Indo-European ornamental complexes and their analogs in the cultures of Eurasia. S. V. Zharnikova

n the cultures of Eurasia

      S. V. Zharnikova

      Translator Алексей Германович Виноградов

      Editor Алексей Германович Виноградов

      Illustrator Алексей Германович Виноградов

      © S. V. Zharnikova, 2025

      © Алексей Германович Виноградов, translation, 2025

      © Алексей Германович Виноградов, illustrations, 2025

      ISBN 978-5-0065-4859-6

      Created with Ridero smart publishing system

      The book of outstanding researchers S. V. Zharnikova is devoted to the study of the ancestral home of the Indo-European peoples: Indian, Iranian, Slavic, Baltic, German, Celtic, Romance, Albanian, Armenian and Greek language groups. Part Four of this huge work is devoted to the ornamental complexes of the Indo-Europeans.

      Перевод осуществлен Виноградовым А. Г.

      Иллюстрации взяты из издания книги “Орнаментальные комплексы индоевропейцев и их аналоги в культурах Евразии” на русском языке.

      Translation by A.G. Vinogradov The illustrations are taken from the Russian edition of the book “Орнаментальные комплексы индоевропейцев и их аналоги в культурах Евразии”.

      Introduction

      In the modern world, the urgency of the problems of the ethnic history of the peoples of various regions of our planet is obvious. The growth of ethnic self-awareness, which has been observed everywhere in recent decades, is accompanied by an increase in interest in the historical past of peoples, in the transformations that each of them experienced in the course of its millennia-old formation. It became a spiritual need for a representative of a modern urbanized society to find the roots of his ethnic existence, to understand the diverse processes that led to the formation of that ethnocultural environment through which he perceives the world around him.

      Since the origin and historical existence of the overwhelming majority of the peoples of our planet was associated with numerous migrations, movements to new habitats, causing changes in a number of cultural factors both among the alien people and the indigenous population, today, studying the ethnic history and culture of their people, we, of course, study them in the process of historical transformations and mutual influences of many tribes and peoples, which to one degree or another took part in their formation. Regional ethno-historical research in our time is becoming especially acute, since it is knowledge of the history of one’s own people that helps a modern person to free himself from the narrowness of the nationalist view of the world, to understand the role and significance of the contribution to the common treasury of human culture of all peoples, to realize that humanity is one.

      Of course, it is impossible to solve the most difficult issues of ethnic history today without involving data from the most diverse fields of science. It is necessary to combine the efforts of ethnographers, historians, archeologists, linguists, folklorists, anthropologists, art historians, as well as paleobotanists, paleozoologists, paleoclimatologists and geomorphologists, since the development and formation of peoples took place in certain climatic zones, in certain landscapes, with a certain flora and fauna, and this must be taken into account.

      Only if the questions posed by ethnic history will be given mutually supportive answers by all of the above branches of science, we can, with a certain amount of confidence, believe that we are close to a true understanding of a particular stage of the historical process. Therefore, at present, the search for an answer to any of the questions of the ethnic history of peoples cannot be considered legitimate without involving data from related sciences.

      Part I Geometric ornament of North Russian embroidery and weaving its possible origins and analogues in ancient cultures of Eurasia

      1

      An outstanding researcher of the Russian North A. Zhuravsky wrote in 1911: “In the” childhood “of mankind – the basis for knowledge and direction of the future paths of mankind. In the eras of the” childhood of Russia "– the path to knowledge of Russia, to control knowledge of those historical phenomena of our modernity that it seems to us fatally complex and not subordinate to the ruling will of the people, but the roots, which are simple and elementary, like the initial cell of a complex organism. The embryos of social “evils” are in the personalities of everyone and everyone. the experiences of the grizzled past, and the closer we get to the embryos of this past, the more consciously, more truly and more confidently we will go forward… It is the history of “childhood of mankind”, namely ethnography, that will help us to know the logical laws of natural progress and consciously, and not blindly, go forward and to move our people forward ourselves, for ethnography and history are the ways to know that “past”, without which it is impossible to apply the knowledge of the present to the knowledge of the future. Turning to the millennial depths of the historical memory of the people, we, first of all, will try to reveal, more objectively, those similarities and analogies in the sphere of the spiritual life of the Slavs and Indo-Iranians that go back deep into these millennia. I would like to start the analysis from the works of folk arts and crafts-weaving, embroidery and woodcarving that existed in the Russian North, on the one hand, and similar works of folk art of modern Indo-Iranian peoples, on the other. The connecting thread between these two regions, so remote today, will be that numerous archaeological materials, starting from the Upper Paleolithic period and ending with the developed Middle Ages, from the vast territories of Eurasia, which modern historical science has. The basis for such comparisons is that ethnographic materials, in particular abusive weaving, embroidery, and woodcarving, which existed in the Vologda and Arkhangelsk provinces until the beginning of the 20th century, indicate the preservation, albeit in a relict form, of the memory of ancient Slavic-Indo-Iranian contacts, or rather – kinship. Analogies of ornamental compositions characteristic of the mentioned types of folk applied art can be found, on the one hand, in the extreme south of the Slavic area: in Bulgaria, Yugoslavia, as well as in Western Ukraine and the Dnieper. On the other hand, such ornamental complexes are characteristic of the folk art of Ossetians, mountain Balkarians, Armenians, Tajiks of the Pamirs, Nuristanis of Afghanistan, the peoples of North India and Iran. In addition, as noted earlier, the specific hydronyms, dialectological archaisms present in the Russian North, have numerous analogies in Yugoslavia, Bulgaria, Western Ukraine and the Dnieper, on the one hand, and in Central, South-West and South Asia, on the other.

      The Russian North owes such a good preservation of the deeply archaic elements of traditional folk culture to a number of historical reasons. First of all, it should be borne in mind that Christianity came to these parts quite late. So, around 1260, the chronicler of the Spaso-Kamenny Monastery testified that: “you don’t receive the holy baptism, but you don’t open many many unfaithful people to Kubensky.”

      It is interesting that even in the second half of the 19th century, in such counties as Ustyuzhsky, Nikolsky, Solvychegodsky, which occupy most of the province, there were one Church in 150—200 populated areas. To a considerable degree, the relics of pre-Christian beliefs, and therefore traditional folk culture, were well preserved due to the fact that here, in the Russian North, there were no sharp ethnic shifts and the associated population changes, practically no wave of conquerors reached here, here there were devastating wars. Most of the Russian North did not know serfdom, and the peasants were personally free, and as a result of this, both the institution of the traditional peasant community and the ancient ritual-ritual practice were preserved for a very long time.

      We can assume that the preservation of the elements of folk culture in the Russian North in the late 19th and early 20th centuries, often archaic not only of the ancient Greek, but also recorded