The sun is the source of life on the planet. Its rays give the necessary light and warmth. At the same time, ultraviolet radiation from the Sun is detrimental to all living things. To find a compromise between the beneficial and harmful properties of the Sun, meteorologists calculate the ultraviolet radiation index, which characterizes the degree of its danger.
What UV radiation from the sun is
The ultraviolet radiation of the Sun has a wide range and is divided into three regions, two of which reach the Earth.
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UV-A. Longwave radiation range
315–400 nmThe rays pass almost freely through all atmospheric "barriers" and reach the Earth.
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UVB. Medium wave radiation range
280–315 nmThe rays are 90% absorbed by the ozone layer, carbon dioxide and water vapor.
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UVC. Shortwave radiation range
100–280 nmThe most dangerous area. They are completely absorbed by stratospheric ozone without reaching the Earth.
The more ozone, clouds and aerosols in the atmosphere, the less the harmful effect of the Sun. However, these saving factors have a high natural variability. The annual maximum of stratospheric ozone occurs in spring, and the minimum - in autumn. Cloud cover is one of the most variable weather characteristics. The content of carbon dioxide also changes all the time.
At what values of the UV index is there a danger
The UV index gives an estimate of the amount of UV radiation from the Sun on the Earth's surface. UV index values range from safe 0 to extreme 11+.
- 0–2 Low
- 3–5 Moderate
- 6–7 High
- 8–10 Very high
- 11+ Extreme
In mid-latitudes, the UV index approaches unsafe values (6–7) only at the maximum height of the Sun above the horizon (occurs in late June - early July). At the equator, during the year, the UV index reaches 9...11+ points.
What is the benefit of the sun
In small doses, UV radiation from the Sun is essential. The sun's rays synthesize melanin, serotonin, vitamin D, necessary for our health, and prevent rickets.
Melanin creates a kind of protective barrier for skin cells from the harmful effects of the sun. Because of it, our skin darkens and becomes more elastic.
Happiness hormone serotonin affects our well-being: it improves mood and increases overall vitality.
Vitamin D strengthens the immune system, stabilizes blood pressure and performs anti-rickets functions.
Why is the sun dangerous?
When sunbathing, it is important to understand that the line between beneficial and harmful Sun is very thin. Excessive sunburn always borders on a burn. UV radiation damages DNA in skin cells.
The body's defense system cannot cope with such an aggressive impact. This lowers the immune system, damages the retina, causes skin aging and can lead to cancer.
Ultraviolet destroys the DNA strand
How does the sun affect people?
Susceptibility to UV radiation depends on skin type. The most sensitive to the Sun are people of the European race - for them, protection is required already at an index of 3, and 6 is considered dangerous.
At the same time, for Indonesians and African Americans, this threshold is 6 and 8, respectively.
Who is affected the most by the Sun?
people with light
skin tone
People with many moles
Residents of the middle latitudes while relaxing in the south
winter lovers
fishing
Skiers and climbers
People who have family history skin cancer
In what weather is the sun most dangerous
The fact that the Sun is dangerous only in hot and clear weather is a common misconception. You can also get burned in cool cloudy weather.
Cloudiness, no matter how dense it may be, does not at all reduce the amount of ultraviolet to zero. In mid-latitudes, cloudiness significantly reduces the risk of sunburn, which cannot be said about traditional places. beach holiday. For example, in the tropics, if in sunny weather you can get burned in 30 minutes, then in cloudy weather - in a couple of hours.
How to protect yourself from the sun
To protect against harmful rays, observe simple rules:
Get less exposure to the Sun during the midday hours
Wear light-colored clothing, including wide-brimmed hats
Use protective creams
Wear sunglasses
Stay in the shade more on the beach
Which sunscreen to choose
Sunscreen varies in terms of sun protection and is labeled from 2 to 50+. The numbers indicate the proportion of solar radiation that overcomes the protection of the cream and reaches the skin.
For example, when applying a cream labeled 15, only 1/15 (or 7%) of the UV rays will penetrate the protective film. In the case of cream 50, only 1/50, or 2%, affects the skin.
Sunscreen creates a reflective layer on the body. However, it is important to understand that no cream is capable of reflecting 100% of ultraviolet radiation.
For everyday use, when the time spent under the Sun does not exceed half an hour, a cream with protection 15 is quite suitable. For tanning on the beach, it is better to take 30 and above. However, for fair-skinned people, it is recommended to use a cream labeled 50+.
How to apply sunscreen
The cream should be applied evenly to all exposed skin, including the face, ears and neck. If you plan to sunbathe for a long time, then the cream should be applied twice: 30 minutes before going out and, additionally, before going to the beach.
Please refer to the cream instructions for how much to apply.
How to apply sunscreen while swimming
Sunscreen should be applied every time after bathing. Water washes away the protective film and, reflecting the sun's rays, increases the dose of ultraviolet radiation received. Thus, when bathing, the risk of burning increases. However, due to the cooling effect, you may not feel the burn.
Excessive sweating and rubbing with a towel is also a reason to re-protect the skin.
It should be remembered that on the beach, even under an umbrella, the shade does not provide full protection. Sand, water, and even grass reflect up to 20% of UV rays, increasing their impact on the skin.
How to protect your eyes
Sunlight reflecting off water, snow, or sand can cause painful retinal burns. Use sunglasses with an ultraviolet filter to protect your eyes.
Danger for skiers and climbers
In the mountains, the atmospheric "filter" is thinner. For every 100 meters of altitude, the UV index increases by 5%.
Snow reflects up to 85% of UV rays. In addition, up to 80% of the ultraviolet reflected by the snow cover is again reflected by the clouds.
Thus, in the mountains, the Sun is most dangerous. Protecting the face, lower part of the chin and ears is necessary even in cloudy weather.
How to deal with sunburn if you are burned
Treat the body with a damp sponge to wet the burn
Lubricate the burnt areas with anti-burn cream
If the temperature rises, consult a doctor, you may be advised to take an antipyretic
If the burn is severe (skin is very swollen and blisters), seek medical attention.
"Darg-Koh" - literally "Long Grove"; in the 40s. 19th century The village was founded by people from the Dargav Gorge. According to A.Dz.Tsagaeva, the name of the village is associated with the name of the forest area, near which Darg-Kokh arose.
Such an interpretation of the toponym made the proposals of M. Tuganov and T. Guriev, who explained Darg-Koh from Mongolian, erroneous. In their opinion, the first part of the name - darg means "lord", "ruler", "leader", "commander", and Darg-Koh as a whole - "residence of the leader, ruler". However, no one has offered decisive arguments in favor of any of the versions, and the meaning of the toponym remains debatable.
The territory occupied by this village was already used as a housing and industrial base in ancient times. And not just local tribes. So, for example, in the first centuries A.D. in the flat zone of Central Ossetia, barrow burials with a pronounced Sarmatian appearance (Darg-Kokh, Pavlodolskaya station, Kurtat) became widespread.
Time passed, years and centuries; generations followed generations. However, the area in question was not always occupied. By the time Ossetia was annexed to Russia, this territory was empty. In 1841 (according to other versions - in 1842 or 1847) a new settlement called Darg-Koh appeared here.
According to the first version, in 1841 on the river. Kambileevka, “in a place called Darg-Kokh, between the villages of Kardzhin and Zamankul”, “Tagaur foreman Khatakhtsiko Zhantiev” settled. The report of the Vladikavkaz commandant, Colonel Shirokov, states that "Zhantiev moved from Kakkadur with 28 households, including 196 souls of both sexes, back in March." Together with him, Savgi Ambalov, Totraz Gudiev, Elbizdiko Kamarzaev, Kuku and Elmurza Dudiev, Batraz and Zandar Kuliev, Berd and Tokas Kumalagov, Bapin, Zikut, Tasbizor, Inus, Savlokh and Kabar Urtaev, Bapin Khabalov and others settled in the new place.
In 1850, 389 people lived in Darg-Koh in 49 households. Five years later, residents of the village of Tasoltana Dudarova moved here from Redant. As a result, the number of Dargkokhs almost doubled. By this time, there were 89 households in the village. There were no representatives of the feudal nobility among them. 77 households belonged to Farsaglags, 12 to Kavdasards.
Economic development of the Vladikavkaz plain in the middle of the 19th century. was accompanied by the appearance of prosperous villages among the Ossetians. In addition to Darg-Koh, these included Kadgaron, Shanaevo and Suadag. The prosperity of the peasants of these auls was reflected in the reforms carried out in them in the 60s. 19th century Thus, a feature of the abolition of serfdom in North Ossetia in 1867 was the presence in many villages of the mountainous and lowland zones (including Darg-Kokhe) of a fairly large stratum of wealthy peasants. They owned serfs, as well as kavdasards and kumayags (in our case, disabled children from marriages of wealthy peasants with the so-called “nominal wives” nomylus).
"The liberated peasants (Kavdasards and Kumayagis) and serfs found themselves in a practically hopeless situation." In June 1867, the head of the Ossetian military district wrote: "They (peasants) must start life again, without any means, and, moreover, pay the ransom payment to the owners." True, the government, at the request of the Terek administration, allocated 8,000 rubles for "assistance to dependent estates when they start a new independent life." silver. But they were clearly not enough.
Despite serious obstacles, the Dargkokhs were able to find funds for the development of schooling in their native village. In the 90s. 19th century in large lowland settlements, including Darg-Koh, along with literacy schools, there were from two to four primary schools(the record belongs to Free Christian, where there were 9 schools).
In the schools of Darg-Koh, they not only taught literacy. In a newspaper article "Sel. Darg-Koch. From school life,” an anonymous author wrote: “At the initiative of the local trustee of the school, A.F. Zhantiev, the garden adjacent to the school again came under its control. Each student is assigned one fruit tree, which he must look after. Zhantiev provides practical and moral assistance to the school. The people of Dargkoh are clearly aware of the great role that the school has played in their lives and support it.”
AT late XIX in. in Ossetia, the fight against old, obsolete traditions, in particular, with kalym, gained momentum. Ahead of others in this respect were “the inhabitants of Ardon, Khumalag, Darg-Kokh, Batako-Yurt and Salugardan. Little by little, - S. Karginov wrote, - other Ossetian societies and even mountainous societies follow, where the patriarchal way of life among the people is still maintained in full force. Following the example of the listed lowland villages, in the four mountain communities of the Alagir Gorge - Mizur, Sadon, Dagom and Nuzal - they also "decided on the destruction of all harmful customs existing among the people." Noteworthy is the translation of one of the sentences signed by "every householder":
“I, the undersigned, voluntarily and without coercion, give this subscription for myself and for all members of my family in the following: 1) upon the marriage of my or any of the members of my family, anywhere, as well as upon the marriage of persons of a female gender, I undertake not to give, not accept or allow any member of my family to receive more than two hundred rubles for a girl and not more than one hundred rubles for a widow, including the value of all gifts to the bride and her relatives; 2) I undertake not to give or accept this dowry through anyone before the wedding, or after the wedding, in any form ... 3) during the wedding, I undertake not to allow any monetary extortion from guests in any way favor ... 4) for the violation of the obligations given by me in paragraphs 1 and 2, I voluntarily undertake to pay the company three hundred rubles. Specifically stipulated are the parameters of expenses related to funerals and subsequent mourning events, which have been seriously reduced.
“There are no words,” summed up S. Karginov, “if now the administration comes to the aid of Ossetian societies by approving such sentences, then all the customs that Ossetians so consciously fight against will forever recede into the realm of legends.”
Darg-Koh, as noted above, belonged to prosperous villages. But this does not mean "general welfare" in it. The stratum of the poor here was quite impressive.
According to data for 1910, 160 dependent peasants were officially registered in Darg-Koh. Some of them took part in strikes during the first Russian revolution.
At the beginning of July 1905, the "ore carriers of the Mizur factory" went on strike. The demands they presented to the administration of the Alagir society included 23 points. The workers, in particular, sought to establish firm rates for transporting ore from Mizur to Darg-Kokh and back, "creating favorable conditions in Mizur, Darg-Kokh and Alagir for recreation."
As you know, one of the main factors of industrial growth at the end of the XIX century. in Russia there was an intensive construction of railway tracks and stations. The opening of the railway station Darg-Koh, located 16 km from Beslan, which at that time became a major railway junction in the North Caucasus, stimulated the development of entrepreneurial activities of the peasants. At Darg-Koh station, a trading settlement arose, in which, in different years operated from 12 to 20 trade enterprises. There were the same number of shops for storing corn grain, two dryers, two kerosene tanks, etc. Dried corn grain was exported to distilleries in Russia, exported abroad through Novorossiysk, Odessa and Libau. In exchange for grain, kerosene, tea, sugar and other goods were received from Darg-Koh.
The development of railway networks, which increased the volume of traffic, was reflected in the state of the economy of Darg-Koch. Import prevailed over the export of goods only at the Vladikavkaz station. At other stations, the balance clearly prevailed in favor of the local population.
Felix GUTNOV, Doctor of Historical Sciences
INTRODUCTIONThere were many peoples and tribes on earth, no less of them now. Each people and tribe has its own language, its own history, culture, religion, its own customs and traditions, its own place of settlement. We are Ossetians. Where did we come from to these places? Who are our ancestors? Where and how did our ancient ancestors live? Our people have a great centuries-old history, and we are a part of our people. Decades of the problem of the history of the Scythians-Sarmatians-AlansOssetians are studied by scientists from different countries, and we will only touch on certain aspects of this complex problem.
The Scythians came to the northern coast of the Black Sea in the 7th century BC from Central Asia, and they occupied vast territories on the plains. North Caucasus. Part of the Scythians led a nomadic lifestyle, their main occupation- cattle breeding. The settled Scythians cultivated the land. Both of them were famous for their militancy. They won victories over all whostood in their way.
Over time, a stratification occurred in the Scythian society, a rich nobility appeared, which ruled over those who were poorer. Wealthy clans and clans dominated other tribesmen for the simple reason that they had more strong, powerful people who were able to carry weapons. Inevitable were clashes and strife between the elite, the nobility, on the one hand, and the poor -with another. Until recently, our ancestors offered up such a prayer: “God, let men and horsemen not be transferred in this house!”
Time has changed, nature and people's lives have changed. One society was replaced by another.
IV- IIIcenturies BC, the Scythians began to lose their former power and glory. They are overcome by their kindred Sarmatians, and the society began to be called not Scythian, but Sarmatian. A lot of time has passed, and by the will of fate, the Sarmatians themselves give way to the historical arena to the consanguineous tribes of the Alans. Since then, the society began to be called not Sarmatian, but Alanian. With all this, they belonged to the same civilization, they had historical roots and destinies alone, and differed only in the power of individual clans, the presence of a more equipped army, and male strength.
By the 1st century AD, the Alanian society had grown stronger, became powerful, capable of waging victorious battles with its neighbors. Together with the Alans, the Scythians, Sarmatians, and Aorses usually went on campaigns. They were one people, and they spoke the same language.
Neighboring peoples cannot but interact, communicate, and influence each other in all spheres of activity. Words from the language of another people penetrate into the language of one people. The same thing happens with customs. This is an inevitable historical process of mutual enrichment and mutual influence. Also inevitable family ties between neighboring peoples. People are related, family ties are strengthened, as a result, their appearance changes. These changes with the course of historical time begin to deepen, decisively influencing the fate of the people. It is not surprising that modern Ossetians, apparently, bear little resemblance to the Scythians, Sarmatians, Alans and appearance, andlanguage, beliefs, way of life, customs and traditions. Between us and our ancestors lay a huge historical strip of three thousand years.
There were words in the language of our ancestors that are either unknown to us or little known. Say, instead of the word "min" they said "aerdzae", instead of "kah" and "kuh" -"fad", "arm" ...
So, the ancestors of the Ossetians were the Scythians, Sarmatians, Alans and other local Caucasian tribes. The immediate ancestors of the Ossetians are the Alans. By the 4th century AD, the Alanian society reached its power and prosperity, it had no equal in military prowess. Few dared to raid their lands, for they were ready to give a crushing rebuff to any intruder. The glory of the Alans spread throughout the world. But strength crushes strength. At the endIn the 4th century AD, the Alans were invaded by the Huns and, despite fierce resistance, were defeated and dismembered. Most of the Alans died, the survivors took refuge in the mountains. At the same time, part of our ancestors ended up behind the Caucasian ridge.
In the 7th century, the Alans experienced powerful blows from the Arabs, and this shook the foundations of their society. But they have not sunk into oblivion. By the 10th century, they regained their former power, their former glory returned to them. At that time, cattle breeding and agriculture were greatly developed among the Alans. They cultivated ryewheat, barley, oats... And the stratification of society on the basis of property intensified again - the rich oppressed the poor. In the 10th-12th centuries, there was a division in the Alanian environment according to social class: on the one hand, the rich, al-dars, on the other, the black people. There were princes, kings. However, the Alans did not have a single centralized state. Three times - in 1222, 1239, 1363. - Alania was subjected to the Tatar-Mongol invasion. Despite courageous resistance to the enemy, the Alans were eventually defeated. Some of them went to the mountains, settled in the Darial, Dargav, Kurtatins, Alagir and Digor gorges, the other -moved to Europe, to countries such as Hungary, France.
The Alans, driven into the mountains, did not find peace there either. They were oppressed in every possible way by the Kabardian princes, who seized the lands of their ancestors. This lasted until the voluntary entry of Ossetia into the Russian state. Only after this historical event, the highlanders were able to move from the mountains to the fertile flat lands in whole villages, surnames.
MOUNTAIN KAKADUR
The road from the village of Gizel rushes deep into the gorge to fork there. To the right - Koban, to the left - Karmadon hospital. Here, immediately after the pass, the Dargav Gorge begins, which, in turn, is dotted with side gorges, less deep, but densely populated. From the sanatorium "Karmadon" the road goes along the southern slope into the spacious Dargav Gorge, which accommodates several villages -Lamardon, Hyntsag, Dargavs, Jimara, Fazikau, Kakadur.
There are several legends about the origin of the last toponym.
Here is one of them.A long time ago, when the Dargava gorge was still covered with dense forest, people walked on water to the bottom of the gorge through forest thickets. In order not to go astray and not get lost, they left signs on the stones along the paths. These marked stones they called "hahhhaenaen durtae". From here -The name of the village is "Khaakhkhaadur".
Such surnames as the Dzantievs, Urtaevs, Aldatovs, Kumalagovs, Kantemirovs, Ramonovs, Sidakovs, Tsirikhovs, Kochenovs, Yesenovs, Kotsoevs lived in it., Kulievs, Digurovs, Dudievs, Temesovs, Belikovs, Salamovs, Gusalovs, Doevs, Tsegoevs, Bekoevs, Gutoevs, Khadikovs, Khabalovs-Ta-bekovs and others.
About how our ancestors lived in the mountains, you can’t tell better than Costa in his “Iron Fandyr”.
Poverty, landlessness, illness, need, torment, suffering - this was the fate of the highlanders of those times. The population has declined drastically. The people perished in the darkness. The dream of moving to the plane was passed down from generation to generation. People saw their salvation on the plain, on the ancestral lands of their ancestors. But there were many insurmountable obstacles in their way. There was no royal permission for resettlement, and without a royal decree a step could not be taken. There were no guarantees of security - everywhere robbery, violence, robberies. And the guardsmen of the Kabardian princes, who appropriated the right to own Ossetian lands, were quick to reprisal. In a word, troubles lay in wait for a person at every step, until the primordial desire of the mountaineers to find peace and land was legalized by the Russian authorities and they took the settlers under their protection.
To put it bluntly, the national feature of the Ossetians, mutual assistance, also played a big role. Long before the communist subbotniks, Ossetians widely practiced the so-called ziu. This is when the whole world built a house for a fellow villager, mowed hay and harvested bread for the mother of orphans, prepared firewood for the winter for future use, etc. Such mutual assistance played a big role, especially at first, when the village got on its feet. The inhabitants of Ka-kadur were brought up on the best traditions of our ancestors. They experienced the same difficulties, shared the same joys, which is why they understood better and sincerely wished well-being to each other. Mutual assistance and mutual understanding, the desire for good and happiness for one's neighbor helped to overcome difficulties, to follow the path of life in new conditions.
Zarondkau is known for its black soil. And although there were not enough tools for labor, the new settlers in the first year were able to sow millet, barley, wheat, peas, and planted potatoes. The harvest turned out to be excellent, not to be compared with the miserable crumbs that the land in the mountains gave.
Later, from the village of Brut, several more families of Kavdasards moved to Flat Kakadur. With common efforts, they began to raise the productivity of fields and the productivity of animal husbandry. Little by little wealth came to every house.
The saints, who had been worshiped for centuries in the mountains, were not betrayed to oblivion in the new place. As in previous years, bright days were celebrated, more widely and richer. The most solemnly celebrated was the Day of Wacilla (corresponds to the Christian holiday of Elijah the Prophet). In Ossetian mythology, Uatsilla -patron of fertility, protecting crops from hail and drought. Hori Uatsilla (Uatsilla breads) and Tbau Uatsilla enjoyed special worship of the Ossetians. Now the days of both saints are combined into one common feast of Tbauuacilla.
New settlers eventually found the opportunity to make changes in the outfits. Instead of the heavy and uncomfortable clothes worn in the mountains, they began to sew lighter, smoother clothes in accordance with climatic conditions. With the growth of wealth, they began to dress more elegantly, especially on holidays.when they held common rural kuvds, mass feasts. They began to breed chickens, geese, turkeys, and began to engage in beekeeping. The village grew and developed at the expense of the working strata of the population. There were more and more peasant farms. The small river flowing here could no longer satisfy the needs of the entire population: it was used both for drinking and for cooking, for washing and watering the ever-growing number of livestock. In addition, the water was brackish and tasteless. But I had to endure. The lack of water led to the fact that in the summer heat the cattle were no longer allowed to go to the river, they were deprived of their place of rest. The result was not slow to affect - the animals began to get sick with foot and mouth disease. Because of this, people have cooled to this "unkind" place, they were no longer satisfied with Zaerondhaeu. Some began to look for new sources of water. And they found many springs closer to the coast of the Terek. On that, they decided - to move out gradually from the Old Village and move to a new place, notable for its long grove. This was the very place where the modern Darg-Koh (Long Grove) is now spread, retaining its former name - Kakadur. The first settlers settled here in 1842 and started uprooting the grove. This appears from official documents history of Ossetia.
A few words about toponymic names.
Once, while working on the weeding of collective farm corn in Uatartikom, we struck up a conversation with an old-timer of Kakadura, Gabyla Digurov. He said:
- Our ancestors in this gorge only knew that they plowed, sowed and raised cattle. Moreover, small cattle grazed exactly in the place that still retains its name Uaetaertik -gorge of sheep camps. The villagers grew potatoes on the same plots. On that, the people dubbed the gorge as Kartaeftykom. All the fields of the current Darg-Koh have not lost their former names: Suargom, T'aepaenk'okh, Dzaeg'aalkom, Kukustulaen, Guypp-guypgaenag, Chiriagaehsaen, Taetaertuppy obau, Raebyny faendag, Sydzhytk'akhaen, Kaerdzynybyl, Daelbyl, Tuats'ae, Faezyzaitkhkhyta. d.
In 1850 in Darg-Kohthere were 49 households, the population was 389 people. Five years later, a new group from Redant, the so-called Farsaglags and Kavdasards, moved here. The number of settled households doubled and reached 89...
Having endured many difficulties, the highlanders began to settle in a new place. Boundaries between neighboring yards were defined. They began to build housing as far as possible, as best they could. The walls of the houses were built of adobe bricks, some of wattle plastered with clay with an earthen floor and a thatched roof.. Straw of grain crops was saved more for livestock feed, and Tuatsin sedge and reeds were mainly used.
Dwellings, livestock buildings, sheds and sheds were covered with such a mixed mass. In those distant times, the Tuatsin fields were notorious because of the continuous swampiness, they served as a breeding ground for mosquitoes. People began to suffer from malaria, rheumatic and lung diseases.
Over time, the settlers destroyed the reed thickets, shrubs and used the vacant plots for plowing.
With their hard work, the Dargkokhs quickly gave the appearance of a village to a new place of residence. They worked selflessly for their own well-being. Construction work also expanded. Everyone, at his own discretion, improved his housing, his yard, adopting best experience another. Undoubtedly, among the settlers there were loafers, lazybones, about whom they usually say: magusayae tsaeluarzag (okhlamon and treat yourself with pleasure). But they did not make the weather in the village. It was a hardworking person who had tools, a good horse, and good oxen in the household. Such a person was known as a real master. Who wouldn't want to be like that?! However, this was not enough for a normal life. We needed order, harmony in society. And this required a firm hand, without which it was not necessary to wait for the proper order. But this position could only be paid. At first, she was occupied by foreman Khatakhtsiko Dzantiev, who, as an assistant, brought his namesake named Tota closer to him. It was a native, perhaps, from the poorest family. But young Tota enjoyed authority due to his personal qualities - quickness, decency. Ikhatakhtsiko and Tota became the most influential personalities in the village, everyone reckoned with their opinion.
In those days, the inhabitants of Darg-Koh still used the lands at their own discretion, they themselves distributed it to their homes. Meanwhile, the population has not yet been determined, increasing every day due to the influx of more and more new immigrants.
Permission for resettlement was obtained from the Russian authorities. The Dar-gav highlanders were given land on the right bank of the Terek. At the same time, Cossack villages settled on the left bank: Arkhonskaya, Nikolaevskaya, Ardonskaya, Zmeiskaya, Polygons ... Settlers from the Kurtatinsky, Alagirsky and Digorsky gorges did not have enough allocated land on the left bank of the Terek, so people rushed from all the gorges to right. Many of the mentioned gorges were also developed in Darg-Koh. By 1860 there were already 130 households here. That is why among the indigenous population of Darg-Kokha today there are surnames from different gorges.
By the end of the 19th - beginning of the 20th century, the population of Darg-Kokh looked like this:
in 1860 lived - 291 houses,
in 1866 -355 houses
in 1890 -449 houses
in 1917 -539 houses
in 1921 -552 houses.
The village became crowded for everyone. Therefore, those who moved late began to be accepted temporarily, so the name “temporary” was preserved for them. They also settled in other villages. The problem of lack of land was resolved by the authorities of the Terek region, allocating "temporary" in 1911 a place of residence called "Tsrau", after the name of the river of the same name. About 45 households moved from Darg-Koch to Zrau in the same 1911. Among them: Taso Btemi-rov, Khatu Bekuzarov, Alexei Belikov, Tembol Gadzalov, Elzarik Galabaev, Dakhtsiko Gasiev, Tago Dzanagov, Dzeka Dzboev, Beki Dudiev, Alexei Kallagov, Sadulla Salamov, Bitka Tekhov, Kuda Tabekov and others.
After 1911, resettlement to the village of Darg-Koh stopped. The number of local residents grew naturally.
With arable land again it became tight, in connection with which a number of families moved out of the village to the Kabardian Plain. For example, beyond Mozdok, the small village of Tsoraevsky Khutor has retained its name to this day.
It should be noted that, at the behest of the government, the poorest peasantry settled in Darg-Koh.
Instead of a pack transport, they got carts for oxen, carts, carts, sledges. The hard work of the peasant on the flat fields was relieved.
Field work of the Dargkokh people was mainly carried out on flat open areas. They got to work in the field on carts and riding horses. In the same way, they traveled on business and to visit other settlements. Oxen, on the other hand, was most often used to travel through hilly places, through impenetrable forest thickets, since the ox, although it walks measuredly and quietly, is indispensable where great strength is needed.
The new way of life led to the further development of crafts. For example, without a belt it is impossible to harness a horse to a cart, it is also impossible to saddle it. This is how saddlers and blacksmiths appeared in the village.
After that, it was time for more serious studies. Several factories for the production of bricks and tiles appeared on the banks of the Kargin River. One of them belonged to the Gusalovs. By the end of the 19th century, next to houses and huts covered with sedge and reeds, solid houses covered with tiles began to appear more and more often. The families living in them were highly respected.
Every year the village became more beautiful, more comfortable. Of its three parallel streets, the one closer to the Kambileevka River was the first to be equipped, then the middle one. The third street, along which the Moscow-Baku, was populated last. The name “teenaeg sykh”, i.e. “liquid quarter”, was preserved behind it. The first house on that street appeared in 1905. It was built by Dziu Kochiev. Georgy Kaloev lives there now.
When distributing places for housing, the principle of compact residence of surnames was taken into account so that each family could settle closer to their relatives. The outskirts of the village, in the direction of Brut, were called "khaeuysaer", that is, the beginning, the top of the village, and the border to Kardzhin- "Khaeuybyn", i.e. ending, bottom of the village. From above, the village began with the house of Khabosh Tsallagov. Bichinka and Gigola Urtaevs gave a "move" to Srednyaya Street. On the "bottom"the suburban houses turned out to be those where Uruskhan Bekoev now lives. There were no more residents. However, free plots were broken up for the construction of new houses conditionally: in case of division of brothers or a large family .
According to the 1886 census, you can learn a lot about the life of our ancestors. For example, the names of the first settlers, the number of families in the family, the number of male and female population, their age, and much more are established. The most numerous clans were the surnames of the Digurovs, Belikovs, and Urtaevs. They were followed by the Gabisovs, Kallagovs, Gusalovs, Ramonovs... The surname of the Akhtanagovs is mentioned only once. And as in those ancient times, so now this surname is the only one in the village. There is no second Akhtanagov family, not only in Darg-Koh, but throughout Ossetia.
In this census, for example, I personally saw myself as in a mirror. Of the Aldatov family, the only male Dzodzi, my grandfather, lived in Darg-Koh. His offspring today -all Aldatovs in Darg-Koh.
I found Dzizzo Ramonov. Didn't know he had kids. I always saw him alone, riding a cart in the field. According to the census, I saw a large Jizzo family. His son Bydzygo (Eugene according to the church metrics) was known as a noble person throughout the Soviet country, but I did not know where he came from, whose son.
I heard a lot about the Kallagov brothers, Misha and Grisha, but did not know that they were the younger brothers of our fellow villagers Akso and Sandro Kallagov.
I always thought that the first doctor in our village was Kaurbek Belikov. It turns out that his uncle, his father's brother Aslanbek (Mikhail), was also a doctor. The house where Avan Digurov's family now lives was once built by Dr. Mikhail Belikov.
Families from the surnames of the Kanukovs and Btemirovs also lived in Darg-Koh.
The surname of the Khabalovs was also called the Tabekovs. And the Kochenovs were also considered Musalovs.
I have heard about Orak Urtaev for a long time. No one in Darg-Koh built better houses than he did, but Tembolata considered him a brother. According to the census, I learned that Tembolat -son of Orak. He also had children: Kambolat, Dzybyrtt, Ga-bola, Ugaluk, Dzaehuna, Aisaedu, Nadya. And I also learned that Tembolat had a son, Khariton...
The list of other names of people who lived in those days is also interesting. Among them are Ashpyzhar, Khuydae, Mykhua, Gutsi, Dzage, Kokaz, Sako, Kakus, Tepa, Babyz, Bandza, Khatana, Usylyko- male names. Also unusual in today's times sound and female names: Uryskyz, Shymykhan, Dudukhan, Izazdae, Zhaki, Nalkyz, Nalmaet, Naldyssae, Gadzyga, Imankyz, Gosaekyz, Gekyna, Uykki, Khake, Zake, Gri, Melesh, Guymae, Dogee, Dzegydae, Sekuda, Kezgi, Dzakhoi, Mango, Huyre and many others.Such names are no longer found among Ossetians. Having moved to the plane, people began to give their children new names, mostly Russian: Ivan, Ilya, Vasily, Andrey, Mikhail, Georgy, Alexander, David, Volodya, Katya, Sasha, Sashenka, Mashenka ... And it was not in vain that the saying of the ancestors remained: hohai - would-dyrmae, bydyrazy - uyrysmae, i.e. from the mountains - to the plain, from the plain -to Russia.
That old census testifies that our ancestors did not live longer than us. Girls got married very young, boys got married early. Therefore, at about the age of thirty, the spouses had 5- 6 children.i They were no longer considered young.
Although the ancestors had a large offspring, they lost it in childhood much more than now.
In the mountains, the ancestors worked more, mostly on donkeys. According to this census, there is no information about either donkeys or pigs. On the plain, of course, it is easier to work on horses and oxen. The inhabitants of Darg-Koh from time immemorial believed in God, professed Christianity, but were not engaged in pig breeding. And not at all because of belief, but because "the ingot is rummaged around anywhere."
2. FORMATION OF THE RURAL COMMUNITY
It has already been said that the present-day Darg-Koh (Bydyry Khakhkhaadur) was founded in 1842. However, not everyone who wished had managed to move here by that time. The village could not grow overnight.First, not everyone dared
move suddenly. People then still lived in tribal communities. Without the permission of the elder, without the consent of the relatives of the family, they had neither moral nor legal law. No family could isolate themselves, change their place of residence without consulting their relatives. Today we see that many families of the same surname live in a village close to each other. For example, the Dzantiev family once settled in the upper part of the village. Such surnames as the Digurovs, Urtaevs, Tuaevs, Gusalovs, Kallagovs, Tsoraevs, Belikovs, Dzutsevs and many others settled nearby. None of them lived in the lower part of the village.
Settlers from different gorges and clans began to consolidate only towards the end of the 19th century. They got in touch, got to know each other, became related. As a result, they received the moral right to be called one common village.
Where are you from?
From Darg-Koh!-even those who did not come from the mountainous Ka-kadura answered.
Settlers from the Kurtatinsky and Alagirsky gorges also considered themselves Kakadur, as soon as they settled here. This expressed the community, the unity of people from different gorges. And each of them was proud of his belonging to this village. The outlines of the Dargkokh lands, their limits, and the possibilities of use have been outlined. The contours of the village were determined by 1887. Moreover, after the census, Darg-Koh officially received the status of an independent village. His lands stretched from Karji-na along the northern slope of Suargom- from the Terek to the forest, and from there straight into the depths of the forest. On the side of Brutus, the border ran from Chelemetsky Hill to the Terek. On the northeastern side, the border ran from the Old Village through Dalniy Dzagalkom to Zamankul. The lands of Suargom, Tapankokh, Dza-gapkom, Far Dzagalkom -all this territory legally belonged to the village of Darg-Koh. Plus, there are the Tuatsin steppes, right up to the banks of the Terek. And the spacious fields between Darg-Koh and Brutus, between Darg-Koh and Kardzhin Kakadur owned as primordial pastures.
After the authorities clarified the populationvillages, the number of large and small cattle, mills, brick and tile factories, all were subject to additional taxes. Their sizes were taken "from the ceiling", as the foreman pleases. Due to these taxes, the work of public servants appointed by the authorities from above was paid.
3. FIRST RURAL CUYVD
Darg-Koh finally became known to the authorities as an independent administrative unit. The laws of the state also applied to yesterday's highlanders. The first recruitment for a real military service. The villagers began to celebrate Christian religious holidays, adopted from the Russians. Passover was especially celebrated. On the eve of the next Easter day, the foreman of the village and his public assistant Khata / tsiko Dzantiev ordered the herald to travel around the village on a horse and announce in each quarter:
meters from the village, a station of the same name was built. The Darg-Kohs visited her with curiosity to look at the trains. Surprise was also caused by people in other attire. They looked at the passengers for a long time.glasses with books and suitcases. Everything was new to them. Soon they started working near the station
shops, a bakery, warehouses for kerosene and tar. Kerosene was needed for lamps in houses, and tar for lubricating the axles of carts, for softening rawhide belts.
The agricultural products purchased by the bank were transported by train to Vladikavkaz, Russia. The villagers at the same time felt the taste of sugar, the smoothness of underwear, previously unfamiliar to them.
Realizing the power of money, individual villagers rushed to work in the station's institutions. One of the first was Nikolai (Tsibo) Aldatov, the son of Dzodzi. From a young age until the end of his life, he traded kerosene and tar at the station. Once an unusual rumor spread throughout the village, allegedly Qibo was wearing waterproof shoes. It turns out that these were ordinary rubber galoshes that were issued by Qibo at work. And for his villagers, they were a curiosity. Galoshes looked especially unusual next to home-made zabyrtae and aerchitae shoes made of rawhide. The bakery at the station was called purnae -Greek word in the Ossetian way. Ruddy, tall and fluffy loaves baked in this purnae were admired by the peasants, although not everyone could afford it. Every day more and more essential goods appeared on sale: soap, thread, needles, axes, pitchforks, scythes, saws, boilers, cast iron, plates.
Thanks to the penetration of new goods, the Dargkokh people became more familiar with the outside world, with the way of life of other peoples. And they themselves found the way to this new world, began to quickly perceive everything useful, until then unfamiliar to them. People's consciousness grew, the level of culture increased, skills were acquired to do in their lives what they had not been able to do until then. It was a great stimulus for development and movement forward, to new heights of spiritual and economic life.
4 . CHURCH
The exact date of construction of the church in Darg-Koh is unknown. Only an assumption has come down to us that temples and mosques in Ossetia began to appear after 1875 with the launch of the Rostov railway line- Vladikavkaz. By that time, the composition was more or less determined.inhabitants of flat villages. And taking into account the population of each village, the architects planned and determined the size of the temples. All of them in Russia were built according to the same type and likeness, differing only in size, the height of the dome. The temple in Ardon has survived to this day. According to its type, the Dargkokh one was built, with the only difference that it was lower in height and whitewashed with lime mortar. In the temple of Ardon, bells hang from the belfry, and at the Dargkokh temple- on four pillars next to the building. The walls of the temple were made of bricks, the floor was concreted. Vertex- funnel-shaped, with a spire up, and at the very height there was a sparkling large copper cross. The building itself was covered with galvanized iron. Walls of arshin thickness. The windows are narrow and high. The building from the inside was decorated with many frescoes, color images of saints. The largest on the wall was a portrait of Uastirdzhi- patron of men. On the famous white-maned horse, he looked alive. Saint Uastirdzhi, sitting on a horse, plunged a spear into the mouth of a poisonous dragon, which wrapped around its leghorse. Undoubtedly, the portrait was made by the hand of an outstanding master of the brush.
Among the picturesque frescoes, the portrait of Christ crucified on the cross stood out. The resurrected Jesus descending to earth, and other images worshiped by believers, were genuine works of art. The interior of the church was divided into two sections: for the parishioners and for the preacher -an altar fenced off by an iconostasis.
Among the expensive objects of the church was also pure silver dishes like an oval dish. Capacityher about 2 buckets of water. In winter, in Epiphany frosts, it was filled with water from the river and children were baptized. She stood unscathed until the Easter holiday. The censer with chains was also of pure silver; from the same precious metal -spoons for distributing the sacrament (zharoba).
The construction of the temple, as emphasized earlier, was not carried out with state funds, as was promised earlier at the first mass Easter holiday, but laid a heavy burden on the shoulders of the people. Building material, up to brick,It was delivered from Russia by trains to the Darg-Koh station, and from there it was transported to the village by the local population in the order of horse-drawn duty (begar). This was at a time when there were no roads and bridges yet, and from the station to the village it was necessary to overcome swampy rivers and swamps. The wheels and axles of the carts were constantly breaking here, so this work turned into a living hell. And in three places miraculously crossed deep swamps.
The emperor of Russia himself invited bricklayers from Greece to build the temple. The work was unrelenting. Temples and mosques were built in every large settlement. Builders were paid by taxes levied on local residents. Therefore, the authorities shamelessly taxed the population with more and more payments. And this despite the fact that architects and engineers kept accurate estimates of construction work and made estimates of mandatory costs. All this was sealed by the signature of the emperor himself, and together with the project the necessary funds were sent to local banks. But the dark illiterate people could not know that the money was appropriated by embezzlers of the state, and three skins were torn from the people. And the people silently paid illegally inflated taxes. The fence around the church was built by the Dargkokh people from cobblestones with lime mortar. Its height was about 2 meters. The inhabitants themselves brought cobblestone from the banks of the Terek, breaking wheels and wooden axles of carts on the impassable roads in the Tuatsin marshes. The cargo that arrived from Russia was especially heavy - a large bell for the church. Its weight reached about one ton. Old-timers recalled that he was brought from Darg-Koh station to the village in winter on a sleigh. The remaining three bells were smaller in size, which is why they were delivered faster and easier.
The name of the first preacher of the Dargkokh church has not survived to this day. In literary circles, Seka Kutsirievich Gadiev is known as a classic of Ossetian literature, one of the founders of Ossetian prose. Seka and was a psalmist in our country church in 1882. Our local resident Ivan Nikolaevich Ramonov, who is the uncle (father's brother) of our contemporary Beshtau Gikoevich Ramonov, served as a priest. Personally, this priest will be discussed further in our essays.
And now, for now, a story about one of the ministers of the Dargkokh church. It was Mikhail Khetagurov. Evidence of this can serve as a quadrangular stone monument that has survived to this day in the courtyard of the current school, built on the site of a former temple. Thanks to the concern for the future of some far-sighted person, a dilapidated monument of bygone times was accidentally preserved. This "fragment" of the past served us as evidence that confirmed our assumption. The inscription on the monument, almost erased over time, reads: “Here lies the body of the daughter of the minister of the church, Mikhail Khetagurov, Nina, who was born in 1869, on July 1st. She died in 1888 on February 19th. Therefore, Mikhail Khetagurov served in this church. Only by whom? Priest, deacon, or psalmist? The truncated monument lies underfoot in the courtyard of the current school. No one is worried about his fate, but the find deserves the attention of at least museum workers.
At a later time, K'ola (Nikolai) Markozov, an Ossetian, served in the Dargkokh temple, but there is no second family from this family in Ossetia. K'ola was remembered for his tall stature, strong physique, well-groomed, with a black mustache, long hair combed back. He was married to Sonya (Shona) Kotsoeva, sister of Asakhmat and Lady Kotsoev. The only son of the Markozovs, Valentin, left the village in the thirties of the twentieth century and disappeared into the water - he never returned, and no one heard anything about him. Two of the three daughters - Anfisa and Sonya -worked as teachers in the Dargkokh school, and from 1960 to 1970 Raisa headed the Ardon boarding school. Now she lives in Vladikavkaz under the name of her husband Vasiliev. None of them returned to their native village after the collapse of the church. Priest K'ola himself devoted the last years of his life to agriculture, worked for some time in the vegetable-growing team of the Khumalag collective farm, then supervised the work of fish ponds.
Just before the closing of the church in 1925, the last of the "Mohicans" of the clergy was deacon Misost Babitsoevich Khabalov. I remember one remarkable incident connected with his name. One Saturday evening the church bells rang. The powerful sound carried far away. The mini-bells were staccato in a higher tone, calling the people to the pre-Sunday evening sermon. At that time, I was sitting with my cousin Kolya in a booth outside the village, guarding our melons. Both were barefoot. Hearing a booming ringing, Kolya pushed me and offered to go to church for the liturgy. God, they say, will give us shoes. I was delighted and immediately accepted his offer. Let's go... It was already getting dark, the last reflections of the rays of the sun began to fade on the dome of the church. There was nowhere for the apple to fall in the yard. Mostly women and children came. There were almost no older men. Deacon Misost pulled the ropes of the bells on his fingers and worked like a virtuoso. When he began to pull the ropes tied to his fingers, small bells rang. The deacon tied the rope from the big bell to his belt. After the crimson ringing of small bells, a powerful ringing of a large bell was heard three times. He was heard throughout the area. It could be heard as far as the villages of Brut and Kardzhin, both, by the way, Muslim villages. Naturally, their mosques did not need bells.
Sometimes, when they met, the Brutes or Kardzhins were interested in how the Dargkokhs live. The latter answered jokingly: “Don’t you hear? Don't our ringers let you know that we don't complain about our lives? In your mosques, the mullahs only do what they offer prayers to Allah, which do not reach us. Therefore, we would like to ask you about your life and being.
Misost rang the bells without knowing weary: he called the people to the evening service. We children surrounded the deacon with curiosity, admiring the dexterity of his hands. At some point, Misost called me with a glance, asked me to go into the church and not let the censer go out. I unconditionally undertook to fulfill the request. If I refused, I would be accused of disrespect for religion. He quickly ran into the church, and there was not a single soul there. Only images of saints looked at me from all the walls. Winged angels, bearded deities for some reason instilled fear in me. He stood in the middle as if rooted to his feet, and immediately staggered back in fright, ran straight into the street, could not bring himself to stop even in the yard.
For the second time in my life I visited the church in the spring of 1925 during the Sabbath service. On the altar, the priest Kjola Markozov brandished a smoking censer. He read sermons: “Forgive us our sins, Almighty! Forgive our sins!” It was supposed to name the Almighty three times in a row. The third time he uttered the prayer phrase at length, as if singing. Before that, he explained to us that, having heard the words from the Gospel, we should fall on our knees and pray with our heads buried in the ground. Kneeling on the concrete floor, we shivered, especially those who were lightly dressed shivered. At this crucial moment of the sermon, a volley of weapons was suddenly heard from the yard. Party members and Komsomol members jumped into the temple premises. Some of them fired at the frescoes on the walls inside the temple. The frightened priest jumped behind the altar in fear, then jumped out through the back door, ran wherever his eyes looked. We also ran out into the street screaming and screaming. A large padlock from the massive church doors was thrown somewhere to the side. The doors were flung open. On this, the believing people parted with their temple. Where the precious objects of the church disappeared, no one knows. From that day on, Priest Kjola no longer came close to the church. Its doors and windows remained open for a long time. True, schoolchildren came here to snatch clean sheets from church books for penmanship, since there were almost no notebooks then.
With such a barbaric destruction of the temple, the metric records of the population were lost. It was necessary to have household books to establish the age of the villagers. Such registration of acts of civil status began in Darg-Koh in 1927. The villagers entered data on their age into the book at their own discretion, according to their own calculation. Naturally, inaccuracies were made all the time.
Church building during collectivization Agriculture was used as a storehouse for collective farm grain. They kept the wheat seed fund, treated with chemicals. The yard has been turned into a pasture for calves and small livestock. But this Holy place, where authoritative people of the village are buried, among them, for example, paramedic Krymsultan Digurov and others.
The church served the Orthodox people, but for some reason, older men did not attend it much. They mostly prayed to God at home, sitting at the fyn-g (a tripod table among Ossetians). Ossetians are not specificallythey pray and are not baptized, but ask God and all the saints for well-being. The Dargkokhs attended the liturgy only on religious holidays: on Easter days, Uatsilla (an analogue of Elijah the prophet) and on Dzheorguba (the feast of St. George), and they carried sacrifices to church. Such a tradition has been established since ancient times and was considered an honorable duty of believers.
The hostess in the house (afsin) enjoyed great prestige and was distinguished by hospitality. Such mistresses were glorified precisely in front of the people during the liturgy, when, in front of all the honest people, they handed over their huyn (sacrifice) to the priest. Khuyn consisted of three pies, boiled chicken or turkey over them, and even more honorable- fried lamb. To all this, there is also a quarter of araka or beer (a quarter, that is, a three-liter bottle, only in shape- extended bottle). Those bringing khuyns tried to be noticed by the priest himself. And the priest usually remembered such surprises. And if even half of the parishioners brought such shit, even this was enough for a prosperous life, not onlypriest, but also a deacon, village administrator, foreman.
The creation of the temple in Darg-Koh pursued a direct goal- to persuade the villagers to religion in order to make them law-abiding, implicitly carrying out unrighteous laws. A clergyman, a village administrator, a clerk and other workers were paid a bribe from tax and other fees. In addition to monetary payment, the preacher received a sapling of corn from each yard a year, he was allocated a certain piece of land for his own needs. Until todaydays in Suargom, the northern chernozem areas retained their name "Priest's arable land" (Saudzhyny zaehkhytae).
The influential villager Tembolat (Fyodor) Tsoraev lived opposite the church, across the wall from the old school. He was friends, as expected by his rank, with high-ranking representatives of the clergy. And no wonder that they shared all the joys and sorrows among themselves. Tembolat, as the most authoritative person, considered it his duty to keep order in the church and school. In the thirties he left the village and moved with his family to Vladikavkaz. He died there in 1934. .
5 . SCHOOL
During the construction of the church in Darg-Koh, a four-room house for the school was simultaneously built nearby. The building still stands in the same place today. It was the first three-class rural schoolfor the Dargkokh children. It was enough for the students for the first two years. But over time, the number of applicants grew, the school ceased to accommodate everyone who wanted to study. We had to find a way out. And in the same courtyard on the north side, the villagers built a wooden house of three rooms with a veranda. Now the school has been converted into a four-grade school. But soon, with the growth in the number of students, three more spacious classrooms had to be completed on the south side of the yard. The house still stands in the same place to this day. Primary classes study there and call the building, as before, “big class” or “yellow school”, since whitewashing is done with ocher. A little time passed and it was still necessary to build an adobe four-room house literally next to the house of Bi-bol Brtsiev.
Public education in those early years had no support from the state. Although four houses were built for the education of the Dargkokh children, taken together they were not worth even one silver little thing of the church.
In the classrooms, all the equipment was desks and blackboards with chalk. They had only one geographical map for the whole school. That's all the simple training equipment. The classrooms were heated with firewood in winter. And thanks for that. However, today no one can name either the first teacher or the first students of this miserable school. It is known that the teachers themselves were illiterate, had an education in the amount of two or three classes. In those years, there was not a single secondary school in all of Ossetia!
Since 1921, the name of the teacher "Mina" has been remembered. Her classes were attended by children of different ages. Instead of listening to the teacher's explanations, most of them were talking among themselves. When I got to such a lesson as a kid with my relative-student, I naturally looked at everything with surprise, not really understanding what the teacher was talking about. But when she slapped one of the boys for pranks, I got scared and quickly crawled under the desk. And although I was already 8 years old, I was not accepted to school due to lack of places. Moreover, if one child from the family was already studying, then this was considered sufficient, it was not at all necessary to study for everyone.
Perhaps the reason was not hidden in the lack of classrooms. The time itself was rebellious. Walked Civil War. People have lost their bearings in the new Soviet laws and the old ones that are fading into oblivion. The people lived in confusion, not really knowing which power is stronger, who should be obeyed, and who should be rejected.
Classes at the school were often disrupted either because of unheated classrooms, or because of the arrival of military formations that settled for the night in classrooms. The work of the school went by itself, at the discretion of the teacher, without any program. Children were taught to read, write and count. That's all education and upbringing.
Every year, school classes were more and more destroyed, no one cared about repairs, about preparing for the new school year. Especially when refugees from South Ossetia, expelled by the Georgian Mensheviks, settled in the classrooms. As a result, there were no desks, no tables, no blackboards left in the village school. After such a ruin, the school did not work until 1924. That year I was enrolled in school and I was 10 years old. Only then did I become aware of this pretty teacher named Mina.
Mina is the daughter of Jizzo Ramonov. She was married to the revolutionary Misha Kotsoev, who died at the hands of bandits in the 20s. After working for several years in her native school, Mina Dzitsoevna left for Moscow to her brother Bydzygo and never returned to Darg-Koh. She is personally mentioned in one of the sections of this book, so I will not expand on my first teacher.
I also remember the teacher Liza Salamova, the wife of Dzakko Dzhantiev. They raised a son and a daughter named Tasoltan and Tauzhan. The family left Darg-Koh as a result of the repressions of the 1930s.
In the 1920s, Sashinka Kotsoeva, the sister of Asakhmat Kotsoev, taught at our school.
Vasily Tsoraev gave many years of his life to this school. With his wife, daughter Tepsariko Dzantiev, they raised two daughters, Aza and Fatima, and a son, Inal. Today they are well.
In the same period, the daughters of the priest Kjol, Anfisa and Sonya, worked at the school. Some time later, approximately in 1926, a new teacher Tembot Salkazanov arrived in the village, who left the memory of a strict and demanding teacher. In the past, he allegedly rose to the rank of officer in the tsarist army. In this rank, seminarian Daniil Tsoraev taught in the past.
And only by 1930 the school became a five-year school. An elderly Georgian by the name of Gakhokidze worked as a senior leading teacher in it. The district authorities appointed Yakov Kodoev from Digora as his deputy. Of all the teachers mentioned, none even had a secondary education. The exception was Yevgeny Podkolzin, a 4th-5th grade teacher from Stavropol. Perhaps he turned out to be the most prepared, knowledgeable teacher with real pedagogical tact and knowledge.
It is impossible not to recall the creative abilities of the teacher Daniil Tsoraev. To us, the students, he once read excerpts from his poem "Irkhan". Then it became known that a girl named Irkhan - the daughter of Fedor Salamov - was his lover. But two loving hearts were not destined to unite: the Salamov family was dispossessed and exiled to Siberia. Daniel went to Central Asia and many years later died during the Tashkent earthquake.
In 1928, a school for collective farm youth (ShKM) was opened in Darg-Koh, a seven-year program for the youth of the Pravoberezhny district. When the new school was opened, classes were held in the house of the doctor Kaurbek Belikov (Avan Digurov's family lives there now). Then the school was moved to the large house of Ora-ka Urtaev. Soon I had to migrate to the house of Saukudz and Akso Kochenov. The house is still intact today. The director was Muharbek Inariko-evich Khutsistov, who was subsequently nominated to the post of Minister of Education of the North Ossetian Autonomous Soviet Socialist Republic. He died in Vladikavkaz in 1994.
The Darg-Koh elementary school, like the seven-year-old school, remained in its original place. Amurkhan (Dotto) Drisovich Kochenov was in charge of it. With his teaching staff, which included Sasha Kochenova, Gagudz Gusov,
Olga Urtaeva, Tatyana Ramonova, Nadezhda Kozyreva and others, he made a worthy contribution to the education and upbringing of rural youth.
In the same period, a correspondence sector was opened in the North Ossetian Pedagogical Institute, a forge of medium-skilled teachers, where many poorly educated teachers continued their education. Here the teacher Boris Nigkolov also made up for lost time. Then, after graduating from the Pedagogical Institute, a native of the village of Mostizdakh, Digorsky district, Nigkolov began his career in 1931 in the village of Darg-Koh, where he remained until the end of his days. He worked honestly, conscientiously, put his whole soul into his favorite business. He was escorted to a well-deserved rest with honors. Remaining to live in Darg-Koh, which became his native, Nigkolov continued to sow reasonable and good among the villagers. But the current satanic time does not take into account either honor or age. Obscurantism is taking over everywhere. Boris Nigkolov was treated extremely ruthlessly by hunters for other people's property, robbers and robbers. In their own home, such bastards killed an honest, noble, respectable mentor of youth.
In 1992, all the inhabitants of Darg-Koh and nearby villages saw off their teacher, a man with a capital letter, with honors on their last journey.
Meanwhile, the collective-farm youth school continued to operate in cramped, uncomfortable rooms in private homes. The seven-year plan was headed by Khadzimurza Kiltsikoevich Gutnov, later a senior official of the North Ossetian regional committee of the CPSU. At the end of the seventh grade, the children needed conditions for further education. And where? There was no such spacious house in the village. Having tried all the possibilities, we came to the conclusion: we need a typical school, the construction of which the state is not able to undertake - the costs are too high. Such an answer was given by the authorities to everyone who bothered about the construction of a typical school building. Then the villagers made the following decision: to destroy the church and build a school building out of its bricks. This decision was not at all the whim of some one atheist. Both party bodies and local councils came to a common opinion - in a word, all the responsible workers on whom the fate of society depended.
By that time, the fence around the church had already disappeared. The yard opened up and became a pasture for calves and small cattle. No one was responsible for the church, no one felt the need for it spiritually. On the contrary, a period of fierce struggle with religious beliefs began, the clergy were persecuted, and their leaders were punished. And no one dared to say a word in defense of the church, for the preservation of its building.
In the 1930s, the party activists of Darg-Kokh were represented as follows: Kabo Gadzalov, Gogo Daurov, Andrey Kotsoev, Agsha Khabalov, Khandzheri Galabaev, Isak Gabisov, Kazbek Datiyev, Savely Aldatov, Georgy Daurov, Matsalbek Urtaev, Kambolat Misikov , Yakov Digurov and others. They constituted the main core of power on the spot, they bore all responsibility to higher authorities. Together they appointed a day for the demolition of the church - the most valuable architectural structure, historical monument Darg-Kokha. This was in 1933. Each foreman brought several collective farmers to the square with axes, shovels and crowbars. The disenfranchised villagers unquestioningly undertook to carry out the decision of the authorities. If you come out in defense of the church and religion, drop a careless word, then you are an enemy of the people, an apolitical person, a criminal. So everyone kept their mouths shut.
The question arose: who will begin to destroy? And it was necessary to start with a spire and a dome. Only the bravest could climb there, because there was no high ladder, no lifting structure. As the old-timers, participants in the “devastation”, recall, a nimble neighbor guy Ma-harbek Kallagov climbed to the top. He abruptly jerked a sparkling cross from the top of the temple and threw it to the ground. Then he began to cut the tin roof with axes, without much effort he exposed the ceiling beams.
Those gathered with axes, crowbars, picks and shovels unanimously set to work. But it was not there. Brick from brick could not be torn off. Meter-thick walls resisted primitive tools. It took incredible effort to punch a hole in the wall. Gradually, the matter began to argue, although with great difficulty it was possible to clear the bricks. They were put into cages, so that later they would be used for laying the future walls of the school, the project of which by that time had already been ready and approved.
Before digging ditches for laying the foundation, fortunately, they did not forget to unearth the ancient graves of the clergy buried in the courtyard of the church and transfer their remains to new coffins. They were immediately transferred to a common rural cemetery and interred according to Christian custom. This was told by the participant of that procession Vladimir Kochenov. And according to the words of Mukhtar Kotslov, the following was recorded: “During the excavation of old graves, the ashes of paramedic Krymsultan Digurov were discovered. He was identified by a pocket silver watch. This was reported to the wife of the deceased Kudina, who, as is customary, baked two pies, boiled a chicken and, together with a quarter of the Ossetian araka, brought them to the church yard so that people would commemorate her husband. Kudi-na herself also identified the grave and ashes of her husband. Men persuaded her to take a silver watch, a silver belt with a dagger. But Kudina did not succumb to persuasion, she considered it sacrilege. By her will, they decided to put all the valuables in a new coffin and bury the remains in the ground. Krymsultan was commemorated and buried again in the same grave. So the ashes of Krymsultan remained under the building of the current school.
Such is the history of the construction of the model school in Darg-Koh in 1934. When the school received the status of a secondary school, it was headed by Georgy Blikievich Belikov, who by that time had graduated from the history department of the North Ossetian State Pedagogical Institute. He became the first director of the school in Dar-Koh with a higher education. But, unfortunately, fate gave little time to this man. He died suddenly at a young age in 1940.
The first teachers of the first secondary school in Darg-Koh were: Grigory (Grisha) Kotsoev, Roman Burnatsev, Mikhail Kuliev, Boris Nigkolov, Kazbek Digurov, Mirzakul Kumalagov, Native Kuliev, who was also in charge of the educational department. Biology, geography and mathematics were taught by visiting spouses Maria and Vasily Khavzhu. They fell in love with the village, became friends with the villagers and felt at home here. We got acquainted with local customs and national traditions, willingly, lovingly performed all local customs. Fatherly care was shown to those who were crowding all the years of their stay in this village. The couple Khavzha raised their only son named Mark, who took his parents, already retired, for permanent residence in one of the Russian cities.
Primary classes were also located in the building of the new secondary school. They were led by Ekaterina Tsoraeva, who now lives in Vladikavkaz, as well as Zamira Digurova and Lipa Kotsoeva. During the Nazi air raids on the village in the dashing 1942, Lipa and her children died from bomb fragments.
Andrey (Avan) Digurov spent his entire conscious life in the same elementary school, and then on the collective farm. The late Fariza Cherievna Gusalova, the wife of Avan Digurov, also taught in the elementary grades.
Before the war, the five-year school operated independently in its old building. It was then in charge of Grisha Asabeevich Ramonov. Zamira Kotsoeva, Fariza Kotsoeva, Uruskhan Kochenov, Sasha Kochenova and Viktor Aldatov also taught at the old five-year school before the war. Sasha, older in age, was educated under tsarism at the Olginskaya women's gymnasium. She married Savkudz Kochenov from Dargkokh, also an enlightened authoritative person. The couple raised four sons - Kostya, Yurik, Tembolat and Volodya and two daughters - Lena and Nina. Today, of all, only Yurik, who lives in Vladikavkaz, is alive.
In this case, we are talking about enlighteners, teaching staff of the 20-30s, about their working conditions, the equipment of the school network, and the social aspects of those distant years. And not only surprises, but also delights the desire of the then rising generation for learning and knowledge. And this despite their poverty. The students dressed poorly, and their shoes were cloth dudes and rawhide archita. In a rag bag they carried books, notebooks and an ink bottle. There were not enough notebooks and textbooks, the pen was primitive, sometimes it was just a stick with a pen tied to it. Next to them in the bag was a school breakfast, consisting of a quarter of an Ossetian corn churek. In the whole class, a few 2-3 textbooks!
In such a populous village, they did not yet know what a library was, they had no idea about subject and art circles. School was the only source of knowledge. No radio, no movies. At that time they had no idea about the theater. The people in the village lived deafly, as they say, stewed in their own juice. In a word, the school of those years cannot be compared with modern school buildings, the organization of education and upbringing.
Today, about 300 children study at the Darg-Kokh secondary school. It has 17 cool sets. Its library fund contains over 22 thousand books. The school is equipped with all the necessary teaching and visual aids and equipment. All this contributes to the successful conduct of classes according to the approved program.
School students, as a rule, spend their free time in a well-equipped sports complex, built at the expense of dikavkaz, close relatives lived- namesakes. The father wanted to temporarily settle his son in their family, so that, communicating with them, he would master the Russian language. But he was embarrassed to tell his relatives about it. How can you place such a burden on relatives, give them a freeloader? The years went by. The eldest sons have already grown up, little by little they began to help their father in the household. As-lanbek-Mikhail also turned 7- 8 years. One fine day, Kakus plucked up courage and on a cart drawn by a horse, took his youngest son to Vladikavkaz to his relatives. Obviously embarrassed, and therefore barely uttering words, Kakus told about the purpose of his visit, promised to take on all the material expenses for the maintenance of his son. The relatives agreed, and when the boy rubbed himself a little in the new conditions, began to speak Russian, then in 1871 he was assigned to the Tiflis military paramedic school, which the inquisitive young man graduated in 1875.
In Darg-Koh, on Boulevard Street, there was a two-high-storey house of Krymsultan Dzammurzovich Diguro-
va. Krymsultan was born in 1874. his parents,
illiterate peasants wished to be educated
son. “We ourselves, like the blind, dig in the ground, the only
for a son to pave the way to the light! .. "- dreamed
father and mother. After the primary rural school, it was difficult to push the child through for further studies. Tobesides, in Ossetia itself there was not a single university at that time.
But the dream of parents still came true. Their son Krymsultan received the profession of a paramedic. Where and when did he study, what educational institution graduated, no one
unknown today. But the fact is- Krymsultandigursbecame one of the first intellectuals in Darg-Koh.
Krymsultan DzammurzovichWorked at home. He treated the sick almost free of charge, in contrast to the former visiting doctors and teachers, who ripped off the last skin from the population for teaching children. And those who were not able to pay for treatment and education, voluntarily or involuntarily resorted to the help of healers, charlatans. Dargkokh residents felt real medical care thanks to Krymsultan. Until the end of his life, he served his people without going anywhere.
Having only a secondary medical education, Digurov was a skilled doctor by vocation. He had a God-given natural gift. He knew the surroundings of the village well and healing herbs, he prepared mixtures and decoctions, gave recommendations to patients. The reed swamps of the Tuatsa area were breeding grounds for mosquitoes -causative agents of malaria. The source of dysentery in the summer was animal manure, the infection was carried by a black fly. It was necessary to fight against this ignorance of people not only by medical means, but also by educational work. Krymsultan spared no effort and time to explain to people the basics of sanitary and preventive work. The recommendations of the paramedic did not always find a response in the hearts of the villagers, others were skeptical about them. But
Krymsultan did not give up. He was getting more and more insistent. For example, he recommended getting drinking water from wells not in different buckets, but only one for everyone: get it and pour it into your own. This has become one of the barriers to the spread of infections. .
Many berries and edible herbs grew on the fields of Darg-Koh. On the recommendation of Digurov, the villagers gathered wild strawberries, blackberries, wild roses, chervil, hogweed, currants, lingonberries, raspberries, viburnum and much more.
Krymsultan raised three sons: Ishmael, Alexei and Taimuraz. Alexey lived in Alagir. Two other brothers settled in Vladikavkaz .
6 . LIFE IS BASED ON WISDOM AND HARD WORK
In Darg-Koh, one of these wise men and an honest worker was Orak Aspizarovich Urtaev. His wife's name was Dzini. Orak himself was born in the mountainous Kakadura. By the time the mountain kakadurians migrated to the plane, Orak was 5 years old. He grew stocky, strong, muscular. They brought up five glorious sons and three daughters with Dzini: Tembolat, Kambolat, Dzybyrt, Gabol, Dahuyna, Aisada, Nadia. Eight children are not so easy and simple to raise and educate as worthy members of society. But Orak and Dzini, one might say, brilliantly coped, although they not only did not have a pedagogical education, but were completely illiterate.
The eldest of the brothers Tembolat also turned out to be a strong-willed, energetic person. Being efficient, hardworking is already a great gift of nature and happiness. He started a family and separated himself into an independent household, built a beautiful dwelling on Bulvarnaya Street. Today these buildings stand in the same place. When constructing a new house, Tembolat did not want to go far from his native hearth, the yards of his son and father are in contact with the back sides. This can be regarded as a sign of family cohesion. From time immemorial, it has always been difficult for several families of brothers to live together in one house. This is purely external, but the brothers never differed in soul. The cohesion of the family depends on the elders, they will strengthen family ties, which means that their descendants will continue their life in unity. Tembolat turned out to be such a wise man for younger brothers. He did not consider it worthy for himself to call the elders in the family and announce to them about the division, ask him to allocate his due share from his father's property.
In this act of Tembolath, the wisdom of Orak himself was manifested. He raised his sons in the spirit of respect for each other and reverence for elders. Old-timers say that the initiative to separate Tembolat came from Orak himself. Allegedly, he called his son and made him understand that no brothers lived together, sooner or later they had to separate. You, too, they say, it's time to create your own yard, build your own house. With the advent of children, everyone becomes an independent family and, at the very least, lives independently. In case of need, of course, the brothers are always there.
In the history of Ossetians, this strict rule lives on to preserve common happiness, strengthen the father's hearth. Orak and his son Tembolat in the village did not have any side opportunities for making money. They were not educated either, but on their own, in the sweat of their faces, with their hardened hands, they built truly urban-type houses.
Special mention should be made of the names of two other sons - Ugaluk and Gabol. At first, when they were still studying in a rural school, they realized the need for education. And then, like chicks, they fluttered out of their native hearth and settled in large cities.
Today we do not know exactly where they lived and studied, but presumably they were Petrograd and Berlin. Ugaluk returned to Ossetia as an engineer, Gabola as a doctor.
During the New Economic Policy, Ugaluk built a hospital, where a hotel, and in the village of Darg-Koh he built a roller mill. Both Ossetians and Russians from the surrounding villages and villages took part in the digging of the water conduit for a bribe. They were led by brother Ugaluk -Dzybyrt. Although he was an illiterate peasant, natural intelligence helped him cope with a difficult task.
As it turned out later, the Kardzhin River was unable to power the rolling. I had to take the sleeve away from Kambileevka. When rivers flooded, dams and dams collapsed, Dzybyrt had to constantly be on the alert, to strengthen the most dangerous places.
In 1931, after the harvest of wheat fields, the foreman of the Dargkokh collective farm Abi Gutoev instructed me, V. Aldatov, to take ten sacks of new crop wheat to the Urtaev mill and grind it for public catering of collective farmers. I completed the task and brought the highest grade flour to the courtyard of the management of the farm.
Collective farmers with joy kissed bread rolls baked from high-quality flour from the Urtaev mill.
Why did the Urtaevs erect such a valuable structure not in the village itself, but in the village near the railway station? It turns out that the owners took into account the possibility of transporting grain and finished flour to different countries by rail. Ugaluk intended to build a second mill in Darg-Koh itself, on the Kardzhin River, opposite the former nursery. The foundation had already been laid, but the end of NEP confused all the cards. The authorities began to take away shops, mills, factories, property of the owners. The Urtaev rolling mill was also nationalized. Naturally, the construction of the second rolling was stopped.
Upon learning that Dzybyrt had been dispossessed and exiled to Kazakhstan with his family, the brothers Ugaluk and Gabola complained to Stalin. They explained that their illiterate brother, not at his own expense and not on his own initiative, built a roller mill. They argued that if a person is dispossessed because of a mill, then we, the Dzybyrta brothers, built it, and in this case we should be exiled, and a poor worker, an illiterate peasant should be freed from responsibility. Dzybyrt was allowed to go home. The brothers took him and his family to Leningrad. According to rumors that sometimes came from the city on the Neva, Dzybyrt's son, Albeg, was allegedly alive until 1950. The youngest daughter of Tembolat Orakovich, Bazhurkhan, still lives in Vladikavkaz. Thus ended the fate of the large family of Orak and his descendants.
AT 
Era Biboevna Tuaeva, Klara Vasilievna Gusalova, Minka Gadozievna Tebieva, Zemfira Bimarzovna Esenova-Kalmanova and many other girls played the harmonica beautifully, bringing real pleasure. Thanks to such talents, the Dargkokh youth did not need to invite harmonists from other villages.
Among male harmonists, it is appropriate to recall only son Dzahota and Raziat Dudiev. Their little Babatti went blind at the age of two for unknown reasons. The boy was bought a toy harmonica, and this decided his fate: he became interested in music and playing the harmonica. He was helped to learn to play by the neighbor guy Gabeg Kochenov, who was sitting with him at the gate. And Gabeg himself was just beginning to get acquainted with the technique of playing the harmonica from his sister, the harmonica player Varechka. The years went by. Babatti was growing up, and his parents bought him a larger accordion. So, little by little, the blind boy began to master the task set by fate - to learn how to play the harmonica, which he achieved. Babatti also graduated from a music school in Vladikavkaz, then took a course at the history department of the North Ossetian State Pedagogical Institute. So, having mastered the reading and writing of the blind according to the method of the French scientist Braille, Babatti received a secondary musical and higher pedagogical education. Lived and died in Vladikavkaz .
7. NEEDLEWORK AND MEDICINE
The Ossetian woman was first of all famous for her ability to sew, to work with a needle and thread. The sewing machine was extremely rare in rural homes. The most beautiful outfits were worn on holidays, although those clothes by today's standards could not be called festive. But then the outfits of young people were pleasing to the eye. This was the merit of craftsmen who skillfully sewed national costumes. Needlewomen widely used the national ornament, which they themselves invented, and, of course, everything was done by hand.
Men wore Circassians, beshmets, so women had to sew them, although not everyone possessed this art. Particularly laborious work was the manufacture of loops on beshmets and Circassians, an ornament from braid. Other women could sew such a holster for a pistol that it was valued as a work of applied art. There was such an unwritten rule: every marriageable girl had to have a wedding dress, headscarves, and a night outfit in advance.
The woman was loaded in the house much more than the man. And this despite the fact that mostly women were mothers of many children. Since ancient times, among the Ossetians, a woman has been the keeper of the hearth. It is no coincidence that the saying is still alive: "A house without a woman is like a cold corner." All year round the troubles of a woman in the house did not decrease. I got up neither light nor dawn. Her working day began with cleaning the yard. It was also necessary to sweep the street for the entire width of your house, then milk the cows, make cheese, butter, yogurt from milk, take care of their preservation, especially in the summer heat. It must be borne in mind that at that time there were no refrigerators that are in every home today. Families were large - up to twenty or more people. Even baking bread for so many mouths was not easy.
There were women who, in addition to household chores, had some other ability. For example, there were no doctors among the Ossetians, but there were women doctors who, without any education, were able to find ways to treat many diseases. One of these doctors was the daughter of Gase Gusalov - Dadyka. Nature endowed her with the ability to heal wounds and sores. Even when she married Temiriko Kulov and took care of her family on her shoulders, Dadyka found time to help the sick. On summer days, when the family went out to work in the fields, Dadyka worked on an equal footing with everyone else, but at the same time she did not forget to collect all sorts of things that defended the village and its environs. It persuaded all the inhabitants to go home - so, they say, it's safer.
Gradually, the Dargkokhs came to their senses and began to live like a frontline, sharing bread, salt and the warmth of their hearths with the Red Army soldiers and commanders of the Red Army. Many families ceded their houses to the military for headquarters, field hospitals. Women washed the wounded, prepared dietary food for them. Those who went to the front line were also given various gifts with them, and were given kind words.
In a word, Darg-Koh was for our troops fighting on the right bank of the Terek, the last bridgehead, from where they left for advanced positions in three directions - to the South, North and West. From the same sides, naturally, fire was fired at the village from enemy long-range guns. The sky and enemy planes did not leave him alone. All this led to casualties among the population. Only from the end of October 1942 to the beginning of January 1943 in Darg-Koh, the following died from bombs and shells: Khanjeri Galabaev, brothers Akhbolat and Kambolat Kallagovs, Dibakhan Kulieva-Gabisova, Boris Gabisov, Gabotsi Kotso-ev, Lekso Gabisov, Gakka Yessenov , Nadia Dzboeva, Aza Datieva, Kosherkhan Ramonova, Gosada Dzutseva, Daukhan Urtaeva, Fuza Gutieva and others. But thank God, everything is coming to an end - the fighting on the territory of North Ossetia has also come to an end. Through the heroic efforts of all branches of the Red Army, the enemy was defeated near Ordzhonikidze, and then expelled from the republic.
On January 1943, the Bureau of the North Ossetian Regional Party Committee approved a plan for restoration work in all sectors of the national economy. On January 25, the XII plenum of the North Ossetian regional party committee took place, at which specific measures were outlined to improve the republic's agriculture. Among them was this: the continuous demining of the entire territory in which hostilities were conducted.
In January-February 1943, front-line miners managed to clear only roads, bridges, and settlements from mines. Fields, forests, mountain gorges remained uncleared. Their clearance from mines and explosive objects was entrusted to the OSOAVIAKhIM of the republic. In all districts, under the district councils of OSOAVIAKhIM, with the help of military registration and enlistment offices, courses of miners were organized
60 hour program.
In the former Darg-Kokhsky district, the courses were headed by career officer-miner Kozlov. The courses were sent to 16-year-old teenagers, born in 1927 and 1928, mainly from the villages of Darg-Koh, Kardzhin and Brut. The leader of the group was appointed Kim Apdatov. In a conversation with me, he said: “Our classes were held in the village. Humalag, so I had to get up early every day. We traveled there and back on passing transport, and more often on foot. Work was taken seriously. Great moral support was given to us by our fellow villager B. K. Kuliev. He shared with us front-line experience. In addition, he was also our cook, fed us delicious meals.
After completing the courses, we were settled in apartments in the village. Cargin. This is where the demolition work began. On the first day, 30 mines and shells were neutralized. Then things moved faster. In a short time they cleared mines from Suargom, Khuyty-Kahta, Elkhotkom and other places.
By the spring sowing season, the fields of the collective farms of the region were cleared of "rusty death". Andrey Khabalov, Khadzhimurat Dzboev, Zaurbek Misikov, Boris Lyanov, Elbrus Aldatov, Nikolai Besaev, Taimu-raz Aldatov, Khadzhimurat Kochenov, Boris Azamatov, Zakaria Morgoev and others distinguished themselves in those days. There were no casualties either. Aslanbek Aldatov from Brut was seriously wounded by the explosion of a German pressure mine. His leg was torn off and he was shell-shocked. He was treated for a long time, but after 4 years he died of his wounds. Andrei Khabalov was wounded in the head and in the eye. I was also wounded in the chest and in the knee.
Despite individual mistakes, losses and difficulties, a group of miners combat mission performed with honour. In total, more than 8,000 mines and explosive objects were defused in the area.
For selfless work and courage shown, many miners were awarded Certificates of Honor of the Central Council of the OSOAVIAKhIM SOASSR and cash prizes, and in the year of the 50th anniversary Great Victory over Nazi Germany - the medal "For Valiant Labor in the Great Patriotic war 1941-1945"
CONCLUSION
"Darg-Koh" - literally "Long Grove"; in the 40s. 19th century The village was founded by people from the Dargav Gorge. According to A.Dz.Tsagaeva, the name of the village is associated with the name of the forest area, near which Darg-Kokh arose.
Such an interpretation of the toponym made the proposals of M. Tuganov and T. Guriev, who explained Darg-Koh from Mongolian, erroneous. In their opinion, the first part of the name - darg means "lord", "ruler", "leader", "commander", and Darg-Koh as a whole - "residence of the leader, ruler". However, no one has offered decisive arguments in favor of any of the versions, and the meaning of the toponym remains debatable.
The territory occupied by this village was already used as a housing and industrial base in ancient times. And not just local tribes. So, for example, in the first centuries A.D. in the flat zone of Central Ossetia, barrow burials with a pronounced Sarmatian appearance (Darg-Kokh, Pavlodolskaya station, Kurtat) became widespread.
Time passed, years and centuries; generations followed generations. However, the area in question was not always occupied. By the time Ossetia was annexed to Russia, this territory was empty. In 1841 (according to other versions - in 1842 or 1847) a new settlement called Darg-Koh appeared here.
According to the first version, in 1841 on the river. Kambileevka, “in a place called Darg-Kokh, between the villages of Kardzhin and Zamankul”, “Tagaur foreman Khatakhtsiko Zhantiev” settled. The report of the Vladikavkaz commandant, Colonel Shirokov, states that "Zhantiev moved from Kakkadur with 28 households, including 196 souls of both sexes, back in March." Together with him, Savgi Ambalov, Totraz Gudiev, Elbizdiko Kamarzaev, Kuku and Elmurza Dudiev, Batraz and Zandar Kuliev, Berd and Tokas Kumalagov, Bapin, Zikut, Tasbizor, Inus, Savlokh and Kabar Urtaev, Bapin Khabalov and others settled in the new place.
In 1850, 389 people lived in Darg-Koh in 49 households. Five years later, residents of the village of Tasoltana Dudarova moved here from Redant. As a result, the number of Dargkokhs almost doubled. By this time, there were 89 households in the village. There were no representatives of the feudal nobility among them. 77 households belonged to Farsaglags, 12 to Kavdasards.
Economic development of the Vladikavkaz plain in the middle of the 19th century. was accompanied by the appearance of prosperous villages among the Ossetians. In addition to Darg-Koh, these included Kadgaron, Shanaevo and Suadag. The prosperity of the peasants of these auls was reflected in the reforms carried out in them in the 60s. 19th century Thus, a feature of the abolition of serfdom in North Ossetia in 1867 was the presence in many villages of the mountainous and lowland zones (including Darg-Kokhe) of a fairly large stratum of wealthy peasants. They owned serfs, as well as kavdasards and kumayags (in our case, disabled children from marriages of wealthy peasants with the so-called “nominal wives” nomylus).
"The liberated peasants (Kavdasards and Kumayagis) and serfs found themselves in a practically hopeless situation." In June 1867, the head of the Ossetian military district wrote: "They (peasants) must start life again, without any means, and, moreover, pay the ransom payment to the owners." True, the government, at the request of the Terek administration, allocated 8,000 rubles for "assistance to dependent estates when they start a new independent life." silver. But they were clearly not enough.
Despite serious obstacles, the Dargkokhs were able to find funds for the development of schooling in their native village. In the 90s. 19th century in large lowland settlements, including Darg-Koh, along with literacy schools, there were from two to four primary schools (the record belongs to Free Christian, where there were 9 schools).
In the schools of Darg-Koh, they not only taught literacy. In a newspaper article "Sel. Darg-Koch. From school life,” an anonymous author wrote: “At the initiative of the local trustee of the school, A.F. Zhantiev, the garden adjacent to the school again came under its control. Each student is assigned one fruit tree, which he must look after. Zhantiev provides practical and moral assistance to the school. The people of Dargkoh are clearly aware of the great role that the school has played in their lives and support it.”
At the end of the XIX century. in Ossetia, the fight against old, obsolete traditions, in particular, with kalym, gained momentum. Ahead of others in this respect were “the inhabitants of Ardon, Khumalag, Darg-Kokh, Batako-Yurt and Salugardan. Little by little, - S. Karginov wrote, - other Ossetian societies and even mountainous societies follow, where the patriarchal way of life among the people is still maintained in full force. Following the example of the listed lowland villages, in the four mountain communities of the Alagir Gorge - Mizur, Sadon, Dagom and Nuzal - they also "decided on the destruction of all harmful customs existing among the people." Noteworthy is the translation of one of the sentences signed by "every householder":
“I, the undersigned, voluntarily and without coercion, give this subscription for myself and for all members of my family in the following: 1) upon the marriage of my or any of the members of my family, anywhere, as well as upon the marriage of persons of a female gender, I undertake not to give, not accept or allow any member of my family to receive more than two hundred rubles for a girl and not more than one hundred rubles for a widow, including the value of all gifts to the bride and her relatives; 2) I undertake not to give or accept this dowry through anyone before the wedding, or after the wedding, in any form ... 3) during the wedding, I undertake not to allow any monetary extortion from guests in any way favor ... 4) for the violation of the obligations given by me in paragraphs 1 and 2, I voluntarily undertake to pay the company three hundred rubles. Specifically stipulated are the parameters of expenses related to funerals and subsequent mourning events, which have been seriously reduced.
“There are no words,” summed up S. Karginov, “if now the administration comes to the aid of Ossetian societies by approving such sentences, then all the customs that Ossetians so consciously fight against will forever recede into the realm of legends.”
Darg-Koh, as noted above, belonged to prosperous villages. But this does not mean "general welfare" in it. The stratum of the poor here was quite impressive.
According to data for 1910, 160 dependent peasants were officially registered in Darg-Koh. Some of them took part in strikes during the first Russian revolution.
At the beginning of July 1905, the "ore carriers of the Mizur factory" went on strike. The demands they presented to the administration of the Alagir society included 23 points. The workers, in particular, sought to establish firm rates for transporting ore from Mizur to Darg-Kokh and back, "creating favorable conditions in Mizur, Darg-Kokh and Alagir for recreation."
As you know, one of the main factors of industrial growth at the end of the XIX century. in Russia there was an intensive construction of railway tracks and stations. The opening of the railway station Darg-Koh, located 16 km from Beslan, which at that time became a major railway junction in the North Caucasus, stimulated the development of entrepreneurial activities of the peasants. At the Darg-Koh station, a trading settlement arose, in which from 12 to 20 trading enterprises functioned in different years. There were the same number of shops for storing corn grain, two dryers, two kerosene tanks, etc. Dried corn grain was exported to distilleries in Russia, exported abroad through Novorossiysk, Odessa and Libau. In exchange for grain, kerosene, tea, sugar and other goods were received from Darg-Koh.
The development of railway networks, which increased the volume of traffic, was reflected in the state of the economy of Darg-Koch. Import prevailed over the export of goods only at the Vladikavkaz station. At other stations, the balance clearly prevailed in favor of the local population.
REFERENCES
Berezov B.P.Resettlement of Ossetians from the mountains to the plane. Ordzhonikidze: Ir, 1980.
Bugulova T.A., Abaev Sh.M. People's memory. Publisher: "Altair", 2014.
Gutnov F.Kh. Ossetian surnames. Publisher: "Respect", 2014.
Dzampaev M.K., Ramonova E.M., Kallagov J. From family stories. Publishing house "IP im. Gassiev" 1990.
Kantemirov A.P. Darg - Koh and dargkokhtsi. / resp. Ed. and comp. Vladikavkaz: "Alania", 1998.
Kokaity T.A., Batsiev A.B. Fydyuæzæg. Father's land. Publishing house "Project-Press" 2008
Dzampaev M.K., Ramonova E.M., Kallagov J. From family stories. Publishing house "IP im. Gassiev" 1990. P. 97-98.
