Ancient iranian nomads in western central asia. G'Arbiy o'rta osiyodagi qadimiy eron ko'chmachilari

Literary sources on the ancient Iranian nomads of Central Asia
O‘rta Osiyoning qadimgi eron ko‘chmanchilari haqidagi adabiy manbalar
The term ‘Tūra’¹ is the name by which the Central Asian nomadic tribes were in one of the earliest parts of the Avesta. The Tūras are portrayed as enemies of the sedentary Iranians and described, in Yašt XVII (prayer to the goddess Aši), 55–6, as possessing fleet-footed horses.² As early as 641 or 640 B.C., the nomads were known in Assyrian sources as the Sakas.³

“Tura” atamasi “Avesto”ning dastlabki qismlaridan birida Oʻrta Osiyo koʻchmanchi qabilalari boʻlgan nomdir. Turalar oʻtroq eroniylarning dushmanlari sifatida tasvirlangan va Yasht XVII (Asi maʼbudaga qilingan ibodat), 55—6-da, oyoq oyoqli otlar borligi tasvirlangan. Miloddan avvalgi 641 yoki 640 yillarda ko'chmanchilar Ossuriya manbalarida saklar nomi bilan mashhur bo'lgan.

Many Greek writers referred to all the nomads of Eurasia, including those of Central Asia, as Scythians; and the Persians designated all the nomadic tribes of the Eurasian steppes, including the Scythians, as the Sakas. These broad classifications were based on the similarity of the culture and way of life of all the nomads who spoke Iranian languages. The question of the actual distribution of the different nomadic tribes or tribal groups is debatable, largely because of the dearth of written sources. Moreover, it is well to remember that nomadic life characteristically entailed frequent migrations, with the result that different tribes successively occupied one and the same territory. When it is considered that these tribes were culturally very close to one another it is easy to understand why classical writers sometimes associated different tribes with the same historical events. For example, in their description of Cyrus’ war against the Central Asian nomads, Cyrus fought against the Massagetae according to Herodotus; against the Sakas according to Strabo; against the Abiae according to Quintus Curtius; against the Derbices according to Ctesias; and against the Dahae according to Berossus.

Koʻpgina yunon yozuvchilari Yevroosiyodagi barcha koʻchmanchilarni, shu jumladan Oʻrta Osiyodagilarni ham skiflar deb atashgan; forslar esa Yevroosiyo dashtlarining barcha koʻchmanchi qabilalarini, shu jumladan skiflarni ham saklar deb belgilaganlar. Ushbu keng tasniflashlar eron tillarida so'zlashuvchi barcha ko'chmanchilarning madaniyati va turmush tarzining o'xshashligiga asoslangan edi. Turli ko'chmanchi qabilalar yoki qabila guruhlarining haqiqiy taqsimlanishi masalasi asosan yozma manbalarning etishmasligi tufayli bahsli. Bundan tashqari, ko'chmanchi turmush o'ziga xos tarzda tez-tez ko'chishlarni talab qilganligini, buning natijasida turli qabilalar bir xil hududni ketma-ket egallab turganini yodda tutish kerak. Bu qabilalar madaniy jihatdan bir-biriga juda yaqin bo‘lganligi hisobga olinsa, nega mumtoz yozuvchilar ba’zan turli qabilalarni bir xil tarixiy voqealar bilan bog‘laganliklarini tushunish qiyin emas. Masalan, Kirning Oʻrta Osiyo koʻchmanchilariga qarshi urushini tasvirlashda Gerodotga koʻra, Kir massagetlarga qarshi kurashgan; Strabon fikricha saklarga qarshi; Kvint Kurtiusga ko'ra Abiae qarshi; Ktesiasning so'zlariga ko'ra, Derbikelarga qarshi; va Berossusga ko'ra Dahaega qarshi.

It is now generally agreed that the ancient nomads of Central Asia were descendants of the Bronze Age cattle-breeding tribes who had inhabited the same territory, which does not exclude, however, the probability of considerable ethnic intermingling and movement within and beyond the borders of the region. These trends must have become particularly marked at the start of the first millennium B.C., when a number of tribes changed from cattle-breeding to a purely nomadic way of life.
Hozirgi kunda Oʻrta Osiyoning qadimgi koʻchmanchilari xuddi shu hududda yashagan bronza davri chorvador qabilalarining avlodlari boʻlgan, degan fikr umumiy qabul qilingan, ammo bu etnik aralashishlar va chegaralar ichida va undan tashqarida harakatlanish ehtimolini istisno etmaydi. mintaqa. Bu tendentsiyalar, ayniqsa, miloddan avvalgi I ming yillikning boshlarida, bir qancha qabilalar chorvachilikdan sof ko'chmanchi turmush tarziga o'tgan paytda yaqqol namoyon bo'lgan bo'lishi kerak.
This view is confirmed by anthropological studies. Between the seventh and fifth centuries B.C.., the Sakas of the Aral Sea region seem to have a mixed population, consisting of a Europoid, mainly Andronovo stratum with a significant admixture of Mongoloid forms of Central Asian origin. Anthropological materials of the Saka period from eastern Kazakhstan are heterogeneous, showing genetic similarities with the population of the T’ien Shan and the Altai mountains with a Mongoloid admixture already apparent. The Sakas of the eastern Pamirs occupied a place apart, among the other Saka tribes or those akin to them.⁴
Bu fikr antropologik tadqiqotlar tomonidan tasdiqlangan. Miloddan avvalgi VII-V asrlar oraligʻida Orolboʻyi saklari yevropoid, asosan Andronovo qatlamidan iborat aralash aholiga ega boʻlib, ularda Oʻrta Osiyodan kelib chiqqan moʻgʻuloid shakllari sezilarli darajada aralashgan. Sharqiy Qozogʻistondan olingan sak davriga oid antropologik materiallar heterojen boʻlib, Tyan-Shan va Oltoy togʻlari aholisi bilan genetik oʻxshashlikni koʻrsatadi, moʻgʻuloid aralashmasi allaqachon aniq boʻlgan. Sharqiy Pomir saklari boshqa sak qabilalari yoki ularga yaqin boʻlganlar orasida alohida joy egallagan.
The question of the distribution of the Saka tribes is extremely complex. Current literature presents the most varied and contradictory points of view, due principally to the paucity of written sources. The location of the different tribes can only be determined from the extant archaeological data, and any picture of the distribution of the Central Asian tribes belonging to the Saka-Massagetae community remains tentative and incomplete. The Naqsh-i Rustam inscription of Darius I lists three Saka tribal confederations: (a) the Sak¯a Haumavarg¯a in Ferghana, where they began to change over to a settled form of life; (b) the Sak¯a Tigraxaud¯a in the region beyond the Syr Darya and in Semirechye; and (c) the Saka tayaiy paradraya or European Sakas (Scythians). In his list of Darius’ satrapies, Herodotus also mentions the Caspians and Sacae as belonging to the fifteenth province. They are usually located along the southern and eastern shores of the Caspian Sea up to the mouth of the now-dried-up Uzboi. It is possible that the Dahae and a number of the other groupings of the Hellenistic period may have derived from the earlier Massagetian Confederation.
Saka qabilalarining tarqalishi masalasi nihoyatda murakkab. Hozirgi adabiyotlar asosan yozma manbalarning kamligi tufayli eng xilma-xil va qarama-qarshi fikrlarni taqdim etadi. Turli qabilalarning joylashuvini faqat bizgacha yetib kelgan arxeologik ma’lumotlar asosida aniqlash mumkin, sak-massagetlar jamoasiga mansub O‘rta Osiyo qabilalarining tarqalishi haqidagi har qanday rasm taxminiy va to‘liqligicha qolmoqda. Doro I ning “Naqsh-i Rustam” yozuvida uchta sak qabila konfederatsiyasi sanab oʻtilgan: a) Fargʻonadagi saklar haumavargʻa, ular oʻtroq hayot tarziga oʻta boshlagan; b) Sirdaryodan narigi mintaqada va Yetisuvda saklar tigraxaud; v) saka tayaiy paradraya yoki yevropalik saklar (skiflar). Gerodot Doroning satrapliklari ro'yxatida Kaspiylar va Sakalarni o'n beshinchi viloyatga tegishli deb ham eslatib o'tadi. Ular odatda Kaspiy dengizining janubiy va sharqiy qirg‘oqlari bo‘ylab, hozir qurigan O‘zbo‘yning og‘ziga qadar joylashgan. Dahae va ellinistik davrning boshqa bir qator guruhlari oldingi Massagetlar konfederatsiyasidan kelib chiqqan bo'lishi mumkin.
No kurgans or burial mounds of the Scythian period (seventh-fifth centuries B.C..) on the Uzboi are known so far, though the association of the Massagetae with the area seems to be well founded.⁵ The kurgans that have been investigated (dating from the fourth-second centuries B.C..) show that they are connected with Massagetian tribal groups of a later period, perhaps the Dahae. Their material culture is unquestionably of local origin and contains elements common to the Prokhorovo culture of the lower Volga and Ural regions.
Massagetlarning bu hudud bilan aloqasi yaxshi asoslangan koʻrinsa-da, Oʻzboʻyda skiflar davriga oid (miloddan avvalgi VII-V asrlar) hech qanday qoʻrgʻon yoki qabriston hozirgacha maʼlum emas. Tadqiq qilingan qoʻrgʻonlar (miloddan avvalgi IV—II asrlarga oid...) ularning keyingi davrdagi massaget qabila guruhlari, ehtimol dahae bilan bogʻliqligini koʻrsatadi. Ularning moddiy madaniyati, shubhasiz, mahalliy kelib chiqishi va pastki Volga va Ural mintaqalarining Proxorovo madaniyati uchun umumiy elementlarni o'z ichiga oladi.