Some parallels between cultures of ancient Ymyyakhtakhets and Yukaghirs of the XVII-­XIXth centuries

As is known from the archaeological literature, in North--‐East Asia at the end of the III mil--‐ lennium BC. Of medievel liotical Belkachi culture replaced Ymiyakhtakh indicator nym feature of which is the wafer and ceramics doped with ribbed wool and plant residues [15, s.184--‐196; 16, p.18; 24]. This culture is on the Aldan and Olekma, as well as on the Lena and Vilyue, lasted unti the XIV century. BC It disappears after gushing new wave of newcomers, media Ust--‐Mil culture of the Bronze Age [22 s.128--‐142; 23 s.145--‐158; 25 s.303--‐313; 30]. It is worth mentioning that in the polar zone of Yakutia traces of Ust--‐Milz not be traced. It is not also found traces of media early Iron Age.

According to the first Russian explorers transpolar zone on the right bank of the Lower Le--‐ na to the Anadyr occupied Yukagir tribes. [4] We are interested in the question whether it is possi--‐ ble to trace some continuity between the ancient and Ymyyahtahtsami and Yukagirs XVII--‐XIX cen--‐ turies. Before answering this question, refer to the archaeological sites Ymiyakhtakh culture in the

Lower Indigirka, in particular the White Mountain, Denis Yuryuyete and Sugunnaah discovered by the author on the territory of Yakutia Abyysky District.

Called monuments single and distinguished by the abundance of finds in kul--‐ turosoderzhaschem formation and very informative. Found a wide variety of stone, bone (includ--‐ ing the horn and mammoth ivory), wood and metal. Articles of stone dominate. Among the most representative stone tools are arrowheads, end scrapers, knives, inserts, polyhedral cutters and combined tools. Met as stone axes, awls, provertki, sharpened fragments of sandstone, etc. Ma--‐ chinery processing stone products of the highest. The guns are treated in a retouching, grinding and drilling. Degradation of stone products can not be traced.

The collection occupies an important place ceramics represented fragments of thin--‐walled vessels and lyachek infusion of molten metal. A layer extracted residues of the various fauna preservation. The bulk of the bones belong to the reindeer. The bones of elk, game birds and hares. Animal bones crushed or broken into pieces. Among them there are products, fragments and the workpiece. Disposal of bone raw material evidence of the existence of production carving population. Used for processing cutting, chopping, planning and drilling tools. Judging by the treatment of some products from the masters knew the way and cut. Wooden products processed by the cutting and chopping tools. In all probability, for the treatment of bone and wood products used metal tools. This is evidenced by the findings of fragments of bronze knives, extracted from the bed and Denis Yuryuyete Sugunnaaha. In addition, the layer Sugunnaaha greeted chip blade chopping tools

Discovered archaeological material indicates that the main occupation of carrier Ymiyakh--‐ takh culture was hunting wild reindeer. These data support the proposition A. P. Okladnikova 40--‐ 50--‐ies of XX century., Who studied at the time Lena and Kolyma. While the scientist on the basis of their observations came to the conclusion that the economic activity of the Neolithic hunters of reindeer has similarities with a year--‐round occupation Yukagirs [17, p.299]. Based on this, the re--‐ searcher suggested that the ancestors of Yukagirs in the Arctic came in the Neolithic and created Nizhnelenskoye culture [Ibid].

Discovered archaeological material indicates that the main occupation of carrier Ymiyakh--‐ takh culture was hunting wild reindeer. These data support the proposition A. P. Okladnikova 40--‐ 50--‐ies of XX century., Who studied at the time Lena and Kolyma. While the scientist on the basis of their observations came to the conclusion that the economic activity of the Neolithic hunters of reindeer has similarities with a year--‐round occupation Yukagirs [17, p.299]. Based on this, the re--‐ searcher suggested that the ancestors of Yukagirs in the Arctic came in the Neolithic and created Nizhnelenskoye culture [Ibid].

As shown by archaeological research in polar zone of Yakutia in the general lifestyle of the ancient ymyyahtahtsev and Yukagirs traced other parallels. It is known that Evens, Evenki and Yukagirs since time immemorial swing wore a suit with bib. It is worth mentioning that in ich--‐ chilyahskom burial in the lower reaches of the Lena A. P. Okladnikov were recorded balances Chest [18 p.95--‐104] investigated similar cemeteries in Glazkovsky Baikal region [19, p.299]. White Mountain in the parking lot, along with Ymiyakhtakh complex detected with the image of elm Chest [26, s.42--‐43; 27, p.54--‐64], indicating the existence of a swing suit with bib carriers Ymiyakh--‐ takh culture. No trace of the tribes of the Ust--‐Mil culture and Early Iron Age on Indighirka gives the right to say that the image Chest ancestors left Yukagirs. It is appropriate to mention that to the XX century. Yukagirs their bibs portrayed in pictographic writing on birch bark. At one of these letters painted male and female bibs [22 cm. Fig. Cover].

V. I. Yokhelson at the beginning of the XX century. expressed the opinion that the clothing of ancient Yukagirs was deaf [9 p.210--‐222]. This thesis he did not provide any specific arguments. It should be said that by the time otungushennye, obyakuchennye and Russified Yukagirs were not only suit your swing with a bib, but also clothes Tungus, Yakut, Chukchi and Russian style. A.F. Cyber in the first quarter of the XIX century. wrote as follows [10, p.31--‐32] "Yukaghirs chuvopy and surpass them (the Chukchi. --‐ SE) in the downhill, because they do not have such a broad apparel" (parka. --‐ SE). This observation researcher shows that mobile movement in taiga conditions swing clothing was very comfortable and irreplaceable. On the basis of this judgment, it must be said that the statement L. N .Zhukova that "deaf clothes were not borrowed Yukagirs the Chukchi, and is a relic of drevneyukagirskoy clothes" [5, p.98] is fundamentally wrong. Even the name is not bib Tunguska, and actually Yukagir "nugurukun" [12, p.276; 18 p.95--‐102] or "niegemun" [5, p.13, 143, see. Fig.] Casement coat "Magil" or "moymaka" [5, p.143]. Judging by the vocabulary of Yukagir masters compiled L. N. Zhukova [Ibid p.135--‐140], various stripes and ornaments are also Yukagir name. In addition, while not ignoring the fact that the cut of the garment of Upper Yukagirs no dif--‐ ferent from the cut of clothes Evens, we should mention that there are still many details are Yuka--‐ gir its name [31, p.42]. According to our assumption, the dead could borrow clothes Yukagirs the Chukchi only in the area of contact with them during the establishment of intensive border con--‐ tacts after the arrival of Russian in Northeast Asia. Prior to this connection between them is not manifest. This is evidenced by studies E. A. Kreinovich [12, p.245], which drew attention to the lack of significant linguistic ties between Yukagir and the Chukchi and Koryak language.

Some researchers have studied more in depth the traditional culture of the North, tend to think of swing clothes clothing uraloyazychnyh ancient tribes. A prominent specialist in the history of clothing people of the Russian North N. F. Prytkova writes that "the people of the same Samo--‐ yeds in the distant past, a typical swing clothes, deaf same for them was later [21, p.85]. By as--‐ sumption, M. G. Levin [13 p.188--‐191] bib is an accessory dotungusskogo population Yukagir. Re--‐ searcher of the traditional culture of the northern Siberia and North America, L. A. Feinberg [23 p.128--‐142] also considers its ancient prayukagirskoy clothing inherited Tungus. Known ethnog--‐ rapher V. A. Tugolukov [22, p.91] holds the idea of a late borrowing Yukagirs kukhlyankas the Chukchi. According to A. N. Alekseev (1, p.40), bibs and Neolithic era paleometal are part of the culture more ancient Paleo--‐Asiatic community.

Very similar phenomena can be traced in the spiritual world and the population Ymiyakh--‐ takh Yukagirs XVII--‐XIX centuries. Referring art Glazkovsky time, A. P. Okladnikov noted the coinci--‐ dence of a number of the essential stylistic features of art forest tribes of Siberia and the Far East, for example, the proximity of cut and artistic style clothing glazkovtsev and Tungus--‐Yukagir clothes XVII--‐XIX centuries. [19, p.299]. Based on his observations, he concluded that "similar in nature and location of the Tungus--‐Yukagir ornaments XVII--‐XIX centuries. were decorating this ancient clothing (bib. --‐ SE). It was just as well studded with circles and rings, but not metal and stone. In this case, silver jewelry on the Tungus and Yukaghir aprons also consistent with shiny polished discs and rings of jade and marble on aprons Glazkovsky time [Ibid, p.165]. In this respect, great interest the findings of the cultural layers of parking Denis Yuryuyete and Sugunnaah of stone with biconica holes in the center or at one end. They are made of flat river pebbles and tiles from shale. Sizes they are the same as that of counterparts from Glazkovsky burials. In all likelihood, circular discs were amulet --‐ breast sun, which were ymyyahtahtsy.

According to experts, among the peoples of the north--‐east Siberia, it is inherent only Yuka--‐ girs V. A. Tugolukov [22, p.91], noting the contrast Yukagir clothes from the clothes of neighboring peoples, wrote: "... Yukagirs applications are used in the form of a zig--‐zag stripes ... Thanks so pe--‐ culiar ornament Yukagirs parts can be distinguished from the other inhabitants of our Northeast --‐ Chukchi, Koryak, Eskimo, Aleut and Itelmens. Zigzag found, in addition to clothing, also female kroilnyh boards, boxes, arms drill, combs and other artefacts Yukagir".

Parked Sugunnaah found well--‐preserved specimens of ornamental art on plastics, mainly in the bone [32, s.40--‐54]. Ornaments made rectilinear geometric style. In artistic composition ymy--‐ yahtahtsev common zig--‐zag pattern. According to experts, among the peoples of the north--‐east Siberia, it is inherent only Yukagirs. V. A. Tugolukov [22, p.91], noting the contrast Yukagir clothes from the clothes of the neighboring peoples, wrote: "... Yukagirs applications are used in the form of a zig--‐zag stripes ... Thanks so peculiar ornament Yukagirs parts can be distinguished from the other inhabitants of our Northeast --‐ Chukchi, Koryak, Eskimo, Aleut and Itelmens. Zigzag found, in addition to clothing, also female kroilnyh boards, boxes, arms drill, combs and other artefacts Yukagir ".

Not to mention the fact that the pattern found on Sugunnaahe "zigzag with corners" [31, p.38, Table. 45, 1], there is still at Yukagirs [6, Fig. 82]. Also on straight carvings were used ymy--‐ yahtahtsev triangular--‐notched incisions--‐spikes along straight lines. Analogies of this ornament meet and Yukagirs [7 ris.122].

It is known that Ymiyakhtakh monuments Lena [17, p.96] and Indigirka [32, p.49] found human bones. A.P.Okladnikov [17, p.96], based on folklore data, claimed that these residues are signs of cannibalism. In this regard, interesting messages left researchers northeast Siberia. At the end of the XVII century. Researchers East Izbrant Ides and Adam Brand [8, s.288] first reported a very strange ritual that existed at Yukagirs, in particular, the anatomy of the dead. In the 1720s. Russian geographer and cartographer IK Kirilov [11, s.296] wrote that "... those noble Yukagirs their dead, gutted, zasushivat and carry in their yurts in a dress ...". Wrote participant II Kamchatka expedition Frenkel Lindenau [14, p.155], Yukagirs with shaman bones scraped meat and bones were collected and skeleton dressed in a dress as a man, and then put "dressed bone is constantly at the top in their yurts, sometimes 10--‐15 pieces." By VI Jochelson [9, p.220] "... Meat dead sham--‐ an is separated from the bones, dried in the sun and is divided along with the bones between the relatives of the shaman. This is the meat and bones are considered to be the keepers of the family. They are regarded and used as a tool for divination. His skull, placed on a wooden stand, revered as a god".

These reports, most of all, about the continuity of the ancient rite that existed in carriers Ymiyakhtakh culture and was common until the XIX century. in Yukagir.

In cave paintings at Suturuohi Indighirka made with red ocher dominate anthropomorphic characters [30, p.3--‐8]. Most men ostrogolovye. Their legs apart, arms outstretched Semi--‐ underslung. Of interest is the fact that exactly the same men depicted in the shaman's breastplate yukagirizirovannyh Evens [6, Fig. 49]. Drinking ymyyahtahtsami ocher ocher residues confirmed findings, wrapped in birch bark cloth, in the cultural layer Sugunnaaha [31, p.28]. The inner surface of some debris lyachek painted ocher.

The given above facts similarity of cultural elements of ancient and late medieval ymy--‐ yahtahtsev Yukagirs unwittingly lead to the conclusion that this phenomenon is not just a coinci--‐ dence cultural acts, which came from the depths of centuries original tradition, which appeared with the emergence of Ymiyakhtakh culture and preserved to the XIX century. unchanged.

It must be assumed that the north--‐eastern ymyyahtahtsy, undisturbed native Ust--‐Mil cul--‐ ture and the early Iron Age, were in the region, as it were isolated from the rest of the world to the Middle Ages. Their descendants can only be Yukagirs.