Светлана Жарникова – Cultural traditions and the origin of the Indo-Europeans (страница 4)

The design on the pintadera from the same site has an affinity with the pattern of a wedding towel (Fig. 61) and with the design on the stitched inset for a Vologda towel (Fig. 59). Further, the detail from the ornamental pattern of an Andronovo vessel (Fig. 18) is almost identical with that of the embroidered hem of a blouse (Fig. 24), while the embroidered towel end (Fig. 5) is absolutely identical with the intricate meander weave that embellishes an Andronovo clay vessel of the middle of the 2nd millennium B.C. (Fig. 4) etc. etc. (see Figs. 19, 20, 22, 23, 25, 30 and 60). The existence of such affinities is likewise confirmed by east Slav archaeological finds. Thus, the intricate swastika on the clasp or buckle of 1220—1260 (discovered in the late 1960s at the Tikhvin digs in Novgorod (Fig. 36), is identical with the motif that the Vologda peasant woman U. Terebova employed in the 1910s for the wedding towel of her daughter (Fig. 37). Most exciting in this respect is the slate spindle whorl, carrying a scratched design in the form of a six-armed Orthodox cross enclosed within spiral meanders and swastikas that was unearthed at a Slav farming site of the 11th-13th centuries near Ryazan and published by G. Polyakova (Fig. 42).

The list could be greatly extended. However we shall merely state that while with different nations similar ornamental patterns may converge, one is hard put to believe that peoples thousands of kilometers and thousands of years apart could-if they are not ethnogenetically linked-invent quite independendy of one another such intricate ornamental patterns, which are identical down to the smallest detail and which, furthermore, discharge the same ritual functions of talisman and totem.

Refraining from far-reaching conclusions, we shall merely note that as our analysis is restricted to the steppes and forest-steppes of the USSR, we have not invoked analogous Indian and Persian items, if we did so the appended table of affinities would be much longer. It is our profound conviction, however that, such material should be invoked as representing a most serious problem for the science of history in the foreseeable future. The affinities to be observed in the spiritual and material cultures of the ancient Slavs and, for instance, of the peoples of North Western and Western Indian and Iran-both in olden times and partially today-are too numerous to be ignored.

Currently, Soviet archaeologists have amassed a wealth of evidence warranting the assumption that actively involved in the ancient cultures mentioned above were the carriers of the ancient forms of Indo-Iranian or Aryan47 languages.

Thus Ye. Kuzmina says: “Evidently an in-depth, research, into the Indo-Iranian traditions of the visual arts imagery semantics-for which archaeology has already yielded plentiful evidence-will be crucial studying the intricate ethnic history of Southern-Central Asia and Afghanistan” It must necessarily be added that the quoted region likewise incorporates the vast expanses of the Eurasian steppes and forest steppes.

Notes

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On the possible location of the holy Hara and Meru Mountains in Indo-Iranian (Aryan) mythology. 1986

The location of the legendary Hara and Meru, the holy northern mountains of the Indo-lranian (Aryan) epos and myths is one of the many riddles in Eurasian ancient history that has been troubling researchers for over a century and prompting ever more, sometimes totally contradictory, hypotheses. As a rule, they are believed to be the Scythian Ripei or Hyperborei mountains mentioned by the authors of antiquity. Over 80 years ago The Arctic Home in the Vedas, by the outstanding Indian political figure, Bal Gangadhar Tilak, launched a series of publications related to this subject in one way or another and continued to this day.

The answer has never been found, as obvious from the two most recent publications – a book by G. Bongard-Levin and E. Grantovsky From Scythia to India (1983), The Ethnogeography of Scythia by I. Kuklina (1985). The two socalled Ripei Mountains locations, which the books propose, are mutually exclusive, though the authors proceed from the same ancient myths, historical sources and data.

Bongard-Levin and Grantovsky, analyzed the Avesta, Rigveda, Mahabharata,

the works of Herodotus, Pomponius Mela, Plinius, Ptolemaeos, and the information provided by medieval Arabian travelers, ibn-Faldan, ibn-Batuta, and concluded that the geographical characteristics, repeated without exception in every source, are factual a/id indicate that the Ripei Mountains, Hara and Meru were the Urals, since only they possess nearly all the specific features attributed to the holy northern mountains: high altitude, natural resources, proximity to northern seas, etc.

Kuklina, the author of The Ethnogeography of Scythia, disagrees entirely, and argues that “it is apparently necessary to first distinguish the concept of the mythical northern mountains from that of mountains north of Scythia where many

rivers began. Both of them were named Ripei. However there is no doubt that only the latter mountains can be localized, whereas the former, connected with the far north and Hyperborei, should be sought for in the myths of Indo-lranian peoples”.

Kuklina backs up her conclusions with a large number of comments by ancient authors – Pseudo Hippocrates, Dionisius, Eustaphius, Vergilius, Plinius, Herodotus, etc. – about the northern mountains called Ripei. She then cites, from Bongard-Levin and Grantovsky, examples of amazing similarities between Scythian polar concepts and ancient Indian and ancient Iranian “Arctic” tradition.

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