Early in 2014 came out a breaking news about old pants worn
by a male mummy in the Tarim Basin.1 It was reported that in the Tarim Basin in
China, in the Yanghai graveyard, archaeologists have uncovered a Tarim mummy.
On closer inspection the substance of the news turned out to
transcend far beyond the old pants, archeologists uncovered a material witness
with traits that portray a whole epoch. It attests that people of the Zhou
nomadic circle penetrated into Tarim Basin along with the future China. It attests
that the Turkish-style riding pants are at least a millennium older than the
Roman and Greek Empires, older than Etruscans in the Apennine Peninsula, and
older than Chinese Empire. It attests that riding pants were worn three and a
half millennia before our time. It alludes to the horse which the pants were
riding on, and the whip that was to rush it. The find leads to the South
Siberia, China, and Mesopotamia. It allows to date the uncovered artifacts as
an undisturbed material complex, literally meet face-to-face with a descendent
of the migratory waves, to see individual artifacts in their natural context.
The pictures of the discovery flushed across news pages around the globe. Pants
were reported as a centerfold of the news, but picture showed other unmentioned
traits that also were as much the gems of the discovery.
The ancient man was completely dressed and wore a pair of
riding bot boots, which are “extremely uncomfortable in walking”. Turkologists
for ages asserted that the Türkic nomads brought boots footwear to the
civilized and uncivilized sedentary world, only to be taken up with sneers and
scorn. This uncouth old mummy puts to rest the sneers of prejudiced skeptic
generations.
The mummy’s caftan coat illustrates the accuracy of the
Chinese annals, it is lapelled to the left, in contrast with the Chinese robes
lapelled to the right. 12 centuries later, for the Chinese of the Han period,
the lapel to the left was a sign of barbarism and a reason for permanent
consternation. Great efforts of the much later Celestial empires were futilely
spent on attempts to re-educate millions of barbarians to switch to the real
civilized fashion of lapel to the right. In the end, some of those millions
joined Chinese people and turned into bona fide Chinese in right lapelled
robes. Some of those Chinese retained their old ethnic name Hu for the Central
Asian nomads, like Hu Jintao 胡锦涛.
The deceased was buried with his travel necessities. He was
given provisions for the road, in pots and vessels, and carried a flask. He
carried a whip and an axe, to be prepared in case of any travel surprises. He
was ready for shine or rain. His predecessors of the Neolithic Age were sent
off for reincarnation with whetstone as major tool. The advanced Bronze Age
traveler instead of whetstone carried a state-of-the-art cast bronze axe.
A yip whip was needed to accompany the deceased to the
Tengri for reincarnation. In the year 1400 BC, the Buddhism had not been
invented yet. It would take another 800 years to come up with the Buddhism and
its reincarnation etiology. By that time, kurgans, Tengriism, and reincarnation
would have existed for about 6 millennia. Probably not in the same form as they
came down to us, but the kurgans and the usual inventory of the travel
necessities attest to the intended travel and reincarnation. The horse or
horses of the Zhou traveler must have been interred in the immediate proximity
of the deceased, otherwise he would not have grabbed a horsewhip to go along.
The horse remains and its DNA escaped attention of the reporters, a complete
picture of his mount and details of its burial are sorely missing. Those
details could have suggested burial traditions similar to the ones of the later
times. Although the Kurgan burial traditions generally are very monotonous,
small details are different among different populations, they afford some
degree of kinship lineage tracing.
The DNA of the Tarim people is highly charged politically
and therefore it is a guarded Chinese state secret, largely known from years of
sensationalized and highly demagogued reports on Caucasoid “Indo-European”
blonds speaking “Tokharian” language (i.e. Kuchean, aka Kushana, a version of
Meroitic Hindi, an Indian lingua franca or trade language in Central Asia used
by diverse peoples living in an intense bilingual environment) on one side, and
Chinese counter inculcation on the other side. The available genetic bits of
information on the Tarim burials suggest Central Asian (read: Türkic) and
Indian males and mostly local eastern ladies. A single pointed reference in the
DNA studies was made to Uigurs, who used to control the Tarim Basin during
historical times. A veil of confusion congenital to the population genetics
blots the picture, leaving metallurgy to lead the field with precise,
verifiable, and consistent data till the biological studies provide comparably
sound results.
The blondishness of the Tarim horse nomads comes from the
Ugro-Fennic stock described in the metallurgical, anthropological, and genetic
tracing. Ironically, although the Ugro-Fennic blondishness is a rare oddity in
Europe and in the Indo-European stock, it has been sold as an innate trait of
the Indo-Europeans, and was sold as such for many years, probably starting with
the European philosophers of the 19th century. Until challenged by new
discoveries, the blondishness is specifically of either Ugro-Fennic or
Melanesian origin. The T. Chikisheva's fundamental work on physical
anthropology explains the process of amalgamation of the horse nomads with the
Ugro-Fennic hunters very clearly.3 So does the E. Chernykh's tracking of
metallurgy.
These were the processes that produced a blond mummy of the Tarim
nomad. In their drives to the east and west, the nomads could not escape
bringing their traits to Europe and Far East. Hence, the blond Europeans,
endemic in the Ugro-Fennic ancestral territories of the Eastern Europe, the
blond Far Easterners, and the blond South Asians. Hence, the endemic confusion
of the Ural-Altaic, Altaic, Macro-Altaic, Micro-Altaic, etc. linguistic
classifications. The light hair and eyes may be exclusively female inheritance,
independent of Y-DNA, it can be a natural consequence of the brunettes' eternal
weakness for the blonde beauties. The Indian DNA does not have a chance to
start a line of blond offsprings, that honor falls on the DNA of the Türkic
nomadic pastoralists from the South-Western Siberia. Chinese annals of the
latter days specifically mention which Türkic tribes in their neighborhood had
light hair and eyes. Among them were Tele tribes, Usuns (the modern Dulats of
Kazakhstan) and Enisei Kirgizes, the modern Khakasses and Kirgizes.
The most striking artefact in the Tarim mummy’s burial
complex is the tubular socket ax, an implement so unique and diagnostic that it
beats by far the 3,300-year aged model of the riding pants. The tubular socket
ax is an oddity in the world of axes, it is known from the early period of the
bronze casting, and only from the limited areas of the northern hills in the
Mesopotamia, Altai and surrounding South Siberia, and the northern areas of
what is China today. It is known from the tombstone sculptures routinely
attributed to the Scythians (or Cimmerians), and dated accordingly to the
post-9th cent. BC. That guesstimate dating surely needs verification by
instrumented methods. The tubular socket axes belong to the Steppe Metallurgy
named by E. Chernykh an East Asian Metallurgical Province.
In the metallurgical periodization, they belong to the third
stage of the East - West sprawl in the 3rd-2nd mill. BC. The Middle Bronze Age
metallurgical period of 1900-1200 BC includes the lifetime of the constituent
archeological cultures, 3,300 – 2,300 BC for Pit Grave Culture, 2,500 - 1,500
BC for Afanasiev Culture, 1,900 – 1,200 BC for Timber Grave Culture, 1,800 –
1,200 BC for Andronov Culture, and 1,400 - 700 BC for Karasuk Culture. The
early phase of the Eurasian Metallurgical Province, dated 28-22 centuries BC,
is remarkable for the start of two swift counter-propagating waves of the
pastoral peoples' migration from the west to the east and from the east to the
west that left their unique tubular socket traces to the west in Mesopotamia,
in South Siberia, and to the east in what today is the northern China.
The tubular socket ax was but a single component of the
“Scythian complex” that also included other peculiar metallurgical and
non-metallurgical objects, not necessarily interred with the deceased as attire
or travel utensils. These distinct objects included symbolic bronze knifes that
with time turned into round and square coins. The turtle shell notebooks are
timed with the arrival of the Zhou people to the future China.
The unique traceable model of the ax allows to connect the
Gut (Kut, Qut) horse nomads (Guties) in the west with the Zhou horse nomads in
the east, and speculate that Guties stand either for Guzes, a genetic Türkic
for “tribe” or Juzes a genetic Türkic for “union, tribal confederation”, and
the name Zhous also stands for Juzes. The Juz still means “union” in
Kazakhstan, and it is Üz (Юз) in Slavic, which has a form Soüz (Союз), like in
the name USSR (СССР) where the first Cyrillic C stands for Souz (Союз). The
Turkic word that stood first in the title of the country had survived the
Stalin's ethnic pogroms and deportations not because of the kindness of the
ruling thugs, but because of their blatant ignorance and the absence of
substitute synonyms in the Russian lexis.
In the context of the attribution, the name Guties does not
literally or specifically mean the Gut or Guti tribe. In the nomadic world
across Eurasia, no tribe or subdivision possessed suzerainty, out of necessity
every tribe had to align with other tribes into a tribal union for its own
survival. Historical records retain the name of the union (e.g. On Ok, a union
of ten tribes, or Oguz, lit. “Tribal (Ok) Union (Üz)”), and chroniclers are
rarely aware of all its members, at best they know of the largest, or closest,
or somehow most salient of the neighbors’ tribes. It is not known if the name
Guties was a name of a union, a part of a union, or an individual tribe.
Likelier than not, the name Guties was a generic name applied to the tribal
confederation, like the names Saka, Scythians, Alans, Tatars, Oguzes, Goths,
etc. Chroniclers almost always noted that besides a common name, the described
tribe has many individual tribes with their own names. The name Guties came to
the front because the Akkadian scribes called the nomadic rulers of the Akkad
and Sumer Guties (Gutium with Semitic pl. ending); but the name of one Gutian
ruler Elulumeš (El (land, country, tribe) + Lulu (tribal name) + -meš
(attributive suffix)) points to his origin from the tribe Lulu (Lulubu), hence
he was a Gutian and a Lulubian at the same time (Cf. Chinese American or
African-American, etc.). In the context of the attribution, then, Gutian stands
for all and every nomadic tribe of the Mesopotamia of that particular time.
From the Akkadian records, they are known as Kassites, Lulu (Lulubians), Subars
(Subartu), and Turuks.
The reference to Zhous also does not literally or
specifically mean a tribe of Zhou. Rather, like the Chinese terms Hu and Juns
(pinyin Rong), it was a generic term for nomadic intruders. It took Chinese
more than another millennium to learn and cite the names of the individual
nomadic tribes. This treatment was repeated everywhere, the ruling and
neighboring nomads had generic appellations of Saka or Scythians and Guties in
the Middle East, Huns in Europe, India, and China, Tatars or Mongols across
Northern Eurasia, etc. None of those appellations reflected tribal composition
of the nomadic rulers. The Zhou was a nomadic tribal conglomerate that happened
to play a most decisive and long-lasting role in the emergence and
consolidation of China, the Tarim mummy is spatially and temporally closest to
the nomadic Zhous, and it is ethnologically linked with them by the common
origin attested by the unique axe artifact.
The first signs of the Eurasian inception of the “steppe
belt” appeared in the 5th mill. BC, at the very beginning of the Early Metal or
the Copper Age. By the end of the 2nd mill. BC the “steppe belt” had
established form that in main features endured for the next three millennia.
The initial stages of the pastoral economy and emergence of metallurgy led to
two global consequences, the spread of mobile pastoralism across Eurasia in one
gigantic Steppe Belt extending for 8,000 km and notable for its uniform
distinct culture without explicit prototypes, and the spread of metallurgy
along the Steppe Belt. That was the time of the beginning of the nomadic waves
of Kurganians that largely wrote and defined Eurasia. The kernel of the nomadic
movement were people who left behind monuments where archaeologists recognize
the so-called Sintashta or Abashevo-Sintashta and Petrov cultures. Populations
of the communities disdained agriculture, animal husbandry was central to their
daily lives. The copper ore deposits east of the Urals and in Kazakhstan attest
that metal mining industry was successfully developing there. In the
development of metallurgy, theirs was a stage, the Eurasian Metallurgical
Province, it bore the seeds for the East Asian Metallurgical Province.
In the archeology, the eastern “wave” is known as the
Seima-Turbino transcultural phenomenon (after two famous cemeteries: Seima and
Turbino). The warlike nomadic populations rapidly moved westward in parallel,
but to the north from the oncoming wave of the Abashevo-Sintashta tribes,
primarily along the southern strip of the Eurasian forest zone. 35-40 centuries
later by the same path heading eastward would as swiftly move small Cossack
detachments, the restless and undisciplined mercenaries of the incipient
Russian state. Cossacks were Türkic mercenaries of various tribal ethnicity,
generally defined by their ancestral location: Yaik Cossacks, Don Cossacks,
Terek Cossacks, etc. Cossacks were hired for a determined season, or a
determined campaign or task.
Fig. 7 Phase in formation of the Eurasian Metallurgical
Province. Two counter-propagating waves in the spread of the cultural
formations. Asterisks denote tombs and sanctuaries, points and oval shapes
denote isolated finds of metal of the Seima-Turbino appearance. Mesopotamia
Taurus and Zagros mountains, at the end of the 3rd mill. BC occupied by Guties
and their kindred tribes, lays outside of the study area. Schematic
illustration after Fig. 7 in Chernykh E.N., 2008.
Eastward from the Urals, kurgan cemeteries almost
disappeared: the ancient ritual of constructing massive grave mounds was on the
ebb, attesting to more egalitarian communities. Archaeologists discovered many
villages of that community, but as a rule the settlements were tiny. The
Sintashta/Abashevo/Petrov culture display typical traits of peaceful
colonization and amalgamation. The fragmented aboriginal foot hunter population
continued their traditional non-producing economy, with large tracts of forest
needed for the sustenance of each family; that limited the size of the villages
exploiting natural resources within their immediate vicinity. The newcomers
brought along their producing animal husbandry economy that did not compete
with the aboriginal economy. They engaged aborigines into metal production as
suppliers of the ore and charcoal, and possibly of the ingots. On the social
level, amalgamation went on as inter-ethnic marital unions. In the lingo of
physical anthropology, the nomads of the western part of the steppe belt are
termed Southern Eurasian Anthropological Formation; these are the people called
Kurgans within the Indo-European linguistic Urheimat hypothesis. That
hypothesis, developed before major advances in DNA sequencing and statistics,
confused the westward migration of the Kurgan nomads (4th-3rd mill. BC) with
the much later southeastern migration of the non-Kurgan European farmers, later
known in the South-Central Asia as Indo-Aryans (2nd mill. BC). The northern
foot hunters are termed Northern Eurasian Anthropological Formation, they
occupied the northern belt of Eurasia from the White Sea to the Baraba steppes,
and archeologically are termed Pit–Comb Ware Cultures.
They are largely
identified with the Fennic linguistic group. The initial stages of the pastoral
economy and emergence of metallurgy led to two global consequences, the spread
of mobile pastoralism across Eurasia in one gigantic Steppe Belt extending for
8,000 km and notable for its uniform distinct culture without explicit
prototypes, and the spread of metallurgy along the Steppe Belt. The cattlemen
warriors of the Steppe Belt in a tide and ebb fashion penetrated deep into the
settled farming societies to the south, creating throughout its vast extent the
regions with interspersed coexistence of contrasting types of cultures.
Like the Pilgrims vs. Amerindians, like the conquistadors
vs. Mesoamericans, and like any other colonial expansion, the nomadic newcomers
are relatively few, and barely visible archeologically; but their visibility
may be relatively high if their archeological culture is very distinct, and if
the visibility of the aboriginal archeological backdrop is even less prominent.
Their offsprings soon become physically indistinguishable from the aboriginal
population, except for their continued economic and social traditions,
reflected in disappearing kurgan cemeteries. The economic and marital compacts
may continue indefinitely, until a new upheaval changes the scenery.
The initial stages of the pastoral economy and emergence of
metallurgy led to two global consequences, the spread of mobile pastoralism
across Eurasia in one gigantic Steppe Belt extending for 8,000 km and notable
for its uniform distinct culture without explicit prototypes, and the spread of
metallurgy along the Steppe Belt. The cattlemen warriors of the Steppe Belt in
a tide and ebb fashion penetrated deep into the settled farming societies to
the south, creating throughout its vast extent regions with interspersed
coexistence of various types of cultures. The initial nomadic “wave” spread the
technology of productive pastoralism across the Steppe Belt. The second nomadic
“wave” (or the eastern impulse) very quickly came to a very developed type of
metallurgy in the vast area of the Sayano-Altai mountain system. The relatively
primitive metallurgical centers of the preceding period went through a sudden
burst of high-tech production of thin-walled bronze castings of fine and at
times unique forms of weapons. There were cast spearheads, kelt axes, curved
knives with sculpted images of various animals and even humans (Fig. 8). The
vast majority of these objects were found in cenotaph graves, where
archaeologists have found no human remains. The width of the distribution area
of these unusual antiquities is amazing: from the Western and even Central
China, to the Eastern Baltic, i.e., more than 6,000 km. But in this enormous
territory were found surprisingly small number of these metal objects, not more
than six hundred.
Fig. 8. Some forms of the Seima-Turbino type metal products
Illustration after Fig. 8 in Chernykh E.N., 2008.
The provenance of the unique tubular socket axes, which
followed the practice of tubular-socketed arrowheads and spear blades, sheds
light on the origin of the East Asian Metallurgical Province. The tubular socket
technique serves as a diagnostic tool for tracing origin of the populations.
Such tubular socket axes were found in Mesopotamia, in the Altai, and in the
Northern China. In the Mesopotamia, they are attributed to the nomadic horse
cattlemen Guties (Guzes, maybe Juzes from Juz “union, tribal confederation”),
and hence the nomadic tribes of Lulu, Kassites, Turuks (Türk), Subaru (Subars),
Komans (Kumans), and Kangars; in China they are associated with the nomadic
horse cattlemen Zhou (Jous, from Juz “union, tribal confederation”) and Juns
(pinyin Rongs, probably standing for Huns); in the Altai they are associated
with metal production of the East Asian Metallurgical Province.
That was a birth of another great metallurgical province,
which is called East Asian Metallurgical Province. Compared with the Eurasian
Metallurgical Province it had a much more complex structure.
In the second half of the 2nd mill. BC the nomadic
pastoralists of the East Asian Metallurgical Province dramatically changed
orientation of their expansion. Their vector went mainly in the southeast
direction (Fig. 9), toward the rich agricultural centers of the Shang (Yin)
state in the south of the Huanhe (Yellow River) basin in China. The steppe
extracts, whose culture archaeologists call Karasuk, inherited many weapons
forms from the prior Seima-Turbino phenomenon, first of all casting the
so-called single-edged curved knives with decorated handles (Fig. 8). These
forms of weapons, or rather their imitations, spread throughout the territory
of the Shang principality. Apparently, from that time originated the great
confrontation between the steppe pastoral warriors and the ancient and medieval
Chinese civilizations.
Figure 9. Major impact directions of the cultural unions
belonging to the northwestern (Sayan - Altai) centers of the East Asian
Metallurgical Province during the final development of the Eurasian “steppe
belt” The western leg of the eastward migration passes the Tarim Basin,
carrying the left lapelled caftans, oldest riding pants, riding boots, tubular
socket axes, horsewhips, ceramic flasks, kaury (cowrie, cowry) shell diadems,
dress buttons, etc.
Metallurgical investigation of the Tarim mummy’s axe would
provide another trace to the origins of the Tarim ancient nomadic people. The
trail may lead as far as the Altai or Sayan mountains, where ore and charcoal
were available. The trail of the East Asian Metallurgical Province runs through
the Tarim basin and ends in China (Fig. 3.25, 3.36, 3.39, illustrations after
Loeuwe M., Shaughnessy E.L., eds., 1999).
Reports about discovery of the Tarim mummy revealed that
archaeologists in China have uncovered in the Yanghai graveyard in the Tarim
Basin the world's oldest pants, age ca. 3.3 thousand years. It is the most
ancient pair of pants ever found on earth. Their tailoring involved no cutting:
the pant sections were shaped on a loom in the final size. Trousers was sewn
together from three pieces of brown-colored wool cloth, one piece for each leg
and an insert for the crotch. Finished pants included side slits, strings for
fastening at the waist and woven designs on the legs. They are decorated with
embroidery. Experts believe that the pants belonged to one of the “Asian
nomads”. The find confirms that the “Asian nomads” sewed special clothing to
ride on horseback.
The scientists were struck by another observation.
Reconstruction showed that the wide crotch part of the ancient pants was
hanging by folds, exactly in a fashion of the Türkic pants one still can see in
Turkey. One of the Wagner colleagues tried the pants sewn after the pattern of
the oldest pants, and concluded that they were “extremely uncomfortable when
walking”. M. Wagner commented: “While walking, the internal parts of the legs,
the crotch and the lower abdomen are not subjected to a long period of
friction. The problem of friction becomes acute only when riders have to spend
a lot of time on horseback.” The Turkish and Azeri men (**), however, apparently
have no problems wearing the modern version of the similarly patterned riding
trousers as a daily attire.
The discovery attests that the horse riding existed in the
Tarim Basin three and a half thousand years ago. Over the ages, Central Asia
passed through cyclical periods of aridification and humidification, driving
out and attracting nomadic pastoralists. 3,500 years ago, during a humid
period, the Tarim Basin must have offered attractive pastures to the nomadic
ranchers.
No written sources exist for the pre-historical period of
South Siberia and Northern China. Archeology and paleoanthropology shed uneven
light on their societies and peoples; the name of the Zhou people appeared in
the early Chinese records in connection with the Shang period of Yin state. In
contrast, Mesopotamia was endowed with a pioneering writing system and
extensive body of historical and mundane records preceding migration of the
Indo-Arian farmers to the Iranian Plateau. The Gutian history is known in broad
terms from the Mesopotamian records. Gutians belonged to a cluster of horse
nomadic tribes occupying eastern Taurus and Zagros mountains from about 3000 BC
under peculiar tribal names rendered as Turuks (Turukkos), Lulu (Lullubians),
Kassites, and Subartu; the names that can be rendered Komans and Kangars also
figure in the Mesopotamian cuneiform records. Dating of records and geography
for the nomadic tribes is spotty. Gutians were a powerful tribe that took over
the rule of Sumer and Akkad for about a century. For the agricultural
population and cities, the Gutian period (ca. 2154 – 2112 BC in short
chronology, 124 years on the outside) was a disaster, cities and irrigation
were ruined, fields were used for pastures.
A most frequently used title of the Gutian rulers is read as
Yargan, which in Türkic corresponds to the title “Judge”, a member of a
“tribunal”, and may be translated as “Tribune” (spelled yarğa:n in Clauson EDT,
1971, p. 963). That position and title were perpetuated in the Bible's Book of
Judges, in the Roman Republic, and in the legend of the Round Table of the King
Arthur with its Earl tribunes. The republican system does not fit well into the
paradigm of the kings and monarchies expounded by the 20th cent. scholars of
the Middle East, the title raised substantial scientific puzzlement and stray
guesses. The title Yarğa:n was already not new when it came to the attention of
the Akkadian scribes, it lasted during the Gutian rule of the Akkkad and Sumer,
and it outlived the Akkkadian Empire by more than 3000 years. G. Clauson cites
the name-titles Inançu Apa Yarğan Tarxan (8th c. AD) and Boyla Kutluğ Yarğan
Suci (9th c. AD) in Türkü and Uigur records, and Greek records have a regent
Organa for Bu-Yurgan (7th c. AD).
In these cases, the element Yarğan corresponds to the post
of “judge, tribune” rather than “commander”, that is attested by the component
Yarğan Suci meaning “Judge - Army Commander”, and the title Earl (a form of
Yarğan) at the Round Table. The etymology of the position Yarğan ascends to the
word yarğu: “splitter, tribunal, lawsuit, legal decision” denoting a legal tribunal
at the head of the tribal administration, “i.e. an instrument for splitting
facts and discovering the truth” from the verb yar- “to split, cleave”. Two
more words relate to the post and add functional description: yarlığ is a
“command (from superior to inferior)), edict”, it has civil and military
applications, and yarğu:n is a “destroyer, ruiner”, a derivative of the verb
yar- with clear war-time application. These terms are consistent with the verbs
cited by K. Balkan, yarlïqa-, yarlïɣga- “to order, to command”.
The phonetic and semantic consistency demonstrates a
peculiar linguistic longevity across a period of four millennia, and the
immense geographical spread from China to British Isles.
Since the term judge alludes to justice, the interpretation
of the notion is an equivalent to the expression “XYZ the Just”. The title
Yarğan is loaded, it describes the republican system of the Guties' tribal
organization, their tribal Council, and the position of the presiding Judge at
the council; it asserts that in the 3rd mill. BC, the Guties had the
organization and military power to take over and rule the troubled Akkadian
Empire. That is a model replicated in numerous cases, from the Türkic and
Mongol empires to the Round Table of the King Arthur and the institution of the
modern parliament. At least some words and concepts introduced by the ruling
Guties had to be internalized (Cf. Gutium, the Semitic form) and eternized
within the inheritor languages, including Babylonian and later Persian.
The body of Gutian-related records is not large, consisting
of mostly onomasticon and morphological elements. None of the neighborhood
contemporary languages of the 24th c. BC come linguistically close to the
Gutian, so the parallels must be sought elsewhere. It is generally agreed that
onomastics is irrelevant in ethnological attributions (Cf. not all Alexanders
are Greek, not all Joshuas are Hebrew); that is one of the main objections to
the V. Abaev’s Scytho-Iranian Theory (Cf. Dremin G. , 2006). The title-names do
not fall into the category of the names because generally they are semantic
designations peculiar to individual languages (Cf. title “King”, “Judge” in the
European languages: Pol. krol; Lat. rex, regis; Hu. kiraly; Gmn. König; etc.
vs. sędziavs; iudex; bíró; Richter, etc. respectively). The ethnical
examination of the Gutian names as personal names, on the model of the European
names, would be credible only with a questionable assumption that in the
majority they are not borrowings but specifically Gutian native names. In
contrast, the ethnical examination of the Gutian names as titles (title-names)
is credible, since the assumption is that in majority they are not borrowings
but peculiar Gutian native titles, and can be empirically validated by systemic
concordance with the titles and morphology of a candidate language.
The thesis that the Gutian language is related to the Türkic
linguistic family was first proposed by B. Landsberger, a chair of Sumerology
at the Ankara University, in 1937.16 B. Landsberger illustrated his thesis with
specific examples of the Gutian lexicon and morphological elements. The Gutians
came to the fore again in the late 20th century. P. Dolukhanov, 1994, with a
reference to the Assyrologist I. M. Diakonoff, posited that Gutians were
distant relatives of the today's Dagestanies, in today’s lingo called Kumyks;
J.Derakhshani, 1998, asserted that the Gutians were a Turanian tribe Tukri.
The
modern Kumyks are descendants from the agglomerate of the Türkic tribes of the
Masguts (Alans), Kayis (Kaitags), Huns (aka Savirs/Suvars), Khazars (Barsils),
and Oguzes. The B. Landsberger’s thesis was analyzed by K. Balkan, 2000, with a
detailed inventory and examination of the available Gutian material. K. Balkan
turned to the Old Turkic to interpret Gutian titles and morphological elements,
building on and adding more examples and morphological elements to the brief B.Landsberger’s list (El Ulumuş, Yarlagan, Tirigan, Şarlak, etc.), and advancing
B. Landsberger’s resemblances to direct correspondences, like the name
Ia-ar-la-ga-an-de of the founder of the Gutian dynasty with the ending –de,
which turned to be the Old Turkic locative noun suffix -da/-de (-da/-dä), “of
judges”, “of tribunal”, and the like. The K. Balkan’s work was seconded by E.
Memiş, 2000.
The archaic Türkic origin of the nomadic Guties and their
constituent nomadic tribes is consistent and corroborates archeological,
ethnological, historical, biological, and ethnical details associated with the
nomadic mummy from the Tarim Basin. The Tarim Basin mummy from the Yanghai
graveyard opened another porthole to the events of the 2nd mill. BC that shaped
histories of the Eurasian peoples from one end of the continent to another. It
is unavoidable that the Yanghai discovery will generate a wealth of scientific
material illuminating many aspects of the ancient life. In broad terms, the
historical outline has solidified, and it is likely that the new discovery will
fall into the established scheme of things, adding, for example, another tested
specimen to the database in excess of 120 thousand artifacts (as of 2008) in
the study headed by E.N. Chernykh.
Unlike the wool of the pants, which could come from the same
breed of the sheep a continent apart, the chemical composition of the peculiar
axe can pinpoint the exact source of the ore, tracing geography of its ultimate
source to a specific point. A certain community of Neolithic migrants traversed
Eurasia from Kazakhstan to the Eastern Europe, bringing with them a peculiar
animal husbandry producing economy, a peculiar etiology attested by kurgan
burials, and a peculiar egalitarian social system, learned of metallurgy in the
Northern Balkans, and in reciprocal migrations spread that practice back to
their homeland. Unlike the sedentary societies, the social system based on
voluntary principle was the only viable social system in the mobile and fluid
pastoral world. Along the way, the cattlemen learned to live symbiotically, for
mutual benefit, with populations scattered along their spread.
The seeds of metallurgy blossomed into new techniques and
beneficial products, and again the reciprocal migrations of the mobile
cattlemen spread it far and wide, seeding new amalgamated nations and new
civilizations. A high mobility of the pastoralists gave them an upper hand in
dealing with the sedentary foot hunter and agricultural societies, it kept
enriching both the mobile and the sedentary peoples for the next 3 millennia,
well into the Middle Ages. And now, in the 3rd millennium AD, the traces of the
technological and social evolution spearheaded by the peculiar mobile
pastoralists, are still pulsating in the spread of egalitarianism,
parliamentarism, and technical innovations connected with use of metals in the
modern world.
KISAMOV, Norm
JOURNAL OF EURASIAN STUDIES
Volume VII., Issue 2. / April — June 2015
* Subartu/Subar is one of the oldest Turkish people who lived in Southeast Turkey in 3000 BC.
Also the name father of "Siberia".
B.Landsberger, söz konusu tebliğinde Gut dilinden kalan bozulmamış bazı kelimeleri vererek ,
Türkçe ile karşılaştırır. Şöyle ki:
1.Yarlagan = Haber veren olabilir. Orhun kitabelerinde yargan'ı hatırlatır.
2.Tirigan = yardım eden manasına gelir ve Uygurca Tiriga mükemmel kelimesini hatırlatır.
3.Şarlak yahut Çarlak = Birçok lehçelerde kanatlı ve memeli hayvan adıdır.
Anadolu'da bugün küçük çağlayanlara da (şelalelere) şarlak adını verirler.
4.Laşirap yahut lasirap = Kral listelerinde takriben MÖ.2000'de yazılıp , nakledilen isimlerde şöyledir:
* El-ulumeş = memleketini büyütmüş, büyüten anlamına gelebilir.
*İnima-bakış = Çeşitli manalara gelebilir.
*Nikillakap
*Warlagaba
*Yarla
*Yarlaganda
*Tiriga
*İnguşu yahut İnkişu
*İgeşaus
*İbate yahut İbatı
Görülüyor ki Gutium kral isimleri , Türkçe ile manalandırılabiliyor.
Sanat insanların ve sosyalgrupların fiziki-sosyal dünyayı algılama ve yorumlama tarzıdır. Başka tabirle sanat duygu ve aklın ürünü olan gelenektir. Gelenekler ise mitolojik ve tarihte kökleri olan yaşama sürecini ifade eder. Sosyal bilimler yapıları gereğe siyasal düşüncelerle yakından ilgilidir. Mesela bir araştırmacı ne kadar bilim için bilim yapsa da onun bulgularını birileri istediği takdirde rahatlıkla siyasallaştırabilir.
Çünkü tek tip eser okuyanlar, sadece okuduklarını gerçek sanıp, haberdar olmadıkları ya da sahip oldukları bilgilerin dışındaki farklı görüşlerle ilmi bilgilerin siyasallaşmasına sebep olabilirler. Mesela Bender, bir bilginin siyasallaşması konusunda önemli iddialarda bulunarak şöyle der:
“Tanınmış halı bilginleri de halı ve kilim dokumacılığının Kürtler tarafından icat edildiğini, İranlılarla Türklerin bu sanatı sonradan Kürtlerden öğrendiklerini öne sürmektedirler… Halı ve kilimin vatanı Zağros yöresidir…Kürt halıları geometrik desenli halılar ve çiçek-bitki desenli halılar olarak iki büyük grupta toplanır.”
Bender’in bu görüşü, konu hakkında ilmî çalışmalar yapanlarca doğrulanmamaktadır. Çünkü halı, kim ve benzeri dokumalarda kullanılan geometrik, yani simetrik örneklerin Türklere, çiçek ve bitki, yani asimetrik örneklerin ise
Farslara ait olduğu konunun uzmanlarınca kabul edilmektedir.
Pazırık Kurganı’ndaki buluntularda at üzerindeki askerin pantolon giydiği, (Hint-Avrupalıların pantolonu M.S. V. asırdan itibaren giymeye başlamışlardır.) halıdaki geometrik damgalar ile atın koşum şeklinin Hint-Avrupalı hakların kullandıklarıyla ilgisiz olduğu yapılan basit bir araştırma ve karşılaştırmayla dahi anlaşılır.
İskit’lere ait olduğu söylenen arkeoloji ve etnografya eserleri üzerindeki damga ve süslemelerin
Türklerin otantik damga ve süslemeleriyle örtüşmektedir.
Görsel kaynaklar üzerindeki damgaların, nasıl ve hangi şartlarda Doğu Türkistan’dan yola çıkarak, Altaylar’da, Damal’da, Çamlıhemşin’de, Isparta’da, Balıkesir’de ve benzeri Türk kültür coğrafyasında görülmelerini izah etmek zorundadırlar.
Sonuç olarak, bu damgalar Türk tarihin bilinen kadim dönemlerinden günümüze kadar gelmişler ve taşıdıkları anlamlarla tarihe şahitlik etmişlerdir. Çünkü onlar başka halkların geleneksel, yani otantik kültürlerinde yoktur.
Çünkü tek tip eser okuyanlar, sadece okuduklarını gerçek sanıp, haberdar olmadıkları ya da sahip oldukları bilgilerin dışındaki farklı görüşlerle ilmi bilgilerin siyasallaşmasına sebep olabilirler. Mesela Bender, bir bilginin siyasallaşması konusunda önemli iddialarda bulunarak şöyle der:
“Tanınmış halı bilginleri de halı ve kilim dokumacılığının Kürtler tarafından icat edildiğini, İranlılarla Türklerin bu sanatı sonradan Kürtlerden öğrendiklerini öne sürmektedirler… Halı ve kilimin vatanı Zağros yöresidir…Kürt halıları geometrik desenli halılar ve çiçek-bitki desenli halılar olarak iki büyük grupta toplanır.”
Bender’in bu görüşü, konu hakkında ilmî çalışmalar yapanlarca doğrulanmamaktadır. Çünkü halı, kim ve benzeri dokumalarda kullanılan geometrik, yani simetrik örneklerin Türklere, çiçek ve bitki, yani asimetrik örneklerin ise
Farslara ait olduğu konunun uzmanlarınca kabul edilmektedir.
Pazırık Kurganı’ndaki buluntularda at üzerindeki askerin pantolon giydiği, (Hint-Avrupalıların pantolonu M.S. V. asırdan itibaren giymeye başlamışlardır.) halıdaki geometrik damgalar ile atın koşum şeklinin Hint-Avrupalı hakların kullandıklarıyla ilgisiz olduğu yapılan basit bir araştırma ve karşılaştırmayla dahi anlaşılır.
İskit’lere ait olduğu söylenen arkeoloji ve etnografya eserleri üzerindeki damga ve süslemelerin
Türklerin otantik damga ve süslemeleriyle örtüşmektedir.
Görsel kaynaklar üzerindeki damgaların, nasıl ve hangi şartlarda Doğu Türkistan’dan yola çıkarak, Altaylar’da, Damal’da, Çamlıhemşin’de, Isparta’da, Balıkesir’de ve benzeri Türk kültür coğrafyasında görülmelerini izah etmek zorundadırlar.
Sonuç olarak, bu damgalar Türk tarihin bilinen kadim dönemlerinden günümüze kadar gelmişler ve taşıdıkları anlamlarla tarihe şahitlik etmişlerdir. Çünkü onlar başka halkların geleneksel, yani otantik kültürlerinde yoktur.
"Tarihin Bilinen İlk Pantolonundan Türkiye’ye Gelen Damga"
Mustafa Aksoy / devamı
Türk Dünyası Tarih Kültür Dergisi, Sayı 346, 2015
Son araştırmalarla Hintavrupa diye bir ırkın / dilin olmadığı görüşü yaygınlaşıyor, yoktur zaten. Thomas Young 1813 yılında, Hint Avrupa terminolojisini "icad" etmiştir. Hint Avrupalılar İran'a MÖ.800 de gelmiştir, ne kadar zorlasalarda daha önceki tarihe gitmez.
Turkish Culture - Proto-Turkish People