Sağdıçlar Oto Izmir
Mikalgaburtæ. It is also proposed to distinguish between several ways of adaptation of this pair by the Alans related to different areas of traditional culture, such as linguistic, ritual, cultic, socio-historical ones, etc. Thus on the way of language adaptation these archangels, one of whom became Lord of the afterlife world, and the other – its Guardian, received semantically motivated names with a clear inner form: Barastyr "(endowed) with great power" and Aminon "a pointing one". At the same time, each of the two immortal archangels acquires in the Alanic tradition his earthly twin, which provides the transition from immortality to death. For Archangel Michael we get as a twin the early Christian Martyr St. George, who is known in the Ossetian tradition as Waštyrği, and for Archangel Gabriel – John the Baptist, or in the Ossetian version – Oinon. As a result, behind this Christian shell, in which Alan's original ideas have come down to us, it becomes possible to convincingly restore the Indo-Iranian and further on Indo-European twin myth with a four-part structure. This is confirmed by the comparison of the reconstructed Alanian myth with the ancient Persian and ancient Indian myths, the main characters of which are Yima and Yama, respectively, who are the ancestors of mankind, cultural heroes, creators of civilization and organizers of social organization of society. The cosmogonic motive of the division of the world into that and this world is associated with them, at the beginning of which lies their death, unknown in the era of the golden age, when immortality reigned, when there were no diseases, neither old age, nor death, nor moral vices. The greatest closeness to the quaternary structure of the Alanian twin myth is found in the ancient Greek twins Dioskuri (Castor and Pollux (also called Polydeuces), which tradition connects with the Black Sea coast, or more precisely, with the legendary Colchis. Thus, by adopting the pair of Christian Archangels the Alans manage not only to preserve their own spiritual tradition, but also to carry out its modernization, bringing it in line with the requirements of their time. Thus, they also confirmed its internal consistency and its timeless nature. In the long run, while preserving continuity and stability, they made it fit for the new conditions that have arisen at the next stage of their historical evolution in the Middle ages.
