as B. A. Rybakov noted, survives to the Eneolithic (5—3 thousand BC). He writes: «All four dimensions entered the worldview of farmers: the surface of the earth, the height of the world plowed up and down, lost in the blue firmament of the sky, and the continuous movement of this world in time.
And all this was expressed in the ornament. The ornament has become a public phenomenon that allows, like later letters, to tell about your attitude to the world and to unite people to perform certain actions. ” Appearing back in the Paleolithic of the Russian Plain (Kostenki, Mezinskaya site), the ornament developed here to that complex system, which was then carried to the territory of future India, Ancient Greece, Ertruria, etc. And it was in Russia that these ornamental complexes have survived to the present day in the most complete and complete form.
At the turn of 4—3 thousand BC the role of agriculture is weakening and the importance of animal husbandry is increasing. As the authors of «Eneolithic USSR» note: «It was the development of livestock breeding in its mobile forms (distant pasture, semi-nomadic, and further nomadic) that sharply limited or even excluded the possibility of simultaneous agricultural practice… mobile livestock breeding is very productive in the first periods of development, it provides a surplus product faster and easier than agriculture… Collectives of mobile livestock breeders grew rapidly. Their herds grew accordingly, which required a constant expansion of „production areas“ – pastures. This expansion proceeded much faster and on a large scale than among the farmers… The conditions of feather grass and wormwood steppes, passing in their extreme southern limits into the semi-desert, sharply limited the possibilities of agriculture. The forage base necessary for the development of cattle breeding was practically unlimited here… in different landscape zones, cattle breeding took different forms. In the forest-steppe settlements marked by a strong settled settlement and the presence of even limited agriculture, it was clearly of a local nature. The herd was dominated by large domestic animals and a pig, respectively. To the south, in the steppes, the most productive and adapted animal to the specifics of this zone was the sheep. Sheep breeding was the decisive economic factor in the development of steppe areas».
This is where, in my opinion; one should look for the origins of the legend about the farmer Cain and Abel – «the shepherd of the sheep.» Speaking about the weakening of the role of agriculture and the significant strengthening of cattle breeding at the turn of the 4th-3rd millennia BC, when the «agricultural Eneolithic period with its equality of the» Golden Age «ended, B. A. Rybakov emphasized that «the struggle for these herds, their alienation and uneven distribution, the ability to move together with property in carts (carts (rattle cars)) over considerable distances under the protection of mounted warriors, the development of exchange -all this radically changed the established agricultural order, introduced into it is social inequality, and the military principle, and the relationship of domination and subordination within each tribe. The agricultural Eneolithic with its equality of the «Golden Age» did not leave us any traces of forced burials …The culture of battle axes, the culture of mobile and warlike horse shepherds gave birth to a new social phenomenon that consolidated the immeasurably increased power of tribal leaders and governors – the custom of violent ritual murder of the closest subordinates of the leader at his grave and a joint burial with him».
The millennial era of matriarchy has ended. The era of patriarchy has begun – the era of war and murder. The Ancient Mother Goddess ceded her place to God the Father.
But not everywhere and not always!
And where the ancient traditions of agriculture were born and preserved, the Mother Goddess remained not a Warrior-Virgin, but Mother Earth, Great Foremother, Owl – Mother-in-law.
The riddle of Vologda patterns
«Listen, yes people are kind,
Will I tell you yes to the old man»
(from a folk song)
The famous translator of the hymns of the Rig Veda, the oldest part of the Veda (rig – spoken, Veda – knowledge), into Russian T. Ya. Elizarenkova writes: These advantages are determined as a greater degree of correspondence between Vedic and Russian due to the better preservation of archaisms in it than in the Slavic languages, and the greater proximity of the Russian (Slavic) mythological and poetic tradition to the Indo-Iranian one.»
One of the largest modern American linguists P. Friedrich believes that the Proto-Slavic language preserved its Indo-European system of tree names better than all other Indo-European languages, from which he concludes that the ancestors of the Slavs in the common Slavic period lived in such a natural-climatic zone that corresponds to the ancestral home of the Indo-Europeans, and «after the Slavic period, the speakers of various Slavic dialects to a significant extent continued to live in a similar area.»
It must be said that the outstanding linguist of the first third of the twentieth century A. Meye was convinced that the Old Slavic language is one of the most ancient in the common Indo-European family and continues «without any interruption the development of the common Indo-European language: it is impossible to notice in it those sudden changes that give such a characteristic appearance of the languages Greek, Italian (especially Latin), Celtic, Germanic.
The Slavic language is an Indo-European language, generally retaining the archaic type.»
The Soviet linguist B. V. Gornung believed that the ancestors of the Aryans (Indo-Iranians) at the end of the 3rd millennium BC settled in northeastern Europe and were located somewhere near the Middle Volga, and another prominent Soviet linguist V. I. Abaev writes: «Through a number of centuries the Aryans carried the memory of their ancestral home and its great river Volga.» Back in the 1920s, Academician A. I. Sobolevsky said that in the vast expanses of European Russia, right up to the northern regions, names dominate, which are based on some kind of ancient European language. He wrote in his work «Names of rivers and lakes of the Russian North» (1927): «The starting point of my work is the assumption that two groups of names (rivers and lakes) are related to each other and belong to the same language of the Indo-European family.»
And there is nothing surprising in the fact that academician N. Ya. Marr believed that the ancient foundation of Slavism exists far in the north, «in those places that until recently were considered by no means Slavic and occupied by the Slavs already at the dawn of the so-called historical time.» Ancient ethnic groups of the East European North, preceding Slavization and Finnization, N. Ya. Marr sometimes called the «Northern Sarmatians» or, what is even more interesting, «the Russians».
In the second millennium BC Tribes of pastoralists and farmers, who call themselves «Aryans», which means «noble», come to Northwestern India from their Eastern European ancestral homeland. Some of the Aryans, and not a small one, left their ancestral home in search of a better life, but, as the indologist N. R. Guseva, it is difficult to imagine a situation in which the entire population of a significant part of Eastern Europe would have left it. Most likely, such a situation is simply impossible, because «no historical reasons have been identified that could cause their (the Aryans) obligatory withdrawal from their the ancestral homeland. «Probably, part of the Aryan tribes stayed at home, in the vastness of Eastern Europe, to become the ancestors of the future peoples of this land.
From this native land for them, the Aryan tribes left (for reasons unknown to us) thousands of years ago to find a new homeland in Iran (correctly – Aryana, the land of the Aryans) and India. They left and took with them their legends, fairy tales, myths, beliefs, rituals, their songs, dances, their ancient gods. On a new land for them, among other peoples, they sacredly kept the memory of their past, of their ancestral home. Preserved our and our memory! Low bow to you, distant brothers and sisters, for the fact that through the millennia you have carried our common shrine, our common past, our common memory! For keeping the golden keys from the bygone times, and today we are opening the treasury of the past of our people with them. Do we need it?
This