Etnography of North Russia and Hyperborea

Who are these Andronovites?

«I did not write anything about the original Indo-Aryans – about which -the ancestors of the people of Andronovo culture – archaeologists do not know anything yet, but they certainly existed» N. Chlenova.

Yes, they existed, but it should be written about the Andronovites in a broad sense, without taking the final decision on the question of whether they were Indo-Iranians or Iranians by language (although a significant part of the names of rivers, for example, on the territory of Srubnik and Andronovites, is recognized as Iranian). Indeed, some researchers, studying this problem, even came to the conclusion that the Andronovites were a «historical fiction», although most archaeologists and historians pay the most serious attention to the characteristics of the Andronovo culture, its distribution, the connection of Andronovites with other ethnic groups and their influence on the cultural development of these ethnic groups.

We can associate this influence with the period of the settlement of the Andronovites from the main centers of their folding in the middle and southern Urals and adjacent lands, i.e. with the period of their obvious separation from the array of Indo-Iranians, who are usually called by the common name of the Aryans (Aryans). The timing of this release has not yet been determined by researchers.

The monuments of the Andronovo culture, attributed to different periods of its historical development, differ markedly from one another. This should be considered the result of the mixing of separate groups of the Andronovites with other groups of the population that surrounded them or with whom they met, jointly settling in the same territory during their waste from the original common Indo-Iranian lands. Such contacts had to continue for a long time, otherwise archaeologists would not have found clear traces of their stay both in vast territories to the east of the Urals, and in some areas quite remote to the west of it.

The results of such mixing or combining them with other peoples include, quite obviously, the assimilation by these peoples of the elements of their language, which is supposed to be the Iranian language, from which Scythian subsequently developed.

Both branches of the Old Aryan (Indo-Iranian) language (the speakers of which in this collection are called Indo-speaking and Iranian-speaking) have left their noticeable traces on the territory of Eastern Europe – mainly in the vocabulary and names of some rivers. These names are often very persistent and persist for millennia.

Since in that distant era, writing did not yet exist, many words of the Andronovo language, like the forms, their economies and some trends of their religion, were reflected in the ancient parts of the Zoroastrian Avesta they created. The analysis of this monument made it possible to partially reconstruct the pictures of their life and ritual performances close to the Indo-lingual Aryans.

The discovery by archaeologists of many obvious traces of the Andronovo culture on vast lands east and southeast of the Urals makes it possible to identify the massive resettlement of Andronovites in Iran and in areas close to northwest India. It is not excluded that the battles of the Aryans with the Aryans described in the Avesta refer precisely to the border Iranian-Afghan and North Indian regions. It is difficult to define in another way such military contacts, if one does not take into account the fact that in the north-west of India already from the end of the 3rd and beginning of the 2nd millennium BC settled groups of Indo-speaking Aryans, coming wave after wave from the southeastern regions of Europe, mainly from the lands of the Northern Black Sea region. Subsequently, the gradual mixing of the Andronovites with the ancient Iranian (or, which is more often found in literature, the ancient Persian) society was promoted (and accelerated by this process) by the fact that representatives of the ruling dynasties adopted the religion of Zoroastrianism: in Parthia – the Arshakids (3rd century BC – 2nd century AD), and in Iran – the Sassanids (2nd -4th centuries AD).

The Avesta language was formed on the basis of ancient Iranian and ancient Indian dialects familiar to Andronovites (which dates back to the time of the existence of the Aryan, the ancient Indo-Iranian community, which was not divided into two branches). Apparently, that’s why the Avesta is so close to the Rigveda both in language and in the names of the gods.

Zarathushtra reformed common Indo-Iranian beliefs dating back to ancient times, and under the influence of these changes, some Aryan gods began to be described in the Avesta and perceived by the Iranians as enemies of the Zoroastrian gods. Such a transformation, like the folding of the Avesta itself, lasted for several centuries, although its authorship is attributed to one Zarathushtra, who lived at the turn of the 2nd and 1st millennia BC.

In the west, among the Indo-European peoples, there are relatively few Iranian borrowings taken from the Andronovites (the main borrowings from this language are associated with the Scythians, 1 millennium BC).

The Finno-Ugric tribes that lived in the Urals, in the Middle Volga region and beyond the Urals, gradually, over the course of a number of centuries, borrowed from the Aryans a certain number of words that are still preserved in their languages. The contacts of the Finno-Ugrians with the Aryans (or, as some scholars call them, common Indo-Iranians) took place in about the second half of the 2nd millennium BC and lasted until the Scythian time, the beginning of which is recognized as the 7th century BC.

Other influences of the Andronovo culture, in addition to borrowing a part from them, vocabulary, are not traced between representatives of these completely different two language families, although the existence of their cultures was almost synchronous.

It is even suggested that some Trans-Ural Finno-Ugric peoples were bilingual, they also knew the Iranian language.

As for the dating of the Andronovo culture, now there is a series of dates established by the radiocarbon method: in particular, the West Andronovo monuments date back to the second half – the end of the 2nd millennium BC.

An extremely interesting point for everyone who is attracted by the history of our distant ancestors is that in the ancient literature of Indo-speaking and Iranian- speaking Aryans, i.e. in the Vedas and Avesta there are indications that the Volga was known to the Aryans.

In the Rig Veda there is only one mention of it – in its 10th book, in the «Hymn to the Rivers,» it speaks of a certain river called the Race. Researchers consider it to be a tributary of the Indus, i.e. rivers on the lands of the settlement of Aryans in India, which had already passed into the realm of myths by some apparently half-forgotten river flowing in heaven.

In the Avesta, the Ranha River (Rangkha, Raha), flowing down from a high mountain, is chanted. Its upper reaches (this word is translated also as coasts) are captured by severe frosts – «the scourge of this country».

And if, as many scholars believe, the Indo-speaking branch of the Aryans left the lands of southeastern Europe east of the Andronovites, it is not surprising that in their memory the memories of this Race, explained as the Volga, were weaker than those of the Andronovites, who settled a considerable part of the coast Volga.

Their Ranha hydronym is close to the names of the Volga, such as Rava, Ravo, Rav, which, as many believe, are borrowed from the Aryan languages, preserved in Mordovian language, for example. So maybe Ranha is the Volga?

In the writings of the Greeks, the Volga is mentioned under the name Rha and Ra. And this series of names Rasa – Ranha – Rangha – Rava – Rha – Ra, in which the last three relate reliably to the Volga, makes us assert in the opinion that the ancient Aryans (both of their branches, but especially the Andronevites) knew the Volga. It is sometimes suggested that the Avestan Ranha could be both the Syr Darya and even the Kabul River in Afghanistan. But such assumptions are immediately crossed out by descriptions of frosts in the «country of this river», and the Avesta speaks of the amazing Ranha Delta, where it flows into the sea «with a whole thousand channels and a thousand lakes» (the anthem of Ardvi-Sure). This is an almost accurate indication of the Volga delta.

Zoroastrians in the Avesta liken the Ranha River to the great goddess Ardvi-Sur, «River-goddess Ardvi.» They glorify her as Ardvi full-flowing, wide and healing, growing vein, feeding herd and the size equal to «all waters taken together». But this entire still does not mean that the word «Ardvi» is a hydronym, i.e. the name of the river. No, this is her mythologized, heavenly name. She is the goddess of the river and it is often difficult to understand in the hymns which one is being discussed. For example: "…the good Ardvi flows from its Creator: beautiful white hands in spacious sleeves» or she "…in a chariot, holding a bridle, strives», and at the same time it flows down from the same mountain as the Ranha river and has a thousand channels. It is clear that by chanting the same object, under a real and celestial name.

It is said about the goddess Ardvi-Sura that she should make abundant sacrifices – a sacrifice that accompanies every appeal to the gods, this is the oldest custom of all the Aryan tribes – and in the Avesta the number of sacrificed animals is brought (as in the Rig Veda) to unprecedented, clearly mythologized volumes like a hundred stallions, a thousand cows and a myriad of sheep. But even such sacrifices do not achieve the goal, if Ardvi is asked to help defeat the Aryans – in this case, she invariably refuses the one asking. This means that the river-goddess, the patroness of the Aryans; was considered Ardvi-Ranha-Volga.

This cannot but be recognized as indisputable evidence of the stay of the Aryan tribes, and a long one, in Eastern Europe; and it is in the Volga and Ural lands. The northern nature is clearly stated in the hymn to Ardvi-Sura, in the description of the fact that four stallions are given to her: «Rain and Wind, Cloud and Hail, they constantly pour moisture… Innumerable snow and hail are poured on her… I pray to Mount Hukarya, …from which the good Ardvi-Sura flows down to us.»

This is all too similar to the Volga, especially in its upper reaches, in the «country of frosts.» But a certain doubt here can be caused by the description of the high altitude of Mount Hukarya, which does not coincide with the Valdai Upland.

Where is this mountain? So let us remember that until relatively recently, the Kama or Belaya rivers were considered the beginning of the Volga. The Russians also call this last White Volozhka, i.e. «White Small Volga». This river really originates from Mount Tiremel, one of the two highest peaks of the Southern Urals (in the Avesta, the Ranha River flows down from a mountain of «a thousand men»).

This means that in this matter, doubts about the identity of Ranha and the Volga should disappear. It is also interesting that Ranha is glorified in the Avesta as a beautiful woman, dressed in a luxurious tuba of 300 beaver skins. Firstly, the very fact of the need to wear a fur coat sharply pushes the mother river from the southern countries to the north. And secondly, it should be remembered that beavers are not found in Iran, and only the Aryan-Andronovites could bring here memories of the need to resort to warm clothes in the winter, and the memory of beavers abundantly found throughout the Volga basin.

Combining all the above data together, we inevitably come to the conclusion – about the irrefutability of the identification of Ranha and Volga, as well as confirming the idea that that the Iranian-speaking branch of the Aryans – Andronovites – came to the southern countries precisely from the region of the Volga-Ural lands, where they lived until the end of the 2nd – beginning of the 1st millennium BC.

«Steppe ceramics.» Northern Afghanistan

Pozdnyakov culture

Logging culture

Abashev culture

Andronovo culture

Andronovo culture

Andronovo culture

Andronovo culture

Andronovo culture

Chud

Priest A. Grandilevsky, narrating in 1910 about the homeland of M. V. Lomonosov, gives legends about the sanctuary «Chud idol of the god Iomally or Yumala», known from the descriptions of the 11th century, in connection with the city of Burma, which was on the banks of the Dvina and was a trading center of the edge. The legend says that in the rich cemetery in the middle «stood the idol of the god Iomalla or Yumalla, made very skillfully from the best tree: the idol was decorated with gold and precious stones… A golden crown with twelve rare stones shone on Yumalla’s head, his necklace was valued at 300 marks (150 pounds) of gold. On his lap stood a golden chalice filled with gold coins – a chalice so large that four people could get drunk out of it to the full. His clothes were superior in price to the cargo of the richest ships.»

The Icelandic chronicler Shturlezon, as A. Grandilevsky notes, «describes the same thing, mentions a silver bowl; the scientist Kostren confirms the narrative of folk legends about the treasures of the glorious people. One of these legends is listed in the memorial book of the Kurostrov church (sheet 1887, sheet 4 -th) reads:

«The idol of Yumaly was fused from silver and attached to the largest tree.» The very name of Yumal, Yomall or Yamal (recorded in the story about the campaign of the Norwegian Gund in 1025—1026 in Biarmia), surprisingly close to the name of the Vedic god of death, Yama (Yima); the possibility of such parallels convinces finding the idol in the cemetery and the fact that he was «attached to the largest tree.» Here, it is probably appropriate to recall the words of one of the texts of the Rig Veda, namely, «Conversation of a Boy with a Dead Father: I. Where under the divnifolia tree drinks with all the gods Yama our parent is the head of the clan there passes dear ancestors. We are this abode of Yama worship the gods blowing reeds decorate with laudatory stump.» (R.V.X.13)

And since the «temple of Yumalla (Yamal) was worshiped by the» gods as a home», there is nothing surprising in the fact that» Chud, coming to pray, sacrificed silver and gold into the bowl «and that» it was impossible to steal money or idol, because Chud she took good care of her god, constantly there were sentinels near him, so that they wouldn’t miss any thieves, springs were drawn near the idol, who would touch the idol, although with one finger, now the springs will sparkle, ring all kinds of bells and you won’t go anywhere…».

Note that Chud in the legends about her is constantly called the «white-eyed», which does not at all indicate the classic Finno-Ugric character of appearance, but on the contrary emphasizes the specific, inherent to the Northern Aryans exceptional light-eyedness.

A. Grandilevsky notes that in the memorial book of the Kurostrov Church it is written: «Until recently, this spruce was the subject of many superstitions… they were afraid to pass and pass by the spruce, especially at night, and schismatics considered it a sacred grove and buried there until 1840 the dead.» Thus, the spruce was considered sacred until 1840 among the Old Believers, which is generally not peculiar to the specifically Finno-Urian shrines.

It must be said that A. Grandilevsky (being a priest), nevertheless draws the following conclusion: «Culturally, the ancient Zavolotsky Chud, when it became already historically known, hardly differed much from the Kiev or Novgorod Slavs, it could hardly be in the category of half-savages, in the strictest sense of the word, because its development was far ahead of all other tribesmen… lived settled, having a capital… serf suburbs, graveyards and large settlements… your religious ritual… had princes to protect against enemies, erected pretty good urban or serf embankments… from prehistoric times, it had a very wide trade with the Scandinavians, Anglo-Saxons, with all Chud and Finnish peoples… Already Shturlezon, the Icelandic chronicler wrote about the fabulous riches of Yumalla, Norwegians were even interested in farming, which had taken root in the life of Zavolotsky Chud, and talked about him as an item worth special attention… The Dvinsky Zavolochye constituted the center of general attention and it was such only in the first quarter of the 11th century».

Kur-ostrov

A. Grandilevsky derives from «Chudsky native dialect» such names as Dvina, Pechora, Kholmogory, Ranula, Kurya, Kurostrov, Nalostrov, etc. But today we know that such hydronyms as Dvina and Pechora are of Indo-European origin; Racula – finds parallels in Sanskrit, where – Ra – possessing, contributing, a kúla – herd, clan, flock, crowd, many, family, noble family, noble clan, union, household, home, home.

As for Kurya, Kur-islands and Nal-islands, their names are close to the names of the ancestors of the «northern Kuru» of Mahabharata (an ancient Aryan family) – Nalya and Kuru.

Here it makes sense to cite the text of A. Grandilevsky, who delightfully described these parts at the beginning of the 20th century: «And, one legend says, in the region where the city of Kholmogory and its suburbs is now, a half-wild man of chudin came in the name of Kur, with him his mother, and probably a wife and some of his relatives or fellow tribesmen. The aliens really liked the delightful terrain of the future Kholmogory, everything here was the best for them. in the vicinity, many lakes, magnificent spruce groves and impenetrable wilds of black wood, gloomy wooded ravines, grassy islands provided convenient places for animal hunting, and for fishing, and for bird hunting, and for peaceful domestic work, and to protect against the enemy. Here, in the summer and in the winter, the water expanse opened beautiful paths to anywhere; in short, whatever the half-wild son of nature would have wished for himself, ready-made stocks opened up for him everywhere. Huge herds of wild moose and deer ran in here; here constantly lived bears, wolves, foxes, ferrets, martens, ermines, arctic foxes, lynxes, wolverines, squirrels, hares, in countless numbers; Ducks, geese, swans, pockmarks, black grouse, cranes, partridges, etc.; rivers and lakes were teeming with fish; immense numbers of mushrooms and berries were born. In deep troughs there could be natural and convenient pens for catching animals, for baiting moose and deer. In countless lake reservoirs, in straits and inlets, there were magnificent places for fishing with wicker, tops and just for killing anything, and catching a water or forest bird with snares asked for any savage in its own hands, as an easy task… The courageous Kur of his loneliness was not horrified; he liked the new area so much that he decided to stay here forever, not inviting anyone except his few companions. And so he occupied a high round hill in the bend of the Strait of Dvina, which since then has received his name along with the hill. Kur lived with his mother and others, until his own family grew up; then the children remained with their father, and their grandmother and those who had come with him earlier moved west to the high hills beyond the Bystrokurka River, than the folk tradition explains the origin of the Matigorsk region… Due to special life conveniences, and the fact that the Chud tribe was never exterminated here, as happened in neighboring regions, it was never driven out by anyone, it did not wage war, and it lived a settled working life, the future Kholmogorsky district was quickly filled with a population that has grown into a whole powerful independent semi-wild people – Chud Zavolotskaya.»

Kholmogory

It should be noted that further A. Grandilevsky describes this «half-wild» people in such a way that this definition becomes completely inappropriate. He writes: «He was so isolated among his fellow tribesmen as a separate way of life, and a noticeable increase in mental development, and a prominent authority in the field of religious cult, that without any struggle he took a weighty front-line position and, having spread its borders throughout the Dvina coast from The Wagoy River, was such an impressive force, even the wild Ugra, countless at that time, didn’t dare to measure it».

The desire, so characteristic of the authors of the beginning of our century, to show Zavolotskaya the Chud a semi-wild Finnish tribe, then assimilated by the Dnieper and Novgorod Slavs, who are at a higher cultural level, quite often leads to glaring contradictions. So Grandilevsky writes that according to legend, the descendants of the Kura (Kuru?) Were powerful people («representing an impressive force») and at the same time, speaking of the stone arrows, knives and axes found in the area of Arkhangelsk and Kholmogor, he concludes that Chud «had nothing but stone tools».

For us today, these stone tools testify to the fact that people («in the initial stage of development of Zavolotskaya Chud» – according to A. Grandilevsky) inhabited these lands as far back as the Stone Age, and the educated Orthodox priest in 1910 considered that: «Almost this helplessness (among the people whose neighbors didn’t dare to measure strength) developed for Zavolotskaya Chud that amazing trick about which all kinds of stories circulate among the masses, weren’t these needs prompted by a small tribe („spread – its limits throughout the Dvina from the lower reaches and ending with the Vaga River “) to live, straining her forces in the struggle for self-preservation, didn’t she temper their body in such a powerful nature that among the people they are now amazed at the stories about the heroic strength of Zavolotskaya Chud, and these stories, it must be assumed, have some truth».

And further: «… traditions point to the heroic growth and strength of the ancient Chud and attribute to it the ability to talk to each other at enormous distances; from Kurostrov to Matigory, to Ukht-ostrov, and from there to Chukhchenemu.»

We must pay tribute to A. Grandilevsky, he was somewhat puzzled by the fact that the description of the heroic appearance of Chud did not match what he saw among the Kholmogory peasants – «eyes are dark brown, hair is black, sometimes like tar, dark complexion and usually low growth». One can agree with him that «the Finnish origin of the Chudian tribes does not speak at all in favor of powerful growth,» but it is difficult to imagine that «Chud Zavolotskaya herself could fall as an accidental exception, in special conditions that, however, were not included into a positive law for posterity».

Mati-gory

Havro-gory

Pomors

Indeed, the progress of the early Iron Age, when in the second half of 1 thousand BC the climate of the North of Eastern Europe changed dramatically and dark-coniferous taiga and tundra are replacing broad-leaved and mixed forests, the composition of the population has somewhat changed, and aliens from the Urals, Finno-Ugric tribes, are more actively involved in the process of ethnogenesis.