Pages: 73-94

In the article there are described bright illustrations of life sacralization imprinted in art and material culture of the region adjacent to Caucasus and Altaï as well as interaction of these centers separated from each other and presence of “holy connections” between them. Initial penetration and development of productive economy as well as related to it ideological system in Scythia takes place in the North-West Front Caucasus. The autor examins the Maykop burial mound (second half of the IV millenium B.C.) and comes to the conclusion that the two Maykop silver vessels with pictures on them are a highly sacral regalia of the king power. The autor supposes that one of them depicts a region with Elbrus mountain serving as its borderline and the mountains and rivers of Kuban and Inguri (or Rioni) and Black Sea lying between their mouths which are adjacent to it. This is the territory where the kingly hunt of a lion for a wild horse takes place symbolising the king’s power over this territory. On the other side of the vessel there is shown a fight of two bulls on the premountainous region showing a struggle of two hostile primes (rain and drought on analogy with Awesta?).
Population’s migration to the East after its learning the art of metallurgy and other achievements of the Front Caucasian industrial and sacral center results in the origin by the beginning of the III millenium B.C. in Altaï and Khakas and Minussinsk hollow (KMH) of Afanasievo civilization at the same time in KMH there appears a unique sacral center with obelisks and stalas as high as 4.7 m having reliefs of egglike three-cyed giants in the middle part and a complex system of pictures and signs above and below them. Their study shows that here we have the most ancient depiction of the system how the Kundalini energy rises along the energetic centers or chacras with further release outside the body, that is the system of knowledge about the human energetics and its connection whith the energy of the Univers which later on develops most brightly in the Indian and Tibet tradition.
Starting with the third millenium B.C. there are most convincingly fixed sacral connections between Altaï, KMH and Northern Front Caucasus. The presence of sacral links between these regions is registered in VII — IV centuries B.C. as an antique tradition (Aristeios from Prokonnes, Herodotus) — this is the time when sacral ways going from KMH and Altaï to Agean Sea, the island of Delos via Front Caucasus and Kimmerian Bosporus.
One of the displays of these sacral ways is the silver mirror from Kelermess burial mounds (VII century B.C.) covered from the back side with plates of gold and silver alloy bearing of complicated system of pictures. The author supposes that the mirror gives an ancient Iranian picture of the world which existed in the stepps adjacent to Altaï and which is reflected in Avesta and Bundanahishna and at the same time a myth about great Iranian goddess of the type of Ardvisura Anahita (Argimpasa, in the image of Greek and Small Asian’s), “Commanderess of Beasts” and the eternal fight near the world’s sacral center of anthropomorphous and zoomorphous being (gryphonomachia of arymasps) subordinated to her.

Information about author: Machinski Dmitrij Alexeevich