ИЗВЕСТИЯ СОИГСИ

The image of a ram was loaded with high and complex semantic charge. This polysemantic image was widespread since the Bronze Age in the culture of the peoples of the Central Caucasus and is being present in the traditional material and spiritual culture of Ossetians so far. The semantics of the image of a ram has undergone certain changes over time. In the Koban culture the earliest images are associated with the idea of a winged ram (farn). This tradition has further ethnographic parallels.In the Ossetian Narts epos a flock of sheep serves as a wealth indicator and an exchange equivalent. In magic fairy tales a ram is a sacrificial animal, and a mediator providing the transition of the protagonist to different worlds and defining his destiny. In the Ossetian ethnography the ram functions generally in cults of fertility and as a storm deity. In the Ossetian traditional culture some parts of an animal were esteemed. In Koban applied art a head of a ram often replaces an image of the whole animal. The heads of rams when looking in different directions mark space.In numerous cases the number of rams is multiple of three which is reflected in Ossetian traditions. Dual figures of rams have also been found.In the Koban culture there are images both of the single separate head of a ram, as well as compositions of horizontal and vertical rows of the heads of rams. The heads of rams are usually dimensional, while the figure of an animal is imitative. During the Sarmatian, Alan, and medieval periods the image of a ram in the monuments of Central Caucasus becomes stylized. In small bronze plasticity rams during this period become scarce. Images of the heads and horns of rams have been preserved in the ornamental arts, namely decorating anOssetian wedding dress.

Keywords: Koban culture, decorative art, Central Caucasus, traditional material and spiritual culture, image of a ram, stylization.

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