Kırım bölgesindeki İskit Türklerinin ARGİMPASA'sı sonradan AFRODİT'e dönüştü. Kelime ise APATOURİA - APATOURON - APATOURİAS' dan türetilmiş bir kelimedir. Çünkü 'Grekler' koloniler halinde MÖ 8.7.6.yy'lar Karadeniz'e çıktıkların APATOURİA zaten kök salmış bir külttür. Ve hepimiz biliyoruz ki 'Grek' mitoloji Hesiod ve Homer'le, yani MÖ 8.7.yy'dan sonra oluşturulmuştur ve 'Grek' kolonileriyle birlikte MÖ 6.yy'dan itibaren Afrodit'e tapılmıştır. Çünkü 'Grekler' aslında ataerkildir.
APATOURİA - APA+TUR = APHRO+TUR - APHRODİT
SB.
"Based on the etymologies presented above we can offer the following ety-mology of the name Argimpasa –
‘the head of shamans, charmers, fortune-tellers and sorcerers’."
Dr.Zaur Hasanov
... S. S. Bessonova studied all of this information about Aphrodite Apatouros in the Bosporian inscriptions and determined that starting from the 4th century BCE she has a double epithet – Aphrodite Ourania, the mistress of Apaturum (Struve 1965: No. 1111; Bessonova 1983: 39).
M. I. Artamonov, L. A. El’nitskiî and Yu. Ustinova think that at the base of the cult of Aphrodite Apatouros there was a cult of a local deity, or influence of the local Scythian traditions i.e. the cult of Aphrodite-Argimpasa (1961: 71; 1960: 40; 1998b: 35). Bessonova thinks that the cult of Aphrodite Apatouros was syncretic and combined in itself the features of Greek, eastern and local (Scythian) deity (1983: 39).
As regards the etymology of the epithet Apatouros researchers believe it had local (Scythian) origin (El’nitskiî 1960: 40). Yu. Ustinova points out that the word Apatouros was incomprehensible for Greeks and for this reason they invented false etymologies resting on phonetically similarly Greek words (1998a: 211)....
Conclusion
1. The diviners of Huns and Komans worshipped a goddess identical to Argimpasa.
2. The etymological analyses of the theonym Argimapsa on the basis of Turkic languages show that it is polysemous and is equal to the sum of all of the etymological meanings presented in this paper. Such as: ‘charm’, ‘purification’, ‘the head of shamans, sacred song singers, performers of musical instruments, diviners’, ‘the head of those performing a ritual with a vessel, ladle, water’, ‘the head of shamans divining with twigs, fingers and rope made from plants’, ‘the head of whip users’.
3. A symbol of Argimpasa in the Scythian barrows was a whip with a spiral handle, which was associated with a snake. It was used for the journey to the other worlds and represented power over people.
4. The epithet ‘the Mistress of Apaturum’, belonging to the Scythian goddess Argimpasa has the following polysemous etymology on the basis of Turkic languages and Altaic languages in general: ‘the first shamaness, patroness of diviners predicting the future on straps made of birch bark, Mistress of animals and birds, charmer, controlling the bridge to the other world, installing the shaman’s pole and receiving sacrifices’.
5. The iconography of the Scythian images of the winged goddess, the serpent limbed goddess and the goddess with severed male head in her hand demonstrate stylistic and compositional identity. All of these images belong to the Scythian goddess Argimpasa.
**
SAKA (İSKİT) KURGANLARI - MÖ 7.-4.yy
ÇAR İSKİTLER - OĞUZLAR*
1. Kelermes 1/V, 2/V, 3/S, 4/S;
2. Krasnoe Znamya 1;
3. Ul’skie;
4. Kostromskoy;
5. Litoy (Melgunov);
6. Perepyatikha;
7. Starshaya Mogila. MÖ 5.yy.;
8. Zavadskaya Mogila 1;
9. Novogrigorievka 5;
10. Raskopana Mogila;
11. Velika Znamenka 1. MÖ 4.yy.;
12. Chertomlÿk;
13. Oğuz;
14. Alexandropol;
15. Solokha;
16. Kozel;
17. Bol’shaya Tsÿmbalka;
18. Kul-Oba.
* Dr.Zaur Hasanov / Azerbaycan.
(also in Russia and English "Royal Scythians")
