Attila Kagan of the Huns from the kind of Velsung

“And somewhere it would be audible for a fool to live,

Yes stupid to live, unreasonable?

And where, you hear, there is an Indian Earth,

Is the land of turkey all rich?

Like a lot of gold-silver there,

Yes, for more of that good pearl.

In the Indian land, the steppes are wild,

The steppe is wild, the forests are dark.

Yes, Indric the beast lives in those forests:

It’s all pearly,

And the tail mane is gold-plated,

And his hooves are all damask

From his nostrils fire burns,

Smoke emanates from his ears.

He runs to drink in the Tarja River,

He runs, runs – the whole earth trembles.”

Here, one can see that Tarja River is mentioned as the place of the ancestral home of the Indo-Europeans, which remained with the Hellenes in the form of Tartarus, as one of the places of the country of their ancestors.. Researchers have established the indisputable connection of Indrik the beast with the Vedic and Hindu deity Indra, and his weapon – a vajra, and a wahana (bearer) is the elephant of Ayravat, which also brings him closer to Ganesha, and on whose behalf the name of the country – India, and the sacred river – Indus, and the people – Indians, and religion – Hinduism are formed. And in the Russian North, many names of rivers with the most ancient common Indo-European root “indus” are still preserved. For example, the Indiga river, these are the river basins between the Pechora and Mezen rivers, the river flows into the Barents Sea, and one of the Indigi tributaries is the VREYA river (and it is known that Iriy-Vyriy is the name of the Kingdom of Heaven in Slavic myths). from Yamal, west of the Ob, in the same administrative district. The presence of places with the sacred name “Ida” in the Russian North is also interconnected. Ida is a village in the Babushkinsky district of the Vologda Oblast of Russia, Ida, the sacred mountain on the island of Crete, Ida, the sacred mountain of Troy, Ida, a river in Siberia, a tributary of the Angara. Ida, a river in Russia, flows in the Vologda and Kostroma region, Ida, a river in Slovakia. And of course, one cannot forget the legend of Idawell Field. Idavall or Idavallen (dr.-Scandinavian. Iðavöllr; Swedish. Idavallen; English. Idavoll) – in Scandinavian mythology – the plain on which the aces lived and had fun.

Scientists suggest that in the era of the ancient Indo-European ethnocultural community, Indra was the single supreme god of the Indo-Europeans. After the collapse of the Indo-European conglomerate of tribes and the departure of the Aryans from the North to the Hindustan peninsula, the memory of the Pre-Slavs, and subsequently of Russians, preserved one of Indra’s many hypostases – “Tsar of animals”, “to all beasts of the mother”. “A brief description of the people of Ostyatsky,” Novitsky says: “Some people who want to confirm the story for authenticity describe it in this way: it’s three arshins long, almost arshins long, its legs are like a bear’s, its horns are folded crosswise, and when digging caves, then it bends and stretches like a crawling snake. Some, contrary to this, argue that these bones belong to unicorns or some other marine animals, during the Noah’s flood they were applied and dried up on the ground with water, but they left the land in antiquity. “And the beast Indrik appeared. And the beast Indrik became the father of all the beasts, the beast of all the beasts. The beast Indrik himself is blue, and his eyes are golden. And maybe the beast Indrik turns into a mighty blue warrior. His eyes are golden, he shines with the blue radiance of inner light, he holds a stone club in his hands, and he is dressed in stone armor. And he is so huge, above the mountains he is underground. The beast Rides the Indrik giant the underground warrior through the underworld in a stone chariot.The wheels of the chariot are huge stone millstones, and monstrous black stone dogs, giant dogs, are harnessed to that chariot. And the eyes of those dogs burn like the lights of a thousand bonfires. And those dogs roar like a thousand thunders. And those dogs breathe fire and smoke. The beast Rides Indrik the giant underground warrior in the underworld in his chariot. And he fights with lizards and dragons underground. But the Underground Lizard creeps away from it into its hell. And he closes his hell on the copper door. “Throughout the Russian North and even further – in Manchuria and China – legends about a strange creature of unprecedented growth named indrik-beast are widespread. He is supposedly the size of an elephant and endowed with horns that perform the function of an earth-moving device. Descriptions of the giant mole named tin-shu or yin-shu (“the mouse that hides”) we find in ancient Chinese books. Despite the hyperbolic dimensions of the incredible beast, it should be recognized that folk art is by no means a baseless fantasy. Life and real observations gave storytellers for this legend quite reliable material.

As said, this creature lives in the earth. It digs passages and tunnels with its horn and thereby opens the keys, cleans the springs and fills the lakes and rivers with water. And if the indrik-beast rises under the ground, “the whole Universe will shake.” True, this is not a predatory beast, but a completely peaceful giant: “it does not offend anyone”, apparently eats plants or whatever it finds underground. Well, it is quite possible that in this case we are talking about real mammoths, whose tusks and frozen carcasses are often found in Siberia. Apparently, the legendary mole-giant tin-shu, and fan-shu, and indrik-beast, and the Finnish mamut are one and the same creature. The modern Russian name “mammoth” just comes from the old Russian word “mamut”. The Russians borrowed it from the Finnish tribes inhabiting European Russia. In many Finnish dialects, “ma” means “earth,” and “mut” means Finnish “mole,” meaning Mamut is an earth mole.

“The mountain gave birth to a mouse” is a saying in ancient Greece and Rome. What does it mean? Apollon —Sminfei, Sminfey (Σμινθεύς), in Greek myth-making, the epithet of the god Apollo in the north-west of Asia Minor in Troas. The very name Cminfey is derived from the word αμίνθος, which meant a Cretan mouse. In this regard, the mouse was an attribute of the prophetic god Apollo, hence the name of it ζωον μαντικώτερον (prophetic animal). One of the months (Σμίνθειον) was named by the name of Sminfey; in addition, ancient Greek authors mention the Rhodes festival of Sminfey. Pisarevsky writes that “The mouse in the cult of Apollo with Asclepius corresponds to the mole in the cult of Rudra with Ganesha” [Pisarevsky c / 5] (The legend that the elephant fears only the mouse).And if you examine further, then Ganesha and Indrik are also identical, the message about one Ganesh horn is interesting.. So, one tusk from Ganesha is Indrik (probably Apollon-Sminfey) and what is this tusk horn? Look at the curved swords of the Hittites daggers, Danish swords from Rorbi, the Sejm culture. And the image of the Hittite deities is shown with a curved sword, and the Danish sword is generally not a weapon, it is a ritual object, and most of all resembles an elephant’s tusk.

Swords from Rorbi, Denmark.

While irrigating a plot of land in Rorby, western Zealand in 1952, Torvald Nielsen discovered a curved bronze sword covered in ancient images. The sword was dated to the beginning of the Bronze Age, (around 1600 BC), and was at that time the first such sword found in Denmark. Thorvald Jensen, five years later, in the same place, while working in the garden, accidentally dug another curved sword. The found sword, like the first one, was covered with a pattern, and there was an image of an ancient ship with two pins. This is the oldest ship image in Scandinavia. These are also the most ancient metal swords found in modern Scandinavia. But these artifacts cannot be called weapons; they have never been imprisoned. The Hittites, a people in Asia Minor, had the same type of sword. Judging by the images on the bas-reliefs, similar swords were worn for ritual purposes by both the Hittite rulers and deities, according to the book of O. Henry “The Hittites” p. 201.

Among the monuments of the Sejm-Turbino culture, among the exhibits of the State Historical Museum of Moscow, there is a curved dagger, which, obviously, was used for ritual purposes.

Seima-Turbino culture. GIM, Moscow.

Twisted dagger, Relief depicting a Hittite deity. Turkey.

Of considerable interest is the sanctuary of the Kaninsky cave in the Trinity-Pechersky district of the Komi Republic. A feature of this place is the presence of traces of the activity of two cultural horizons: Seima-Turbino and medieval. In addition, single tools of the early Iron Age were found in the cave. In the cave, 41 damaged objects made of metal of the Seima-Turbino type were found. That is, the sanctuary has been used continuously for thousands of years.

Probably all of these ritual curved swords and daggers served as an attribute of worship of the gods, and not for military purposes. And the similarity between them is obvious, it is likely that these objects copied in some sense the Horn of Ganesha (Indrika), because the deity had only one horn, according to myths. And in Russian, the origin of the weapon from the Horn (the word Horn) remained, and in Latin from the word hand-armor (that is, the Romans thought the weapon was a continuation of the hand). It turns out that the horn of Indrik (Ganesha) was presented as a sacred object, a sacred weapon (probably, as in the sense of the Sungir burial, a weapon from a mammoth tusk was considered magic), and this probably explains the use of ivory for the hilt of weapons in later times. That is, the migration of Indo-Aryans from the coast of the Arctic Ocean is proved by the toponymy of places, the location of mammoth burial grounds in that region, and the emergence of myths about Ganesha, Apollon and Indrik-Zvere, in the areas of the Ob river basin, and the present Arkhangelsk, Vologda regions and the Komi Republic, and Khanty-Mansiysk Okrug, where even now there are cases of finds of the remains of mammoths. Also, numerous finds of the most valuable artifacts in the Yamal region and the mouth of the Ob river, as well as in the region of the river. Later Kama, the so-called “Zakamsky silver”, which was most likely the offerings from Iran, Byzantium to the sanctuaries of the Far North, described by Herodotus, who considers these places to be connected with the veneration of Apollo, and Herodotus gives evidence of Aristean who visited the High North in fulfillment vows. That is, the tradition, the recollections of the ancestral home, already at a later time turned out to be so strong that offerings to the gods to the ancestral home of the Indo-Europeans were sent from Iran and Greece, to which there is material evidence, these are the treasures of Yamal and Zakamsky treasures.

The emergence and migration of Indo-Aryan tribes

Yamnaya culture

The yamnaya culture (more precisely, the ancient pit of cultural and historical community) is an archaeological culture of the late Bronze Age – the Early Bronze Age (3600—2300 BC). It occupied the territory from the South Urals in the east to the Dniester in the west, from Ciscaucasia in the south to the Middle Volga in the north. The Yamnaya culture was mainly nomadic, with elements of hoe farming near rivers and in some hillforts. Hoes at the same time were made of bones (horns). Ceramic yamnaya culture is becoming more perfect. And blackened dishes appear, although, possibly, they are also milky (the film is formed due to milk)

Yamnaya men created wheeled carts (carts). The earliest finds in Eastern Europe of the remains of four-wheeled carts were found in the barbed burials of the pit culture (for example, the “Watchtower” on the Dnieper, the burial ground near the village of Yassky in the Odessa region, the Shumayevsky burial ground in Orenburg, etc.). A characteristic feature of the pit culture is the burial of the dead in pits under the mounds in a supine position with bent knees. The bodies showered with ocher. Burials in the mounds were multiple and often made at different times. Burials of animals (cows, pigs, sheep, goats and horses) were also found. In the steppe strip from the Danube River in the west to the headwaters of the Manych River in the east, there are approximately 160 graves of the pit culture with the remains of wheeled vehicles (wheels, carts), as well as their clay models and the remains of drawings. The oldest of the finds are dated on a calibrated scale to the 32th century BC. e.

Four-wheeled carts were discovered on the banks of the Yalpukh River in the south-west of Moldova, near the village of Mayaki on the left bank of the Lower Dniester, near the village of Sofievka on the Ingulets River, in another burial on Ingule. The remains of a two-wheeled cart come from the pit burial of the Watchtower grave near the Dnieper city. Another wagon was found in the Pervokonstantinovka burial ground near Kakhovka, and the remains of a two-wheeled wagon were found in the village of Akkermen in the Melitopol region. One wheel was found in a pit burial near the city of Rostov, in the burial of a mound 7 of the burial ground Gerasimovka I, Shumaevo II in the Urals. 3 wheels were found in Shumaevo OK II / 2, Abundant I 3/1 – 4 wheel simulations. Both wheels of a two-wheeled wooden arba from the Watchtower grave of the pit culture near the Dnieper city (III millennium BC) were made of a solid piece of wood, cut longitudinally, with round holes for the axle and thick hubs.

In the Samara region, a burial place was found for two people of antiquity 3,800 years old. The bodies are laid next to each other, face to face. As analysis of the genetic material showed, both people died from a plague stick, which had a genetic type similar to Justinian’s plague, and had the ability to live in fleas and thus be transmitted rapidly from person to person. Given that the plague stick from Samara is the oldest example of such a mutation in the plague, scientists have confirmed that massive population migration from the Yamnaya culture reached Europe, resulting in the culture of cord ceramics, and, in Central Asia and Altai, the Afanasyev culture. Analyzes of the remains of other European cultures – Srubnaya, Sintashtinsky, Potapovskaya and Andronovskaya – confirm that the plague stick has genetically linked lines to the one found near the village of Mikhailovsky.These cultures are an example of the reverse migration carried out by the farmers of these crops from Europe, up to Central Asia. The yamnaya culture originates from the Khvalynsk culture in the middle reaches of the Volga and from the Srednestogov culture in the middle reaches of the Dnieper, and it is also genetically called the funnel-shaped cup culture. Yamnaya culture gives way to Poltava. In the west, the pit culture is replaced by a catacomb culture. In the east there are Andronovo and carcass cultures. Kemi-Obinsky culture of Crimea is a derivative of the Yamnaya culture.

And in the Yamnaya culture there is already a rite of neutralization of the dead. Paired pit burial Tamar-Utkul VIII. The upper skeleton is abundantly sprinkled with ocher, the lower one is dissected and placed at the feet. Speaking about the dismemberment of the dead among the Yamnaya tribes, one should also mention something similar to the custom of demembration. The rite of demember, in its basic understanding, means the deliberate displacement of the bones of the human skeleton from its original position and placing them either in disorder or in the order directly opposite to the original position in which the deceased was at the time of burial. Not taking into account the cases when the dissected skeletons play an accompanying role in undisturbed bones, it can be reliably judged that the de-migration noted in the burials of the yamnaya culture of the region is a sign of a certain social stratum of society in the early Bronze Age.

However, the fact that to the east of the Dniester the yamnaya burial places with the use of reingumation is much less common than on the territory of the Prut-Dniester interfluve. This observation, to a certain extent, can serve as evidence that the demembration and the custom of laying the bones of a buried “package” is a narrowly local sign for the pit culture of the Dniester-Danube region.

No traces of the archaeological influence of the yamnaya culture in South Asia, including Tajikistan, were found. Linguistic studies also suggest that the languages of the Indo-Iranian group could come to South Asia not 3000 – 2500 BC, and later – between 2300—1200. BC e. These findings triggered a new search for a source for languages that were distributed during that period. As a result, the study showed that there was no mass migration of steppe nomads to South Asia from the pit culture in the early Bronze Age and the like; however possible. there was a migration from the steppe cultures in the late Bronze Age. Ymnaya were mined for metal in the Kargaly mining and metallurgical center.

Catacomb culture

The Catacomb cultural and historical community is an ethnocultural association of the Middle Bronze Age (XXV – XX centuries BC), spread in the steppe and forest-steppe zone from the Urals and the North Caucasus to the lower Danube. It was originally identified as an archaeological culture in 1901—1903. V.A. Gorodtsov.

Later, researchers identified local options that were identified as independent archaeological cultures. The concept of “catacomb cultural and historical community” was introduced into scientific circulation. It is represented by the monuments of the following catacomb cultures:

– old katakombnoy (XXV – XXIII centuries. BC.),

– Donetsk (XXIII – XX centuries BC),

– Middle Don (XXVIII – XXVII – XX centuries BC),

– inhulian (XXVIII – XX centuries BC).

The pioneer of the catacomb culture is V. A. Gorodtsov, who in the years 1901—1903 in the process of studying the barrow antiquities of the Seversky Donets drew attention to the burials in the catacombs – a specific funeral structure consisting of a vertical well (entrance pit), dromos (passage in the form of a corridor) and burial chamber (burial place). In accordance with the design features of the burial structure, the culture allocated by him was called catacomb. Catacomb graves are known in the same region and much later, both in the Sarmatian time and in the graves of the Salt-Maetsk culture. The very structure of the grave, consisting of a dromos and a burial chamber, often with a dome, has parallels in the famous grave of King Hinze in Germany, and probably with the construction of the famous domed tombs of Hellas. The most southern monuments are known in the steppes of Crimea, and the most northern – near Kursk and Yelets. Catacomb settlements are known on the Don (near Rostov), Kibikinskoye near Lugansk, Ternovskoye near Kamyshin on the Volga, etc. Later, researchers turned their attention to the heterogeneity of the catacomb monuments in different territories, which contributed to the identification of a number in the 50—60s of the XX century. local options. With the accumulation of archaeological material, prerequisites were created for understanding local variants as independent archaeological cultures of a single catacomb cultural and historical community, which was ultimately done in the early 1970s by researchers L.S. Klein and O.G. Shaposhnikova.