Ossetian fairy tales in English

Александр Кожиев

Ossetian fairy tales in English

Reading rules

A brief table to read the Ossetian proper names and terms used in this book.

Alphabet

Oss. alph. letter

Correspondence in the English alphabet (or explanation)

Correspondence in the French alphabet (or explanation)

كلمة مكافئة في اللغة العربية

А а

A a, like ar in far in English

A a

آ

Æ æ

Æ æ

is pronounced like the English accentless “a”, as in the words above, amount, aside. It retains this pronunciation even under accent. In contrast to the open clear “a” it can be pronounced as “a” “through the teeth”.

It is important to distinguish between a and æ:

dar – keep; dær – even, too

dum – say, say; dæm – you have

Æ æ

أ

Б б

B b

B b

ب

В в

V v

V v

ڤ / ف

Г г

G g

like g in go

G g

ج بالمصير، أو گ باللهجة العراقية

Гъ гъ

Gh gh

The gh sound is a phonatory correspondence of the deaf h. It is close to Tajik ғ, French r

Gh gh

Le son gh est une correspondance phonatoire du h sourd. Il est proche du tadjik ғ, du français r

غ

Д д

D d

D d

د

Дж дж

J j

J j

ج

Дз дз

Dz dz

Dz dz

دْز

Е е

Ye ye (like in the word “Yes”)

Ye ye

يَ

Ё ё

Yo yo

Yo yo

يو

Ж ж

Zh zh

like s in pleasure

Zh zh

ج مثل ج باللهجة المغريبية

З з

Z z

Z z

ز

И и

I i (Y y)

I i (Y y)

ي

Й й

Y y

Y y

ئ

К к

K k

K k

ك

Къ къ

K’ k’

to pronounce k’, you should try to pronounce the sound k, but abruptly interrupt, as if firing the sound. In this case, the air is not released, as when pronouncing “k”

K’ k’

pour prononcer “k”, il faut essayer de prononcer le son k, mais l'interrompre brusquement, comme si l'on tirait sur le son. Dans ce cas, l'air n'est pas relâché, comme lors de la prononciation du “k”

ﯖ

Л л

L l (always a harsh sound)

L l (toujours un son dur)

ل (صوت قوي دائمًا)

М м

M m

M m

م

Н н

N n

N n

ن

О о

O o

O o

او

П п

P p

P p

پ

Пъ пъ

P’ p’

when pronouncing p’, the larynx closes for a while, and the explosion is carried out by the air supply that was in the supraglottic region

P’ p’

lors de la prononciation de p’, le larynx se ferme pendant un moment et l'explosion est réalisée par la réserve d'air qui se trouvait dans la région supraglottique

ڥ

Р р

R r

Like the solid sound r in Spanish, Italian, Russian

R r

Comme le son solide r en espagnol, italien, russe

ر

С с

S s

S s

س

Т т

T t

T t

ت

Тъ тъ

T’ t’

during pronunciation, the larynx closes for a while, and the explosion is carried out by the air supply that was in the supraglottic region

T’ t’

lors de la prononciation, le larynx se ferme pendant un certain temps et l'explosion est réalisée par la réserve d'air qui se trouvait dans la région supraglottique.

ڟ

حرف ط متوتر

أثناء النطق تنغلق الحنجرة لفترة، ويتم الانفجار عن طريق إمداد الهواء الذي كان موجودًا في المنطقة فوق المزمارية

У у

U u

Like oo in moon

A long vowel

The combination of wæ (ua) is an open syllable

U u

Comme dans le mot

Une voyelle tongue

La combinaison wæ est une syllabe ouverte.

و

صوت "و" طويل

Ф ф

F f

F f

ف

Х х

H h

H h

خ

Хъ

Q q

for the pronunciation of q, one should try to pronounce h, but, also, by abruptly interrupting, without letting the air out, as when pronouncing q. (See earlier).

Q q

pour la prononciation de q, il faut essayer de prononcer h, mais aussi en interrompant brusquement, sans laisser sortir l'air, comme lorsqu'on prononce q. (Voir plus haut).

ق

Ц ц

C c

C c

تْس

Цъ цъ

C’ c’

when pronouncing the sound, the larynx closes for a while, and the explosion is carried out by the air supply that was in the supraglottic region

C’ c’

lors de la prononciation du son, le larynx se ferme pendant un certain temps et l'explosion est réalisée par la réserve d'air qui se trouvait dans la région supraglottique.

ڗ

عند نطق الصوت ڗ أو تْس‘، تنغلق الحنجرة لفترة، ويتم الانفجار عن طريق إمداد الهواء الذي كان في المنطقة فوق المزمارية

مثل تْس متوتر

Ч ч

Č č

Č č

تْش \ چ

Чъ чъ

Č’ č’

when pronouncing the sound, the larynx closes for a while, and the explosion is carried out by the air supply that was in the supraglottic region

Č’ č’

lors de la prononciation du son, le larynx se ferme pendant un certain temps et l'explosion est réalisée par la réserve d'air qui se trouvait dans la région supraglottique.

ݗ

عند نطق الصوت ݗ

أو تْش‘ (تْش متوتر)، تنغلق الحنجرة لفترة، ويتم الانفجار عن طريق إمداد الهواء الذي كان في المنطقة فوق المزمارية

Ш ш

Š š

Š š

ش

Щ щ

Shush shsh

Shsh shsh

ش

"ش" في كلمة شرطة او شوكة

Ы ы

Y y /  ɨ

Y y /  ɨ

ي بعد ص

Э э

E e

Like e in end

E e

Come

أيِه

Ю ю

Yu yu

Yu yu

يُو

Я я

Ya ya

Ya ya

يَا

About the author

Kozhiev Alexander Yurieviç – is a postgraduate student of MEPhI, a teacher of Arabic at the Foreign Language Learning Center (FLLC) of the Diplomatic Academy of the Ministry of Foreign Affairs of the Russian Federation. Graduated from:

– Diplomatic Academy of the Ministry of Foreign Affairs of the Russian Federation, during the studies mastered Arabic and French languages;

– National Research Nuclear University MEPhI, confirmed knowledge of Spanish;

– MGIMO of the Ministry of Foreign Affairs of the Russian Federation (double-degree Master's program with the Italian University of Cagliari), confirmed knowledge of Italian and German languages.

Educated in economics and politics, I still find myself looking back at Ossetian folk art. Ossetian fairy tales and tales have left the greatest imprint on me. These works should not be understood literally, but allegorically, because so much wisdom is hidden even where it seems to find little. All works of Ossetian literature are written in an allegorical way, and the reader has to guess it for him/herself.

I decided to write Ossetian fairy tales in English to better popularize Ossetian literature on a global scale. This will not only preserve cultural heritage, but also bring the wisdom of works of Ossetian folklore to a wider audience, opening new horizons for understanding and perception of Ossetian culture. Subsequently, Ossetian tales will be translated into other foreign languages (Arabic, Persian, French, Spanish, Portuguese, German, Swedish and Hungarian).

Kozhiev George Yurieviç provided great help in collecting Ossetian fairy tales, recording them, as well as in editorial work, thanks to which we can enjoy the narration from the words of elderly people who talked about previously unwritten fairy tales.

Introduction

Ossetian tales are a wonderful world where the history, culture and philosophy of the people are intertwined. They are an integral part of Ossetian spirituality and are passed on from generation to generation, retaining their relevance and significance.

The Nart Saga is the crown jewel of Ossetian oral folk tradition. These epic poems recount the exploits of the Narts – heroic characters with supernatural powers. The Narts symbolize strength, wisdom and justice, and their stories inspire and teach.

Among the characters, Soslan (a fearless warrior known for his strength and skill), Batraz (a wise man and advisor whose words are always full of deep meaning) and Satana (a female warrior symbolizing a mother and protector) are particularly prominent.

Nart Saga will not appear in this edition, as it requires more detailed consideration. In this collection of Ossetian tales you will encounter the Ossetian worldview and stories that are useful for children and adults alike.

Ossetian fairy tales carry a deep philosophical meaning. They teach respect for elders, love for the motherland, the value of friendship and brotherhood. Each fairy tale is not just a story, but a life lesson that helps to shape the moral values and identity of the people.

These tales are not just a literary heritage, they are a living source of wisdom that continues to influence Ossetian culture and art. Their importance cannot be overestimated, as they help preserve the uniqueness and identity of the Ossetian people.

It is also important to note that Ossetian fairy tales are not only a national treasure, but also an important part of the world's cultural heritage. They take us back to an ancient era when wisdom was passed on through oral stories, and every word had weight.

The international significance of Ossetian fairy tales lies in their universality and timelessness. They touch upon themes that are relevant to people of all cultures:

– The struggle between good and evil – an eternal theme that never loses its relevance.

– Strength of character and fortitude – qualities that are valued in any society.

– Respect for nature and ancestors – a reminder that we must protect the world around us and remember our roots.

The hidden meaning of Ossetian tales suggests that wisdom has no boundaries. It penetrates through centuries and peoples, enriching the human experience. These tales teach us to appreciate the world we live in and the people we share it with.

Ossetian fairy tales are a symbol of how culture can be a bridge connecting different eras and peoples. They show that wisdom and knowledge are what make us truly human, and that they should be preserved and passed on to future generations.

Ossetian tales and fairy tales are rich in a variety of characters, each with a unique role and meaning. The main characters are aldars (wise elders or ancestors who often act as mentors and counselors. They symbolize a connection to the past and the transmission of knowledge), animals (in Ossetian tales, animals often have human traits and wisdom. They can be helpers of the heroes or even bearers of important messages), wizards and sorcerers (characters represent knowledge of secret sciences and magic. They can both help the heroes and become a source of trials), warrior heroes (brave and strong characters who protect their people and demonstrate valor and honor), nymphs and nature spirits (mystical beings who represent the forces of nature and can both help and hinder the heroes), giants and monsters (trials for the heroes, symbolizing the overcoming of difficulties and inner fears), and ordinary people (peasants, artisans, who represent everyday life and often become unexpected heroes of fairy tales). Each character contributes to the development of the plot and the education of the listener or reader, as they help to convey the deep meaning embedded in the tales, making them a valuable source of knowledge and life lessons.

Ossetian tales and myths have much in common with Iranian, Indian and European traditions, reflecting common archetypes and motifs that are common to many cultures. Let us present just a few of these similarities:

Heroic figures: All these traditions have heroes who perform feats and protect their people, reminiscent of Rustam from the Iranian epic “Shahnameh” or bogatyrs from Slavic mythology.

Wise elders: Characters like Aldars in Ossetian tales are similar to the sages and mentors of other cultures, such as Vasishtha in Indian epics or Merlin in English legends.

Mystical creatures: Nymphs and nature spirits resemble characters from Greek mythology and European fairy tales, as well as apsaras from Indian mythology.

Villains and monsters: The giants and monsters that appear in Ossetian tales have analogs in the myths of the Cyclopes, the demon Rakshasas and various European dragons and trolls.

These similarities point to common human themes and universal stories that resonate across cultures despite geographic and language barriers. Characters and plots reflect universal values, fears, hopes and dreams that are part of the human experience around the world.

Let's quickly familiarize ourselves with our fairy tales!

How a mouse got married

Once upon a time, there was a mouse. It occurred to him to get married. He was very proud, so all mouse girls seemed unworthy to him. He was looking for the daughter of someone stronger than him.

So he went to the Moon, about whom it was said that there was no one stronger than him in the world.

– “Moon!”, – he said to him. “I am looking for the daughter of the strongest man in the world. They say in our land that there is no one stronger than you, and I would like to be related to you.”

– “Yes”, – the Moon answered to him. “I am strong beyond words, and there is no place or nook on earth where my light does not penetrate when I walk across the sky at night. But when the Sun rises in the morning, my light gradually dims and finally disappears. Only in the evening, when the Sun goes down and its light ceases to shine on the earth, does my power return to me and I illuminate the vast earth again. No, mouse, the Sun will be stronger than me: go to him!”

So the mouse went to the Sun.

– “Sun”, – she said to him. “I am looking for the daughter of the strongest man in the world to marry. And there is a rumor that you are the strongest in the world. Will you give your daughter for me?”

– “It is true that I am strong and powerful”, – replied the Sun. “And when I rise in the morning, the darkness of the night dissipates without a trace. The stars and the Moon himself do not dare to shine in my presence, their light on earth fades before my light, and they cannot be seen at that time from the earth. But there is someone stronger than me. It is the cloud that obscures my light, that shuts out the earth from me. So go to the cloud.”

So, the mouse went to the cloud and made his proposal. The cloud thought about it and said:

– “It was truly said by the Sun: his light is strong, and the stars and the Moon pale before him, but it cannot shine on the earth when I cover the sky with a great carpet, and it cannot be seen then. But neither can I resist the wind. When it blows, it tears me to shreds and scatters me across the sky… No, the wind is stronger than me!”

So the mouse went to the wind. But even the wind did not recognize himself as the strongest.

– “It is true”, – he said. “I'm strong and I can destroy a cloud with a single blow. But there's someone stronger than me. There are bulls in the field: even if there are only a couple of them, I can't do anything to them. Calmly, peacefully they walk down the lane as if they don't feel me. They'll be stronger than me.”

The mouse turned to the bulls. The bulls told her:

– “We are strong, but sometimes the plow can overpower us when it gets caught on something in the ground. And even when the master harnesses four more pairs to us, even then we can't do anything. The plow is stronger than us.”

The mouse went to the plow. The plow said to her:

– “It is true that I am strong, and I cut the damp earth without any difficulty. But there is one root that often stops me, and I cannot cut it. Go therefore, mouse, to him, he is much stronger than I.”

The mouse had to turn to the root.

– “Yes, I am strong”, – replied the root. “And the plow cannot cut me another time. But a mouse, even the smallest one, can chew me up very easily. So the mice are stronger than me.”

– “Aha!” – exclaimed the mouse. “So, there's no one stronger than us, mice!”

So he married a simple mouse.

The goat and the hare

Once upon a time there lived an old man and an old woman. They had a daughter. They had only one goat out of their livestock.

One day the old man left home and instructed his daughter to take the goat to the steppe and graze her to its fullest.

The girl drove the goat to the steppe, grazed her and then brought her home. In the evening the old man asked the goat how she had been grazing. The goat answered that it was bad. Then the old man sent his daughter away from home.

The next day the old man gave his wife the task of grazing the goat. She drove the goat, grazed her and brought her home in the evening. The old man asked the goat how she had been grazed. She said that the old woman had grazed her in a bad manner too. The old man chased his wife out of the house.

On the third day the old man changed his clothes and sent the goat to graze. He grazed her well, and the goat ate enough grass. In the evening he brought the goat home, dressed in his old clothes and asked the goat how the old man had grazed him. The goat said about the old man that he had grazed her in a bad manner too and she had not had enough grass.

So, the old man tied the goat with ropes and went out to sharpen his knife to slaughter her. While he was sharpening the knife, the goat broke the ropes and ran into the forest. In the forest the goat went into the hare's house and climbed on the stove. In the evening the hare came home, saw the goat and was afraid to enter the house. He sat down at the threshold and began to cry.

A bear passed by and asked him:

– “Why are you crying?”

The hare told him about his grief and the bear sat down beside him. A wolf appeared and asked the hare:

– “What happened to you, why are you crying?”

The hare told him about his grief. The wolf sympathized and sat down beside him – he could not help in any other way. The fox came, and the hare told her about his grief too. Finally, the rooster came and asked the hare:

– “What happened to you, what are you crying about?”

When the hare told him about his grief, he stood at the door and shouted three times at the top of his voice:

– cock-a-doodle-do!

The goat was frightened and flew off the stove, her legs broke, and she gave up her life.

The hare and his friends had a great feast. They ate the goat's fatty meat, leaving her legs and horns for the old woman.

The jinn king and the poor man

Once upon a time there was an old man and an old woman. They lived in poverty. The old man went hunting, and if the hunt was successful, they were fed, but if the hunt was unsuccessful, they sat in their poor shack hungry.

One day the old man hunted all day and met no one. And his wife hoped that he would bring something and they would eat.

The old man was tired and thirsty. He saw a lake and went to it to drink water. But when he reached the water, someone grabbed him by his beard and started pulling towards him.

The old man began to beg:

– “I am an old man, let me go, don't pull me towards you!”

But the one who was pulling him replied:

– “I will turn you into a young man, if only you can be useful!”

And dragged the old man after him. Out of the lake a door opened into the sea. They passed these doors and went on. From the sea a door to the land opened, and they went on land.

The Jinn King lived there. He greeted the old man with joy and said to him:

– Hello, guest! The stakes of my wattle are missing one head, and I will stake your head unless you fulfill my demand. If you do, I will give you my daughter.

The poor man looked around, and when he saw the human heads on the stakes of the wattle, his heart fell: “And my head will be cut off!” he thought.

The Jinn King gave three tasks and promised to marry his daughter to the one who would fulfill all three of them. Pointing to a field lined with stacks of wheat, he gave the poor man the first task:

– Put the wheat grain in the barns before morning, but make sure that the stacks are not moved.

The poor man thought about it and became sad:

– “He makes me do the impossible! He’ll have my head on the stake of the wattle!”

And he was no longer an old man: the one who pulled his beard made him a young man, and when the daughter of the Jinn King saw him, she liked him. She saw that he was sitting sad, and asked:

– “What's wrong with you? Why are you sitting sad?”

– “What makes me sad?” he answered. “Your father has given me a task that is utterly impossible to accomplish. I will fail, and my head will be cut off.”

– “Don't let it make you sad,” said the daughter of the Jinn King. “We shall accomplish everything! In the evening I will call all the mice I have, and they will pour all the wheat grain into the barns.”

In the evening, the daughter of the Jinn King calls the mice with a shout:

– “Mice, wherever you are, come here and pour into the barns until morning all the grains that are in the haystacks, so that not a single grain is lost and that the haystacks are not moved from their places.”

All the mice gathered, which only existed in the world, and did not leave a single grain in the haystacks, poured them into the barns, and the haystacks were not even moved.

The Jinn King got up in the morning and asked the young man:

– “Well, did you do anything?” And the king's daughter warned him:

– Your father will ask you naggingly, but don't be afraid, do your work, and let it be what pleases God.

The Jinn King, without saying anything, gave him a second task:

– “A church must appear in my courtyard overnight, but it must be made of wax and nothing else.”

The young man, poor man, became anxious and thought, “God has cursed me.” He sits sad again, and the king's daughter said to him:

– “Don't despair, it's easy to do. Today I will gather all the bees I have, and by morning the church will be ready.”

She called out to the bees and said to them:

– “Build a church of pure wax overnight!”

The evening came. The bees began to work so hard that by morning the church was ready.

In the morning, the Jinn King got up, went outside, looked around the courtyard and saw the church of pure wax.

And the king's daughter warned the young man in advance:

– “Don't wait for the third task, it's impossible, and I can't help you. We must both run away from here!”

The young man got into the boat with the girl, and they started to flee; the Jinn King found out about it when they were already far away, and sent a large chase after them.

Meanwhile, the fugitives came to the shore of the lake, and the daughter of the Jinn King, who had a magic gift, made it so that they turned into a pair of ducks, a male and a female, they began to frolic in the lake.

The chase also went to the shore of the lake – there was no one. They searched everywhere, but found nothing, and they paid no attention to the ducks.

The chase turned back to the Jinn King. He asked them:

– “Well, what did you come back with? Didn't you catch up with them?”

– “We didn't see anything anywhere!” – They answered. “We only noticed two ducks, a male and a female, in one lake.”