Ancient Ritual Construction of Saryarka and Its Interrelation with Kazakh Ideology

Ancient Ritual Construction of Saryarka and its Interrelation with Kazakh Ideology

Askar Aitbaev1, Danyiar Duisenbai2, Gulden Aikinbayeva3, Saule Tagayeva 4, Dina Yessenova5 and Ayzhan Tuyakova6

1, 3, 4, 5L. N. Gumilyov Eurasion National University, Astana, Kazakhstan, 010000 2Institute of Archeology after A. Kh. Margulan, Almaty, Kazakhstan, 050010 6Kazakh University of Economy, Finance and International Trade, Astana, Kazakhstan, 010000 E-mail: 1, 2

KEYWORDS Epoch. Ethnographic Time. Ritual Ceremony. Worldview

ABSTRACT This paper shows a close interrelation between the main ritual traditions of burying human beings with a horse in the Kazakh period. The main point of this paper are the burial mounds with “mustache” and its functions in the ritual traditions. There are real examples of researchers’ works which followed from the Bronze Age, Early Iron Age, monuments of Huns and Turkish periods, and other archeological excavations which became the results of analyses and facts. There were researches on the cults of sun, fire and burials. Gathering all the results and examples, the researchers were able to present the similarity in the system of faith, further in the history Kazakh period. For example, in the tradition of sacrifice, there are also some ritual traditions combined with the Kazakh period. According to the authors’ opinions, this goes back to about tens of centuries. The results of this fully developed and selected the one system of ideology. Saryarka is a historical and geographical area that is rich of monuments since the ancient times. This article is focused on the ritual function of the ritual monuments of different times. The research of complex burial mounds with “mustache” and its functions remain important. Ancient traditional constructions associated with the ritual ceremonies of the cults of horses in close cooperation with the era of post-Kazakh relations. Horse has been regarded as the main driving force of the procedures since ancient times. Ideological concepts of the people who lived in Saryarka in ancient times has changed only a little mature, the basic idea is to continue for many centuries.

INTRODUCTION for processes of the medieval Turkic and ethnographic periods of Kazakh of the current era. The One of the modern directions in the areas of attempt to conduct research on linkages between Historical Sciences is the research which is link- ancient monuments and Kazakh ideology is based ing archeology and ethnography. In the science on providing evidences of one existing ideology of ethnography is important to use archeology between Kazakh and the other nomad tribes that in the historical point of view. Thus, these two lived on the area of Kazakh steppe during many sciences are adding each other and also disclos- times. As is well know, the main idea of tradition’s ing the idea and meaning of facts. In this context, function on the ancient monuments is learning the researchers in this article are focused on some the rituals of life, environment and religious de- of the ethnographic materials and monuments of nomination. There is a term “ancient ritual con- Saryarka’s ancient culture. The centuries old his- struction” or area for the rituals” when it comes to tory of the Kazakh people requires research and the language of archeology the ancient monu- study. Such periods in history, as stages in the ments of BC, but after AD there is a “worship development of traditional culture, the birth of area” (Aldazhumanov et al. 2004). During many civilization, the period of nomadic economy, shifts times in the system of religious denomination the in favor of sedentary culture, the culture and the holy animal was played by the horse and today outlook of nomadic tribes settled culture in the need it’s one of the cult animals. of fundamental scientific research (Omarbekov et The purpose of the research is to provide al. 2016). evidence that maintains the ancient ritual tradi- Focus of research was the Saryarka region, tion that was used many times, despite of the the main centers of Atbassar, Botai, Tersek, Be- modified changes. All necessary materials were gazy-Dandybay and Tasmola cultures (Akatai gathered during three years. The research was 2001). This, in turn, is a center of development made in frameworks for indicating the theme of 6 ASKAR AITBAEV, DANYIAR DUISENBAI, GULDEN AIKINBAYEVA ET AL. this article. Objects for the research are methods Necessary materials for writing this paper of analysis and expertise. Analysis method was have been collected during the last three years. made for indicating the main function of ancient Studies on this theme have been conducted over areas of rituals. Expertise method was made in this period of time. The objects of the research order to determine the links between monuments served as methods of analysis and clarification. of different periods and Kazakh ideology. The purpose was to find the main functions of One of the focus of the present research is to ritual places. The clarification methods were used study the two branches of the historical scienc- to determine the interrelation of different time’s es: archeology and ethnography, as one. But, monuments with Kazakh ideology. from a historical point of view, there are differences between ethnography as the science and OBSERVATIONS AND DISCUSSION archeology as the meaning. It is worthy of note that these sciences are closely related. There- Archaeological monuments indicate that the fore, this paper will dwell on the analysis of some Saryarka region is a special place. The peculiari- ethnographical materials and ancient monuments ty of this region lies in the fact that there are of Saryarka. many monuments and a huge number of these The steppe region, Saryarka consists of Shy- are researched monuments and objects. It should ngystau, Bayanauyl, Karkaraly, Kokshetau, Ul- be noted that the Kazakhstan great plain is full ytau and Kyzylarai mountains, the Turan plain of ritual places. Also, the first academic archeo- and the Betbakdala clay desert. Ever since the logical expedition of Central Kazakhstan took historical place developed; different types of place there. cultures have been formed, such as: Makhan- According to modern scientists, expedition zhar, Atbasar, Botai, Tersek, Nurtai, Atasu and practically played a role of the science school Nura. Along with that, the Begazy-Dandybai and producing subject-oriented Kazakhstan arche- the Tasmola cultures were the main centers of ologists and ethnographers. For example, scientists- archeologists KA Akyshev and AM Saryarka, which developed separately (Beisen- Orazbaev participate in every year’s expeditions ov 2015). In its turn, Saryarka was the center of along with famous persons of ethnography sphere, development during the Turkic medieval period such as KhA Argynbaev, E Massanov, MS Mu- and the next Kazakh ethnographical period. kanov, S Akataev who also contributed to the The interrelation between Kazakh ideology research works (Aldazhumanov et al. 2004). and ancient ritual traditions of monuments which However, because of the works of some eth- are analyzed in this paper are based on having nographer-specialists in archeology, research- strong evidences of ideology continuity between es have played a significant role. For example, Kazakh and the ancient nomadic people who lived from the investigations of ethnographer, scien- for many centuries in Kazakh steppe. It is known tist N Alimbai (1998), the researchers gathered a that the main functions of the ancient ritual tra- lot of information about the ancient life of the ditions of monuments depended on Kazakh tra- Kazakhs using methodical devices, about the dition of living and the meaning of the terms “en- cycles of Kazakh’s coexistence and semantic re- vironment”, and “religious confession”. In ar- lation, in application to the researches of the archeology, the monuments of BC used the terms cheological monuments. “ritual constructions” or “ritual tradition plac- But, it is worth mentioning that because of es”, but in Kazakh period, these were renamed ethnographical information and consideration the as a cult place (Beisenov 2015). facts that can be derived about one monument. The horse played the main role in the mean- It is known that the significant power in the con- ing of religious faith during many centuries. And, sideration of the genesis of monuments provides nowadays, it is also in the center of common life practice in the wide usage of migration traditions, and one of the cults. resident uses, etc. (Azhigali 2011). This research studied the existence of social All rituals, traditions in any social formations civilizations and cultures which have not lost its are aligned with the cycle of coexistence, and importance in nomadism because of the strong the ideology, which is formed in this sphere, is interrelationships, which also maintain the main one of the concept’s types (Alimbai 1995). With ideal values in times of change. time, such fully-formed traditions and rituals get ANCIENT RITUAL CONSTRUCTION OF SARYARKA 7 developed by days, improving in consequence agreed with this, among them was the archeolo- while going through time. Purchases that exist in gist of the Iron Age of the Central Kazakhstan the historical commemoration, nowadays occur (Beisenov 2011). in the real world by means of some elements. All Consequently, scientists collected materials these are cultured through many centuries by on the terrritory of Kazakhstan from 500 burial the influence of religion and cults. The religious mounds with “mustache”. Many monuments as worldview is based on cults of fire, sun and moon, mentioned are situated in the Central Kazakh- stars and totem of animals. All the above-men- stan and its Northern parts. Along with that, the tioned information is found in special ritual con- burial mounds with “mustache” are also found in structions and on the places of ritual grave. South Ural, East Kazakhstan, South Kazakhstan One of the biggest place of ritual graves are and so on. burial mounds with “mustache” that can be Great ethno-cultural impact of expansion of found all around Saryarka. 60 years have passed burial mounds with “mustache” out of the previ- from the beginning of a planned research of this ous places of Kazakhstan and its neighbors was type of monument around Central Kazakhstan. firstly, explained by the period of Tasmola cul- Research and introduction to scientific use of all ture and its further nomadism (Beisenov 2011). the information of Tasmola culture, firstly, is im- SG Botalov, AD Tairov, UYu Lyubchanskyi mediately interconnected with professional arche- and many other scientists in the researches of ologists, such as A Margulan, A Orazbaev, M the burial mound with “mustache” noticed the Kadyrbaev (Beisenov 1996). following: «Monuments of this type are found Researchers of the Iron Age focused on re- in the vast territory of Eurasia steppes from East searches of burial mounds with “mustache” af- Turkestan to Dnieper. However, the largest num- ter introduction to the scientific use. The first ber of burial mounds with “mustache” are con- scientific discovery was made by LPh Semenov, centrated in four compact groups: the first– sar- who found out the arc mounds going eastward yarka, including the most part of Central Kaza- in Karaganda district, Zhanaarka area, in Karatal khstan and Irtysh; the second – ulutau; the third near river Akkol. – mugodzhars and joined with the forth–behind In 1932 the expedition of State Academy of urals». As a result, it meant that the burial mounds history of material culture was headed by PS with “mustache”are often found on the territory Rykov in Karaganda disrtict. Rykov deduced an of Central Kazakhstan (Botalov 2006). inference of the facts, but he noted that from the One can say that researches of the burial archeological point of view, this research was not mounds with “mustache” were organized in a fully completed and burial mounds with “mus- wide format. Many researchers divided these tache” warrant more research. After this expedi- mounds into two categories: 1) burial mounds tion, many researchers, such as MP Gryaznov, IV (grave) for people; 2) burial mounds with “mus- Sinitcyn, AA Kosyrev and many other famous tache”. The first category refers to the graves, scientists observed some materials about these and the second is based on the ritual construc- mounds. In 1940, Kisselev with a group of staff of tions (Botalov et al. 2006). Great contribution to Karaganda district museum went to research the the study in architectural construction was made mounds “Besoba”. by Abdimanap Medeuuly Orazbaev in the 60’s. For the best systematical research of mounds One of the old arcitectural construction in Kazakh- with “mustache” in 1946, the Cental Kazakhstan’s stan is the burial mound with “mustache” – Zha- archeological expedition was carried out by AKh naidar that was discovered and researched by AM Margulan. From that time until 1955, excavations of Orazbaev. The first architectural discovery is based mounds of early nomads and mounds with “mus- on the researches of burial mounds with “mustache” tache” which were among these were carried out that was made in the restored works in this complex (Kadyrbaev 1959). These indexes can be the argu- by Orazbayev (1969). Archeologist, MK Kadyr- ment of ritual constructions’ and mounds’ existence. baev (1966) played a major role in the develop- Margulan discovered the first scinetific con- ment of a new cycle of research of the burial clusions about particular places of the mounds mounds with “mustache”. He noted some char- with “mustache” on the territory of Central Ka- acteristics of the above-mentioned ritual con- zakhstan, and also mentioned the nonexistent of struction which was that “the one big mound or such mounds in other regions. Many scientist groups of mounds were situated at short dis- 8 ASKAR AITBAEV, DANYIAR DUISENBAI, GULDEN AIKINBAYEVA ET AL. tances from each other on the east where the of the departed soul going high up to the deity, width was 1.5-2 m and the length of “mustache” sun. It is believed that the horse performed the ranged from 20 to 200 of double stone chains. function, which could also move the departed Stone chains were formed as a horseshoe con- soul at “horse speed” (Botalov et al. 2006). Beise- struction and from the beginning to the end they nov supposed that the ritual mounds with “mus- were rounded by stone mounds. These burial tache” were the ritual worship places during the mounds with “mustache” were divided into three ritual commemoration of the dead. It was thought categories: a big burial mound for a human, a that the ritual mounds with “mustache” per- small burial mound for a horse and the last was formed the function of the soul’s guide to the made for brown wares and stone chains. There other world. But scientist thought that existing is a meaning, that the complex of mounds con- semantic relation between ritual stone chains and sisting of stone chains which included the ele- the ritual commemoration cult is not fully sub- ments of solemnizations, this point of view sup- stantiated (Toktabai 2010). The Kazakh rite “tul ports evidences where the entrance of the burial at” (horse burial rite of the dead or orphaned mounds was in the east and the stone chains horse ) was formed from the commemoration cer- were directed to the orient sun which was the emony. For a long time, this rite of cult was invi- result of the sun cult. It is obvious that the fire olable. The tail and mane of horses were nour- smudging in the round stone constructions at ished and cherished as the apple of one’s eye. the head of stone chains were influenced by the No one dared to touch the cut tail and mane, not cult. even the horse stealers. The reason for this is Religious faiths and cults of tribes of Central that the horse was a ritual animal. Kazakhstan, who ranched, were different from During the movement, all horse equipments each other. One of the ritual cults synonymous were moved, holding the harness and covering with the region is the horse or sheep sacrifice. with the black cloth (Akatai 2001). Ethnographer Kadyrbaev was one of the famous researchers and Scientist, KhA Argynbaev (1973) suggest- in the sacrifice cult and discoverer of the Tasmo- ed that this was the ritual of the dead. It, howev- la culture. He thought that the cult of horse sac- er, elaborated on the specifics of the ceremonies rifice consisted the head of the horse, sometimes held after the death of the person, the scientist in excavations out all part of horse’s individual of the origin of the rite says the following: the bones were found including the ritual and magic ritual commemoration of the dead wandering in meanings. another world was held as a sign of honor by a A famous scientist, AM Orazbayev re- sacrifice, favoring the spirit of ancestors, sup- searched the ritual mounds with “mustache” of porting in the difficult times of consequence was Zhanaidar and made a proposition about this ritu- the deep belief of the people. The scientist came al. He thought that this ritual of horse sacrifice to the conclusion that it was developed before near the burial mounds with “mustache” is corre- the religion of Islam, the ancient religion was lated to the Sun cult (Botalov et al. 2006). Also, in formed through belief in the memory of the spirit the opinion of another researcher and scientist of of the ancestors. the burial mounds with “mustache”, SS Sorokin – The scientific works of Alimbay (1990) in the the bigger burial mounds were made earlier than studies of various aspects of ethnography other mounds with the horse’s bones, other con- played the main role from the scientific and the- structions and stone chains. Generally, the buri- oretical point of view in determining the use of al construction played the function of the mem- the necessary tasks receptions. Scientist con- ory cult of Kazakh people, it also correlated to cluded in the following notes that “the Kazakh commemoration cults and devotions (Toktabai “as” (from Kazakh means “sacrifice”) does not 2010). belong to the category of ordinary folk festivals. Further researches of Tasmola culture were First of all, “as” is conceived as a ritual called headed by archeologist, AZ Beisenov. He sug- upon to maintain the spirit of ethnic traditions. gested that the bones from the burial mounds Basically, it is the great ritual of self-purification. were the result of the existing connection be- In this sense, “as” is a preventive measure for tween burial mounds with “mustache” and the the society, which aims to prevent nurturing in- horse cult. The fire fumigation of the stone chains side of adverse events”. For example, the re- held the ritual of fumigation which was the guide searchers can say the Herodotus’s argument ANCIENT RITUAL CONSTRUCTION OF SARYARKA 9 about the horses which was written in Scien- appeared and formed lately in the semantic rela- tist’s and Ethnographer, SE Azhigali’s (2002) book tion of the traditions and customs of the Kazakh calling “Architecture of the Nomads – the phe- people. All of these were the ancient traditions nomenon of the history and culture of Eurasia” that held after the ritual rites. Of course, the ques- is correct. “They (Massagets) believe that the tion arises as to why all this is done? On the only deity that exists is the celestial sun. They whole, because of these traditions, people can view the horse as a sacrificial animal to perform communicate with the other world, save the the worship ritual of the sun. The meaning of whole tribes of natural phenomena, calm the spir- sacrificing the horse at those times was the fact its of ancestors, facilitate life in the other world that this animal can quickly rise to the spirits of and form religious concepts (Evdokimov 2004). ancestors”. And it is a collection of practices in the perfor- These are Strabo notes: “Massagets wor- mance of their traditional form, as well as, condi- shiped only the Sun and bring to the horse sac- tionally specifies and strengthens the social rifice” as in the doctoral dissertation of Tokta- bonds (Melnik 1993). In general, respect for an- baev (2010) describing “the Horse phenomenon cestral worship rites appeared at the time of var- in the culture of Kazakh people”. But, there is ious religious concepts, associations and cul- another point of view that the aristocrats Scyth- tural traits. Revered deity pronunciation prayers, ians bury the dead and the orphaned horse to- rituals, holidays and so on served as the key to gether. This is confirmed through archeological combining human and sacred things, nominat- excavations. For example, in a complex Bakybu- ing the first place of worship traditions. Cult (lat. lak in the Karaganda region, while carrying out Kultus-worship, respect) from the religious side archeological excavations, not only burial is an important act, worship’s power of the peo- mounds but also stone ridges were found around ple’s faiths. But such acts were committed only him. As a result, only two of the seven harness- at certain times, in certain places and in a strict es were found. Thus, it indicates the presence of compliance (Babinov 2005). The number of such the horse relation between people and the wor- cults is the animal - horse, which is considered in ship of the horse. In addition to these ritual plac- this work. However, they are found not only in es and things were animal bones (in Akbeit com- the burial mounds with “mustache”. The con- plex). As a result of the radiocarbon dating of sideration of the cult of the horse goes back into bones found the bones belonged to the late 16th history. The veneration of the horse and the cult - early 17th century AD. It should be recalled that worship was described in the notes of Avesta. the radiocarbon analysis was conducted in the Adoration of the Divine Sun Mithras comes from laboratory at the Queen’s University Belfast in the horse worship. Because it is believed that UK, but in the opinion of Beisenov (2015), there compared to the other animals, sacrificing a horse, is a possibility that the bones were from the shep- prayer will ascend to heaven (Belenitski 1978). herds who were taking food and shelter from the The collection of Rigveda, the horse is also con- wind or in the place Kazakh people conducted sidered as animal for the sacrifice. Only in Aves- rituals. Scientist proposed important judgments, ta, there are some differences, so they offer a saying that in these places, the Muslim Kazakh sacrificial horse tied to a pole. Abyzy followed people conducted worship ceremonies (Aulietas, this tradition: after the ritual of sacrificed horse, Auliebulak, Auliekol). they burned it at the stake. Through this rite, it On this occasion, Akataev (2001) gave his mostly believed that the horse can quickly as- opinion that the whole syncretic worldview of cend to heaven (deity) (Elizarenkova 1999). Kazakh people is stuck and not formed by philo- In the field of monument, Botai, the burial of sophical or religious canons, systems, dogmas. three people were found stacked in two rows on On the contrary, it was developed as a result of each other’s horses head. Such burial customs real or “natural” actions. And it does not require among the residents of the settlement Botai first any religious books, or principles, or the need to came into the light - the cult of reverence horse. build temples. Necessity was only in customs, The burial monument, Koishoky of Begazy- Dan- used in the everyday life. Thinking in this direc- dybay culture were founded on mengirs (stand- tion, the researchers could show that the execu- ing stone) with the image of a horse’s head. An- tion of these ancient rituals, including ritual com- cient periodic regularity was the presence of the memoration of the dead, in such ritual places totem sign and the image of the animal bringing 10 ASKAR AITBAEV, DANYIAR DUISENBAI, GULDEN AIKINBAYEVA ET AL. a sacrifice to the menhirs belonging to the ritual Even if you didn’t see the places of burial rite places of Central Kazakhstan. with horse in the monuments of Kipchack period In the burial monument Akmustafa 96b, belt in the 9-13th century AD, you would find the buckles, bronze bit dated 8-7th century AD were horse’s bones in the ritual places. As a result of found. To the east of the burial mound was a excavation, the sign of fire and horse’s bones boulder of the period, Begazy. Near the burial were discovered, this related to the Kipchack ground in a specially dug pit for the rite, a horse period in the place of sacrifice situated at the head was found, which once again proves the coast of river Zhinishke of Aktogai region, is the existence of interrelation (Beisenov 2015). acknowledgement for this (Ermolenko 2004). Since the beginning of the nomadic forma- Commemoration of the horse, adoration as tion of the Eurasian steppe cult of “Heavenly totem plays an essential role in Kazakh people Horse” this belief has been securely entrenched as well. It is described in legends, tales and epos in the religious and mythological creed of the and stories of heroes as the horse is a trusted people. This shows the importance of the econ- companion and inseparable friend of the hero. omy and everyday life of the nomadic people As mentioned by researcher of Kazakh (Azhigali 2002). Over time, this would occur in steppe Levshin, the horse is not only a holy and the burial rites of the famous personalities. the fastest animal but also a sacrificial animal of Also in the field of remembrance, nomads Bronze, early Iron Ages. found the stones with the images of traces of the Horses are used not only as a holy and fast movement of people and animals. The above animal among Kazakh people, but also in ritual mentioned images are stored in the river Sarysu, sacrifices rites since the Bronze and Early Iron near Terekty Aulie, on Ulytau, on Sary-Arka Age. The commemoration rite is one of the ritual Steppe and in other places (Margulan 2003). burial element and an integral part from ancient During the reign of the tribe of the Huns, the times, Kazakh people tried not to damage this cer- importance of the horse was paramount. The main emony. Because, in case of damage, it is consid- feature of Korgantas monument is the similarity ered that the soul of the dead wouldn’t be satis- to a monument - a burial ritual and the individual fied, damned, bring unhappiness, and if every- performance of the horse cult. In some cases the thing was good, relatives and generations would monuments in excavations found the horse buri- be favored and saved from bad things (Levshin al with riding bits (Shulga 2011). Evidence of this 1996). Nowadays it can be seen in some cases. can serve as a ritual ceremony conducted in the There are some rituals in Arka Kazakh’s buri- field. al ceremony concerning the horse. Horse with Turkic time - is the period of vague raids, the its equipment of the departed is carried to the main advantage is the horse. The burial ground grave with the dead body. After finishing the in the Turkic period was the cult of the horse. In burial ceremony, the horse is tied to the grave. A 1957, Kadyrbaev researched the burial complex, person that comes to this grave reads the Koran, Egizkoitas which related to the Turkic period. The then he takes the horse (Toktabay 2004). It is no bones of persons were found in the Northern doubt that this ceremony is a remainder of the part and the bones of the horses were found out ritual since ancient times in Saryarka. in the Southern part. In the 6-8th century AD, in the burial ground of the Turkic period, the bones CONCLUSION of a boy buried with a horse was found. This demonstrated the important role of the horse cult Special types of rituals were brought to the in the ritual burial rite of the nomadic Kazakh first place in consequence of the different ideo- people. logical view. As a result of these necessities, the Al- Zhakhiz was one of the published au- mounds with “mustache” appeared which served thors, who lived in 9th century AD, he wrote about as a worship along with the functions of the burial the life of the Turkic people, you would see their rites of the ancient period. This in turn led to the nomadic life on horses, than just walking. The formation of cults. Among them, in the early iron meaning of the burial rite with the horse of Turkic age, the horse is ranked the main cult and was aristocrats meant that the life continued in an- the primacy. The importance of the horse in real other world with its horse (Kadyrbaev 1959). life with mythological and religious point of view ANCIENT RITUAL CONSTRUCTION OF SARYARKA 11 has caused a major factor in the introduction of es of Millennium: 20 Years (1991-2011) of Archae- widespread use. Horses, affect the formation of ological Science of Kazakhstan. Paper Presented in Round Table, Devoted to 20th Anniversary of Inde- a full-fledged nomadism, which went beyond the pendence of the Republic of Kazakhstan. Karaganda, limits of the worship ceremony. Nowadays, only 8 December 2011. the basic idea of the horse cult has been saved Beisenov AZ 2015a. Studying of Monuments of I Mil- that serves in ritual constructions and is sub- lennium BC in Central Kazakhstan. Kazakh Khanate in the Flow of History: Collection of Materials of the jecting to many changes. Thus, the researchers International Scientific Conference Dedicated to the can see how it is transmitted through the ritual 550th Anniversary of the Kazakh Khanate, 1: 521- of remembrance in the ethnographic period of 533. Kazakh era only after the selection of the basic Beisenov AZ 2015b. Altars around kurgans as a kind of ideas and rituals. monuments of Tasmola culture. Journal of Tomsk State University – History, 4(36): 96-104. Beisenov AZ 2015c. 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