Introduction
The fourth book of Herodotus ' History, the Scythian Logos, is dedicated to the Scythian tribes that lived in the Northern Black Sea region. According to most researchers, in the middle of the fifth century BC, Herodotus made a trip to Olbia. According to the most optimistic assumptions, he even visited Colchis (Rybakov, 1979, p. 89; Neihardt, 1982, p. 229). The work was written on the basis of the author's personal observations, information received from informants, and materials from written sources. "Scythian Logos", despite the compositional harmony, persuasiveness and clarity of the presentation, caused an ambiguous assessment of both contemporaries and representatives of subsequent eras. Herodotus was sometimes called the "father of history" or the "narrator of fairy tales" (Dovatur, Kallistov, and Shishova, 1982, p. 11). Many of the data presented in the work have given rise to questions and various interpretations.
Ritual cleansing
The Scythian Logos describes in detail the funeral rite of the Scythians. According to the narrative, at the final stage of the funeral, the Scythians " washed and anointed their heads... do the following with the body. They place three poles tilted one to the other and pull wool blankets around them. Moving the blankets as tightly as possible, they throw red-hot stones into a vat placed in the middle of the poles and blankets... by taking the grains... then they throw the seeds on the hot stones, and then they put them under the covers. The filled grain is smoked and emits so much steam that no Hellenic steam room can surpass it. The Scythians, enjoying the steam room, scream. This is what they have instead of washing..." (Hdt. IV. 73-75) (quoted from: [Dovatur, Kallistov, Shishova, 1982, pp. 127-129]). No doubt Herodotus mistook the cleansing ritual for an ordinary wash, but he described it with surprising accuracy and detail. The description is so clear and specific that it gives the impression that the author directly observed this "ablution". However, until now, archaeological excavations in the Northern Black Sea region and the Caucasus have not revealed evidence confirming the existence of this custom. The available data is vague and controversial. For example, already in the burials of the Scythians of the fifth century BC there are stone spheroids, or "sling stones", with a burnt surface. However, they are rarely found in vessels. Although some archaeologists suggest that cannabis was sprinkled on the fire-heated spheroids (Gavrilyuk and Boltrik, 1990, p.81), no plant remains were found attached to them. Even in mound 2 near the village of Krasny Podol in the Kherson region, where there were 75 spheroids in a wooden vessel, none of them had traces of fire (Skoryi, 1997, p. 52).
In the IV-III centuries BC, ceramic incense burners resembling pots, mugs, jugs, glasses, stacks, and bowls became widespread among nomads in the Dnieper region, Pobuzhye, and Crimea, as well as in the Southern Urals [Yakovenko, 1971, pp. 87-93; Smirnov, 1973, pp. 166-175; 1975, p. 172; 1984, p. 58,
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86; Dashevskaya, 1980, p. 18-28; 1991, p. 28; Kovpanenko, 1986, p. 66, fig. 68; Savelyev, 2000, p. 29, note 17]. But coals and ash are rarely found in them, and stones and hemp are not recorded at all. These vessels, as a rule, are small-sized and not even smoked.
At the same time, large ceramic vessels of jar and jug shapes appeared in the Ciscaucasia, sometimes containing coals and pebbles [Abramova and Petrenko, 1995, p. 39-40, figs. 1, 3, 6; Marchenko, 1996, p. 167-168]. However, pebbles are usually not burnt, which allows some researchers to see these vessels not as incense burners, but as peculiar emblems reflecting the idea of rebirth after death [Pikalov, 2000, p.190].
Perhaps only finds from the south of Siberia and Central Asia serve as reliable proof of the truthfulness of Herodotus ' report. One such piece of evidence was found in Gorny Altai (although it dates back to a later time than the creation of the "History"). In the Second Pazyryk mound, models of the skeletons of huts with a leather blanket and two bronze vessels filled with "broken stones" and charred hemp seeds were found (Rudenko, 1953, p. 4). 98 - 99, 332 - 334]*.
Another confirmation, demonstrating the already modified rite, is the bronze pot from the mounds. 2 of the Shestakov burial ground in the Kemerovo region (c. II century BC), which contained pieces of burnt wood and three hollow bronze objects of egg shape (Martynov, Martynova, Kulemzin, 1971, pp. 24, 214, Fig. 12). The next piece of evidence, dating back to the Herodotus period, is an incense burner from urach. Ust-Khadynnyg in Tuva (Pankova and Khavrin, 2002, pp. 11-12). The object was found in an undisturbed burial mound of the 5th century BC with one grave in the center, in which two human skeletons with household items and weapons were located in a log cabin (Ust-Khadynnyg II, mound 40). There was still room for one more deceased in the log cabin. However, instead of a skeleton, there was a ceramic vessel turned upside down, filled with burnt rubble with charred grains sticking to it and the burnt remains of plants.
All these facts suggest that the ritual mentioned in the "Scythian Logos" originated no later than the beginning of the fifth century BC and existed only among Asian nomads. Consequently, Herodotus could not have been a direct observer of these ritual actions. The source of information for him was hardly the oral stories of the Scythians who participated in the rite; then the story would have grown with colorful details and would not have been characterized as an ordinary washing. The reportage nature of the sketch indicates that Herodotus used a fragment of a written work, the author of which personally visited the Asian nomads. Moreover, in this work, a significant place should have been given to ethnographic observations**.
Some data suggest that in the Asian part of the nomadic world, the tradition of cult smoking existed at an earlier time. For example, in Tuva, in the Arzhan-2 mound (the second half of the 7th century BC), two stone saucers were found lying next to clusters of fruits and seeds [Arzhan..., 2004, p.20]. Objects similar to one of the saucers in the form of a comma and dating from approximately the same time were found in Kazakhstan. One of them contained coals (Tasmola-VL mound 2 [Margulan et al., 1966, p. 335-336]), while the other contained grains of some plant (Uygarak, mound 11 [Vishnevskaya, 1973, p.14]). Archaeologists found a similar thing with charred cilantro seeds in the Altai mound of the IV-III centuries. B.C. (Ak-Alakha-3, mound 1 [Polos'mak, 2001, pp. 75-76]). However, all the saucers were small in size and could not be directly related to the ritual described***.
Incense burners of the ancient nomads of Asia
The incense burner from the Scythian Logos is called σκαφη, which translates as a vat, basin, bowl, trough, bath, pool [Ancient Greek-Russian Dictionary, 1958, p. 1478]. The vessels found in the mounds containing plant remains are different in shape and do not fit this definition very well. One of the Pazyryk bronze objects (height 14.8 cm, diameter 9.8 cm) has a rounded body, a small corolla, two ring-shaped handles extending from the walls under
* The remains of model huts were probably located in other Pazyryk mounds, as well as in the First Tuekta Mound (Rudenko, 1953, p.52; 1960, p. 109-110).
** Among the sources that have come down to us, fragments of the poem "Arimaspeia"by Aristaeus of Proconesus most correspond to these requirements. Until now, disputes about the time of writing the poem (VII - first quarter of the fifth century BC) have not subsided (see: Dovatur, Kallistov, Shitova 1982, p. 220, note 181; Alekseev, 2003, p. 90). In this case, it does not matter, since Herodotus did not hide his acquaintance with" Arimaspeia " (Hdt. IV. 13) (see Dovatur, Kallistov, and Shishova, 1982, p.105).
*** An illustration of the diverse use of such objects is the incense burner of Tuvans - a small stone tile on which juniper branches are burned (Keni-Lopsan, 1995, p. 65, 194). However, it is possible that the saucers, like most nomadic stone altars, served as "pressure stones for squeezing soma/haoma", since even in this case plants and fire could be combined (Fedorov, 2001, pp. 30-31).
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1. Bronze incense burners (according to [Demidenko, Kobe, Firsov, 2002, Abb. 4; Subbotin, 2000, fig. 5, 27; Samashev, Grigoriev, and Zhumabekova, 2005, p. 64]).
1-Kosh-Pei-1, mound 2; 2-Berezovsky burial ground, mound 2. 21; 3-Aymyrlyg; 4 - Minusinsk region; 5-Nazarovsky burial ground; 6-Tolstoy Cape V, mound 1; 7-Abakan steppe; 8-Perm; 9-Khovuzhuk, mound 7; 10-Shestakovsky burial ground, mound 2; 11-Dogee-Baary II, mound. 15; 12-Tolstoy Cape V, mound 2; 13-Besagash treasure; 14-Oraki (scale unknown); 15, 16-Uzynbulak village (scale unknown).
at an angle, and a conical pallet. Another item (perhaps more closely related to σκαφη) (maximum length 12.3, width -11.5, minimum length 10, width -9 cm) is a tapering rectangular box on four legs, equipped with four handles in the form of rings and a fluted rod. The incense burner from the Shestakov burial ground (height approx. 7, diameter approx. 9,5 cm) is a bronze pot with a narrowed bottom and two horizontal ring-shaped handles (Fig. 1, 10). Vessel from Ust-Khadynnyg (height 14.5 cm, diameter 15 cm) - a ceramic pot decorated with a roller at the corolla, with two sub-rectangular horizontal handles. Obviously, the Scythian Logos dealt with other things.
Apparently, the predecessor of Herodotus, visiting the Asian steppe dwellers, found the ritual at a time when a special type of tableware had not yet been developed for smoking and various capacious containers were used, for example, large wooden bowls, ladles or metal cauldrons. All of them are known from excavations of Asian mounds of the Scythian Archaic period (Smirnov, 1964, p. 128-131; Chlenova, 1967, p. 94-100; Bokovenko, 1991, p.261-263; Arzhan..., 2004, p. 20-21, 26, 59). It is also possible that stone vessels similar to the products of the previous era from Northern China and Central Asia were originally used (Kizlasov, 1979, Fig. 79; Varenov, 1999, fig. 3, 7; 4, 7, 3, 5; 5, 5].
Later, at another stage of the ritual's development, it was necessary to create objects of a certain shape, specially designed for smoking. They were rounded pots with ring-shaped handles, which appeared among Asian nomads around the beginning of the fifth century BC. Individual pots were provided with a conical pan (Pazyryk incense burner)*. They were cast from bronze according to the melt-burn model (Minasyan, 1986: 73, 77-78) and had various sizes: height from 4-5 to 13-14 cm, diameter from 5-6 to 21-22 cm. Such incense burners were found in Semirechye, Southern Siberia and Central Asia [Martynov, 1979, pp. 61-62, tab.. 28, 1 - 6, 9, 10, 12; 5, 27; Demidenko, Kobe, and Firsov, 2002, Abb. 4; Catalog..., 2004, p. 34, fig. 1; Samashev, Grigoriev, and Zhumabekova, 2005, p. 64], one specimen is from the Volga region (Aspelin, 1877, N 317) (Fig.
It seems most likely that the formal prototype of the new cookware was large boilers without pallets with side ring-shaped handles from Semirechye (Spasskaya, 1956, Table I, 5, 6, 9, 18, 19; 1958, pp. 180-182, 187, 189, fig. 1]. However, in comparison with boilers, incense burners have disproportionately large handles, adapted not for cooking.
* Many of these vessels have a concentric roller or recess on the outside at the bottom. Researchers usually define a roller as the remains of a lost pallet (Spasskaya, 1956, p. 159; Kurochkin, 1992, p. 27). However, most likely, it is a molding or shrinkage seam (Minasyan, 1986, p. 64) or a trace of a device that allowed holding the vessel with its mouth up during drying. The depression could have been formed as a result of the impression in the clay form of a ring made of organic material that served as a stand.
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for hanging, and for holding in the hands. The fact that incense burners appeared on the same territory together with boilers is confirmed by a comparative analysis of boilers: the earliest samples are the largest. The Besagash hoard in Semirechye includes the largest known specimen: corolla diameter 16.5, body 21 - 21.7, height 14 cm (Bajpakov and Ismagil, 1996, Abb. 2, 1] (Fig. 1, 13)*. However, cauldrons are found mainly in Southern Siberia and Central Asia (Demidenko, Kobe, and Firsov, 2002, Abb. 7). Perhaps, their small number in Semirechye is explained by the great variety of cult metal dishes here, some types of which could be functionally equivalent to kettles. Moreover, around the end of the 5th - beginning of the 4th century BC (or somewhat later [Dzhumabekova, 1998a, p. 126, 130; 1998b, p. 81]), incense burners began to be made in Semirechye, which became the most popular in the region-flat dishes on high pallets decorated with zooanthropomorphic figures [Zimma, 1941 18, 4, 5; 20; Martynov, 1955, figs. 65-67; Artamonov, 1973, il. 45-48, 51; Dzhumabekova, 1998a, fig. 1; 1998b, fig. 2, 3].
In the 5th century BC, incense burners penetrated the Sayano-Altai zone. It is possible that a specific rite described in the Scythian Logos was introduced along with them, since during this period local tribes were strongly influenced by nomadic cultures from the territory of Kazakhstan and Kyrgyzstan [Chlenova, 1967, p. 98-101, 108; Savinov, 2002, p. 128]. It is possible that most of the Sayano-Altai incense burners were the product of Semirechensk craftsmen. The local population made up for the lack of special metal vessels for smoking with objects made from simple, more affordable materials, as demonstrated by the discovery from Ust-Khadynnyg.
Among all the known incense burners, a significant part is found outside the burials (in this case, we can only talk about the type of vessels, since they were not burned and did not contain any stones or plant remains). This does not contradict Herodotus ' account, since it says nothing about the burial of incense burners in graves. The presence of a number of vessels in the burials suggests that the rituals with smoking were diverse. As the analysis showed, some incense burners were used for a long time, sometimes undergoing repairs, like an object from the burial mounds. 2 burial grounds of Tolstoy Mys V (Bolshoy Novoselovsky Kurgan) in Khakassia (Kurochkin, 1992, pp. 27-28) (Figs. Other samples, for example, a vessel from mound 15 of the Dogee-Baary-2 burial ground in Tuva, not only did not show signs of wear, but also were not blackened; they served as a kind of sign (Chugunov, 1996, p. 71) (Fig. 1, 11). The construction of miniature huts over the incense burners in the Second Pazyryk Mound was clearly symbolic. In some cases, similar vessels placed in graves marked the absence of the deceased. For example, in the monuments Ust-Khadynnyg II, mound 40, Dogee-Baary-2, mound 15, Khovuzhuk, and mound 7 in Tuva, incense burners were located on the site of the missing skeleton (Figs. 1, 9, and 11). It should be noted that the inverted position of the incense burner is recorded not only in Ust-Khadynnyg P. Similarly, a stone cylindrical incense burner was installed in the kurgan of the IV-III centuries. BC in the Pritobolye region [Potemkina, 2005, p. 116]. Judging by ethnographic sources, this arrangement of burial equipment emphasized the moment of transition to the Chthonic world [Zelenin, 1991, p. 351; Funeral and memorial customs..., 1993, p. 147; Tolstoy, 1995, p. 214-222; Vorobyov, 2001, p. 506-508].
The ritual of fumigating funeral participants could also involve purifying the grave pit itself with smoke****. It is possible that before the burial, a vessel with smoldering plants was placed in the grave. After some time, it was extracted for use in other rituals, as well as in regular funerals. But the incense burner was left in the grave if for some reason it was not possible to bury the corpse [Chugunov, 1996, p. 73].
The large number of incense burners allows us to conclude that they were public property (tribe? of a separate kind?). Even vessels from elite burials (the Second Pazyryk mound; Tolstoy Mys V, mound 2; Kosh-Pei-1, mound 2) (Figs. 1, 1, 12) can be considered not as the property of the deceased, but as a ritual tool for his "seeing off" [Savinov, 1995, p. 7 - 8]. It is possible that
* The object found in 2002 in oz.has similar dimensions. Issyk-Kul (oral report by A. I. Torgoev).
** Most archaeologists associate the origin of these vessels with the Semirechye region (Smirnov, 1964, p. 135; Bajpakov and Ismagil, 1996, p. 351; Demidenko, Kobe and Firsov, 2002, p. 289-290). Another opinion was expressed by G. N. Kurochkin and K. V. Chugunov: incense burners are an invention of Sayano-Altai nomads [Kurochkin, 1992, p. 28; Chugunov, 1996, p.73]. A compromise option was proposed by B. A. Litvinsky, who named Southern Siberia, Altai and Semirechye as the birthplace of bowlers [2000, p. 282].
*** K. F. Smirnov (1964, pp. 135-136) suggested the same origin of typologically similar pots found in the Volga region and the Southern Urals.
**** For many modern peoples, fumigation of burial sites is a common cult practice (see: [Family ritual..., 1980, p. 106, 118, 134, 171, 191, 214; Tylor, 1989, p. 497; Babaeva, 1993, p. 97; Funeral and memorial customs..., 1993, p. 17,20,62, 158, 178,210,221,259-260]).
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2. Bronze pots (according to [Demidenko, Kobe, Firsov, 2002, Abb. 5]). 1-Gilgit; 2-Alichur II, Kurgan. 3; 3-Khargush II, mound 1; 4-Pamir; 5-Khargush II, mound 3; 6-Khargush II, mound 5.
Among the purification rites of the Asian nomads, there were simple forms that did not require the use of specially made objects. Judging by ethnographic sources, fumigation could be performed by smoldering bundles of plants that mourners held in their hands or placed on the ground, stone, or grave structure.
Some of the known incense burners are small in size. Consequently, they were not receptacles for hot stones, but served other purposes. It is possible that these vessels were used to burn crumbled dry plants or contain sacred beverages. Such an application is quite likely; the purpose of things sometimes changed over time or a similar form extended to functionally different vessels [Korolkova, 2003, p. 55].
Researchers usually include a group of fifth-and fourth-century B.C. kettles from Tajikistan and Pakistan in the same typological series as incense burners. These vessels are equipped with horizontal or vertical handles-rings, their mouths are decorated with a roller in the form of a twisted rope. In size, they coincide with small incense burners (height from 6-7 to 7-8 cm and diameter from 8 to 10 cm). Often pots have an additional rod-shaped handle ("pseudosliv"), decorated with the image of the head of a bird of prey or herbivore. The body of one bowler hat is decorated with two figures of rams (Litvinsky, 2000, pp. 277-284). The appearance of these products combines the features of two types of vessels - an incense burner and a zooornithomorphic bucket (Fig. 2)*.
Not only small pots and massive cauldrons are similar to incense burners. The rounded shape of the body and the arrangement of handles bring them closer to pots with a drain [Spasskaya, 1956, Table I, 23; 1958, pp. 181-182; Smirnov, 1964, pp. 131-136, Fig. 14, 8; 70, B, 10, 11; Chlenova, 1967, p. 98 - 99, Tables 18, 13, 14, 17; Demidenko, Kobe, Firsov, 2002, Abb. 1-3; Korolkova, 2003, p. 55; Samashev, Grigoriev, and Zhumabekova, 2005, p. 64]* * and vessels with segmental structures-
* The smallest specimen (height 2, diameter 2.4 cm) was found in mound 1 of the Ust-Khadynnyg I burial ground in Tuva (Vinogradov, 1978, p. 217; Archeologiya..., 2002, p. 181) (Fig. 3, 2). It is a bronze bucket with a handle ending with the image of an animal's head. To date, this is not only the only object of this type found outside the territory of the Pamir-Hindu Kush, but also the earliest, since the mound dates back to the VII century BC. However, a later date is not excluded, since the burial was looted and the votive could belong to robbers (oral report by K. V. Chugunov).
** Researchers have noted that some items 'drains' could not be used for draining liquids. R. S. Minasyan considers them to be bushings for fixing wooden handles [Minasyan, 1986, p. 73], and M. A. Ochir considers them to be used for fixing wooden handles.-
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3. Samples of votive vessels (different scale).
1-golden cauldron, Arzhan-2 (according to: [Arzhan..., 2004, p. 41]); 2-bronze ladle, Ust-Khadynnyg I, mound 1 (according to: [Archeology..., 2002, p. 181]); 3-golden vessel, Siberian collection of Peter I (according to 254]); 4-ceramic vessel with a drain, Uygarak, mound 28 (according to [Vishnevskaya, 1973, Table X, 20]); 5-bronze jug, Bystrovka-2, mound 5 (according to [Borodovsky, 2001, 23]).
Ilinskaya and Terenozhkin, 1983, p. 128, 131, 146, 147; Korolkova, 2003, Fig. 3, 17, 20; 4) (note that the shape of the handles of the Ust-Khadynnyga I incense burner is somewhat similar to segments).
The genesis of these ritual vessels of ancient nomads seems to be as follows: cauldrons without pallets, having ring-shaped handles, served as the basis for creating incense burners-pots, as well as pots with a drain. The fusion of external features of incense burners and ladles with a rod-shaped handle led to the appearance of a group of pots of the Pamir-Hindu Kush. Probably, vessels with segmental handles developed differently.
The Legendary Bowl
According to the legend recorded by Herodotus, "he was the first to appear on this (Scythian. - V. K.) land... a man named Targitai... He had three sons: Lipoxai and Arpoxai, and the youngest, Kolaxai. During their reign, golden objects dropped from the sky fell to the Scythian land: a plow with a yoke, a double-edged axe and a bowl. The eldest, seeing them first, came up to take them, but the gold caught fire as he approached. After... the second one came up, and the same thing happened to the gold again... at the approach of the third... it went out, and he took it back to his room. And the older brothers after that, by mutual agreement, transferred all the royal power to the younger one" (Hdt. IV. 5) (quoted from: [Dovatur, Kallistov, Shishova, 1982, p. 101]).
In the search for material analogues of the legendary bowl, special attention should be paid to vessels with segmented handles*. There are many unresolved issues associated with them. Thus, their closest prototypes have not been identified and the formation process has not been clarified [Mantsevich, 1949, p. 217; Onayko, 1970, p. 36; Melyukova, 1979, p. 195; Ryabova, 1987, p.149-150]. These vessels appeared in the Northern Black Sea region at the end of the fifth century. - the beginning of the IV century BC and existed until the beginning of the III century BC (Fig. 4). The Scythians made them out of metal, molded them out of clay, carved them out of wood, and decorated them with metal plates. This type includes magnificent examples of jewelry art-bowls from Gaiman's Grave, Chmyrev's Grave and Solokha (Figs. 4, 13-15). In Scythian funerary ware sets, these silver and gilded items decorated with relief images are the undisputed dominant items (Ilinskaya and Terenozhkin, 1983, pp. 145-146, 148; Mantsevich, 1987, pp. 22-23, 88-92). It is also important that images of such bowls are not represented in the feasting scenes on the monuments of Hellenic-Scythian toreutics [Kisel, 2002a, p. 35; 2003, p. 59].
Goryaev - elements of the distillation apparatus or tubes for inhaling, smoking intoxicating compounds [2004, p. 169-170, 174]. However, such vessels are only a variant of one type. Most of the pots are equipped with fully functional drains.
* In most cases, segmental protrusions can be called handles only conditionally, since they are not able to withstand the load of a filled container [Mantsevich, 1987, p. 91]. Therefore, some researchers define them as stops (Rayevsky, 1977, p. 37; Ilinskaya and Terenozhkin, 1983, p. 145; Kuznetsova, 1993, p.77-79).
** The claim that the segmented handles of Scythian bowls appear only "after they were made by Greek craftsmen "(Kuznetsova, 2004, p. 99) is a mistake, since many similar vessels are found in monuments that are not directly related to Greek culture, for example, the First Filippovsky Mound in the Southern Urals (Pshenichnyuk, 2000)., fig. 2, 3; 4, 5, 10] (4, 9). In addition, some evidence (broken handles of ceramic vessels made in the Scythian animal style, from Zivie in Iran) suggests the existence of such bowls already at the early stages of Scythian history [Kisel, 2002a, p. 33].
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4. Vessels with segmental handles (according to [Korolkova, 2003, Fig. 4]) (the scale is different).
1-Mordvinovsky mound; 2 - Bulgakov; 3,4, 6-Frequent mounds; 5-Berdyansk mound; 7,8-Alexandropolsky mound; 9-First Filippovsky mound; 10, 11, 14 - Solokha; 12-Donskoy burial ground; 13-Chmyreva Grave; 15-Gaimanova Grave.
All this allows us to conclude that vessels with segmented handles were one of the main Scythian relics that were used in the most significant (tabulated for the uninitiated?) rituals. Perhaps they, unlike incense burners, were associated with the element of fire only symbolically and primarily acted as containers for sacred "fiery" liquids, which are known in the folklore of many peoples*.
* The author devoted a separate article to proving the presence of a "fiery" drink among the Scythians (Kisel, 2002a).
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It is possible that the Black Sea Scythians saw in these objects the legendary cup that fell from the sky.
The Chalice of Hercules
The celestial cup is very similar to another object from the "Scythian logos" - the vessel of Hercules. As follows from the second ethnogenetic legend, Hercules became the ancestor of the Scythians, having entered into a relationship with a half-woman, half-snake, who gave birth to three sons from him. Before leaving Scythia, Hercules left his beloved two things, explaining that with their help she would be able to determine the most worthy of her sons. "By drawing one of the bows... and after explaining the use of the belt, he handed over the bow and the belt with the golden bowl at the upper edge of the clasp and, having given it, left" (Hdt. IV 9, 10) (quoted from: [Dovatur, Kallistov, Shishova, 1982, p. 103])*. Both items are made of gold and are directly related to the origin of the Scythians.
Having finished retelling the legend, Herodotus adds:: "And because of this chalice, the Scythians still wear chalices on their belts" (Hdt. IV. 10) (quoted in [Dovatur, Kallistov, Shishova, 1982, p. 103]). Carrying a vessel for personal use is customary among representatives of modern nomadic cultures [Kuehner, 1908, p. 58; Diakonova, 1988, p.56]. However, Herodotus had in mind, most likely, a symbolic thing. The existence of suspension vessels in European Scythia in the pre-Herodotus period is not confirmed archaeologically***.
Since the second half of the 5th century BC, large rounded bowls appear in Scythian mounds, attached to the belts of the buried. These vessels cannot be attributed to everyday household utensils, since they are made of gold or wood with gold overlays [Boltrik, Fialko, Cherednichenko, 1994, p. 146]. Similar finds are found in monuments of the same period in the Asian part of the nomadic world. However, a fragmented wooden bucket on a belt recovered from a burial site in Tuva does not differ from an ordinary object (Chugunov, 1996, p. 71). Much more interesting and important is the find from the Arzhan-2 mound-a gold miniature model of a cauldron with a tray attached to a chain, covered with zoomorphic images (Arzhan..., 2004, p. 41) (see Fig. 3, 1)****. This pendant confirms the accuracy of Herodotus 'report and points to another" Asian trace "in the " Scythian Logos"*****. Numerous metal votives have also been found in Central Asia and Southern Siberia, repeating the shape of various types of dishes (mainly boilers) that existed throughout the Scythian period (Artamonov, 1973, il. 253-256; Kulemzin, 1979, pp. 90-92, Fig. 43, 6; Martynov, 1979, with. 61-62, Tables 28, 11; Antiquities..., 1991, cat. 175, 183; Borodovsky, 2001, Fig. 23; Archeologiya..., 2002, p. 181] (see Fig. 3). Some samples also penetrated the European region [Abramova, Petrenko,
* Earlier, the author suggested that when Herodotus named the vessel that fell from the sky and the cup of Hercules φιαλη, he sought not so much to reflect their external similarity to the ancient phial, but to emphasize the sacred significance of the objects [Kisel, 2003, pp. 57-59].
** Probably, later these bowls were reflected in the Nart epic in the image of the vessel Nartamonga, Uatsamonga, Avadzamakyat, which acted as a treasure, a model of the world, a symbol of abundance and prosperity of the Nart people. According to some legends, the sacred vessel was kept in a grotto, cave, or simply buried in the ground [Inal-ipa, 1998, p. 73; Antonova, 1986, p. 58; Narty..., 1994, p.408]. This finds a parallel in the "Scythian logos", since the Scythian ancestor lived in the cave, where she kept a belt with a golden bowl and a bow. The Nart vessel, like the Scythian one, was associated with the element of fire, since it could spontaneously boil [Inal-ipa, 1998, p. 43 - 44, 73, 104, 109, 163; Narty..., 1974, pp. 268-272; 1989, p. 258 - 260, 272 - 273; 1994, p. 516; Dumezil, 1990, p. 176, 178-180].
The most accurate correspondence of the Nart epic to the "Scythian logos" is found among the Karachays and Balkars in the legend of the golden ladle of the Nart. The ladle itself rose to the mouth of the truthful, but it did not allow the liars to approach it. Its contents inspired courage, strength, and wisdom. The ladle was kept by the girl Ai (luna) in a chest in the fortress on the top of a cliff. The devil, who stole the shrine and hid it in the very center of the firmament, deprived the sleds of their power. Only a bogatyr could knock down a bucket with the help of a sled bow (Narty..., 1994, pp. 590-592).
*** The Scythians ' familiarity with Caucasian miniature vessels and votive rithons (Bessonova, 1983, p. 103; Domansky, 1984, ill.3) is doubtful. T. M. Kuznetsova made an original but controversial suggestion that the "Scythian Logos" describes one of the types of nomadic mirrors that were hung to the belt [2002, pp. 76-78].
**** The pommel of one of the golden pins from the same mound resembles a bucket [Arzhan..., 2004, p. 38].
***** It should be noted that the" Asian " archaeological parallels do not end there. Some of them have already been mentioned in the literature [Chugunov, 1996, pp. 72-74]. The greatest attention is drawn to information that has no analogues in the Northern Black Sea region and the Caucasus, for example, the Scythian custom of mummifying the dead (Hdt IV. 71) (see Dovatur, Kallistov, and Shishova, 1982, p. 125), confirmed by finds in the Altai, Tuva, and Mongolia, and also mysterious for the Scythian arsenal The weapon σαγαρις is a double-edged axe (Hdt. IV. 5, 70) (see: [Ibid.]), resembling Asian bites with a flattened obus part or chased with a pointed obus. A new thorough analysis of the Scythian Logos plots will probably reveal other realities from the life of Asian nomads.
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1995, Fig. 3, 6]. The tradition of making models in the Asian nomadic world was very strong; miniature vessels were made not only of metal, but also of wood and clay). One ceramic model was even blackened (Vishnevskaya, 1973, p. 26, 87) (see Figs. 3, 4).
Incense burners, cauldrons, ladles, and bowls with segmented handles were not only drawn together by their rounded shape. They had one idea in common - a connection with the fire element. The common "divine prototype" - the Heavenly Cup-had the ability to ignite, and perhaps the vessels in question were endowed with this property.
Conclusion
The study shows that there were significant differences in the cult life of European and Asian steppe dwellers, despite the common mythological basis. They performed various cleansing rites and worshipped various fetishes. Thus, the Black Sea Scythians did not use the "steam room" described in the "Scythian Logos"; their main sacred vessel was a rounded bowl (ladle?), often with segmented handles. Among the Asian nomads, the ritual of purification with hemp smoke was widely practiced, and the most sacred vessels were the cauldron, ladle and incense burner, i.e. mainly objects intended for use by large groups of people (tribal groups). This characterizes the cult sphere of Asian nomadic society as more democratic, compared to the Scythian one.
It is possible that representatives of the nomadic world built vessels with segmented handles and incense burners (possibly some of the other rounded vessels) to the legendary "protochasha", sent by Heaven to their ancestor and worn by him on his belt.
Currently, researchers are faced with the task of conducting a new comprehensive analysis of the work of Herodotus in order to identify fragments of an unknown written source of the VII-VI centuries. dedicated to the nomads of the Asian steppes.
Acknowledgements
The author is grateful to K. V. Chugunov and A. I. Torgoev, who kindly provided valuable information about the finds.
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The article was submitted to the Editorial Board on 17.01.07.
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