Tualgom, North Ossetia), the church was built in 1849 on the site of a medieval Alanian temple. The new building was consecrated in 1888;
S. Galiat (Uallagkom, North Ossetia), the church was consecrated in 1855. According to the stories of local residents, it was destroyed by Komsomol members in the 1930s. All those who participated in the destruction died at the front;
S. Kesatykau (Tualgom, North Ossetia), consecrated in 1857. Built on the site of a medieval Alanian temple;
S. Ardon. Previously, the village of Ardon, inhabited by Ossetians, and the Cossack village of Ardonskaya were located on the territory of the city. In the village in 1848 a wooden church was built, and in 1901 a new one, now functioning, was consecrated. The church in the village was consecrated in 1857. Destroyed;
S. Batako, the church was consecrated in 1864. In 1918 it was blown up and burned down. They tried to dismantle the ruins of the temple in Soviet times, but the villagers did not allow this;
S. Nar, the church was consecrated in 1879. After closing, it was used for various needs. Now recovering;
S. Stur Digora (Digorskoe gorge), consecrated in the same 1879. Used as a gym;
S. Olginskoye, the church was consecrated in 1884. Destroyed;
S. New Urukh, the church was consecrated in 1889. Destroyed;
S. Hod, church-school, consecrated in 1900. Assigned to it was the St. George's Prayer House in the village. Zgid;
G. Beslan, consecrated in 1902. Destroyed by the Bolsheviks.
The Beslan Church of St. George, consecrated in September 1902, was the last Orthodox church built in North Ossetia before the Soviet period. She was considered an ornament of the village. Near the church, on the square, there were two schools: one for boys, the other for girls.
Stumbled upon this beauty by accident and couldn't pass it up. And I decided that SUN readers should learn about such a man-made miracle.
This statue is called "George the Victorious jumps out of the rock." A unique monument located in the city of Vladikavkaz. Its peculiarity lies in the fact that it is located at a height of about 22 meters and is attached to the rock only by the outer part of the rider's cloak. Visually, it creates the feeling that the monument is floating in the air.
It was built at the expense of the city authorities and donations from local residents. George the Victorious is depicted proudly looking into the distance, on his head is a helmet, on his body is armor, he is confident in himself and has no doubt that he will win another victory. His horse, like the owner, is fearless and brave, his front legs are bent, his head is lowered and pressed to the body. The sculpture "George the Victorious jumps out of the rock" is depicted in dynamics - the wind develops the hero's cloak and the horse's mane. It is made of fine bronze and painted in a silver hue. Every year this monument attracts the attention of many tourists, and everyone strives to take a picture with him. But the locals have a special ritual - to make a wish under the sculpture, which should come true within a year.
It should be noted that North Ossetia-Alania is the only republic of the North Caucasus, the majority of whose population professes Orthodoxy. And the patron of Ossetia is St. George the Victorious. In the republic there are a huge number of sanctuaries, chapels, churches dedicated to this saint, places where he performed his deeds. As they say, Ossetians do not start a single business without a prayer to St. George.
St. George - "Uastirdzhi" From the city of Alagir, the Ossetian military road leads along the wide floodplain of the left bank of the Ardon River, among the mountains of the Wooded Range. Approximately 8 km from the outskirts of Alagir, on the right in the direction of travel, an extraordinary sculptural composition attracts attention. This is Nykhas Uastirdzhi, as they call him in North Ossetia. This place is a dzuar - a holy place. The sculpture is attached to the rock and weighs 28 tons! Uastirdzhi is the patron of men, travelers and warriors. The deity, which was similar in its functions to St. George, who is also revered in Christianity as the patron saint of warriors, travelers and men.
In the Nart epic, Uastirdzhi is described as a celestial, depicted as a formidable warrior on a white horse, in a white cloak. It is believed that Uastirdzhi constantly carries weapons with him. Descending to earth, he tests people to see if they help each other in need and grief. Among people, HE appears in the form of a beggar. Women were afraid to pronounce the name Uastirdzhi and spoke about him allegorically “lagti dzuar” - “the god of men”. They did not even have the right to participate in the festivities held in honor of Uastirdzhi. He is considered an enemy of thieves, swindlers, perjurers, murderers; HE is the patron saint of honest, noble people.
Tourists go to the monument of George, and the locals call it Nykhas Uastirdzhi.
The monument to Nykhas Uastirdzhi - the patron saint of travelers and warriors, is located about 8 km from the city of Alagir on the Transcaucasian highway. He is for many George the Victorious jumps out of the rock, which in North Ossetia is considered a dzuar - a holy place.
North Ossetia-Alania is the only republic of the North Caucasus, the majority of whose population professes Orthodoxy. And the patron saint of Ossetia is St. George the Victorious. In the republic there are a huge number of sanctuaries, chapels, churches dedicated to this saint, places where he performed his deeds. As they say, Ossetians do not start a single business without a prayer to St. George.
In the Nart epic, Uastirdzhi is described as a celestial, depicted as a formidable warrior on a white horse, in a white cloak. It is believed that Uastirdzhi constantly carries weapons with him. Descending to earth, he tests people to see if they help each other in need and grief. The deity, which was similar in its functions to St. George, who is also revered in Christianity as the patron saint of warriors, travelers and men.
Despite the identity of the names and some functional parallels, Uastirdzhi has nothing to do with St. George. Nevertheless, the myth, rooted in the minds of many Ossetians, that Wasgergi-Uastirdzhi and St. George are two names of the same historical or historical-mythological character, continues to live and “successfully compete” with real historical facts.
The weight of the moment is 28 tons, located at a height of about 22 meters, right on the rock. And attached to the rock only with the outer part of the rider's cloak. Visually, it creates the feeling that the monument is floating in the air.
It was created by the Ossetian sculptor Nikolai Khodov in 1995. The money for its construction was allocated by the Vladikavkaz city authorities, but the residents who learned about such a sculpture also began to make all possible assistance in its production. The monument to George the Victorious was created from metal and assembled in Vladikavkaz at the Electronshchik plant, and from there it was transported by helicopter to the installation site in finished form.
Under the sculpture is a sacrificial cauldron. Passing travelers throw their offerings at him in order to appease George and ask for his patronage. And a granite block with the image of the Holy Horseman in the expanses of the skies is embedded in the rock, and the signature under it reads not “George the Victorious”, but “Uastirdzhi de’mbal! Fandarast! Translated from Ossetian, this is a wish for a good road.
But the monument is actually St. George. Nykhas Uastirdzhi is called by the locals.
This is a description of the Uastirdzhi Monument 46.7 km west of Vladikavkaz, North Ossetia (Russia). As well as photos, reviews and a map of the surroundings. Find out the history, coordinates, where it is located and how to get there. Check out other locations on our interactive map for more details. Know the world better.
Statue of George the Victorious in North Ossetia October 20th, 2015
I have already shown you a huge HORSE STATUE and what it is, and here is another statue ...
This statue is called "George the Victorious jumps out of the rock." A unique monument located in the city of Vladikavkaz. Its peculiarity lies in the fact that it is located at a height of about 22 meters and is attached to the rock only by the outer part of the rider's cloak.
Visually, it creates the feeling that the monument is floating in the air.
Photo 2. 
It was built at the expense of the city authorities and donations from local residents. George the Victorious is depicted proudly looking into the distance, on his head is a helmet, on his body is armor, he is confident in himself and has no doubt that he will win another victory. His horse, like the owner, is fearless and brave, his front legs are bent, his head is lowered and pressed to the body. The sculpture "George the Victorious jumps out of the rock" is depicted in dynamics - the wind develops the hero's cloak and the horse's mane. It is made of fine bronze and painted in a silver hue. Every year this monument attracts the attention of many tourists, and everyone strives to take a picture with him. But the locals have a special ritual - make a wish under the sculpture, which should come true within a year.
Work on the sculptural composition lasted more than two years. A six-meter monument weighing 13 tons was installed on a mountainside, at a height of 30 meters. The opening of the monument was consecrated by the elders. George the Victorious is one of the most revered and beloved saints in North Ossetia. He is considered the patron saint of warriors, travelers, men and the entire republic. The figure of George the Victorious Vladimir Soskiev sculpted from bronze. According to the sculptor, it is the warmest and most lively metal.
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