Elena Efimovna Kuzmina Quotes

“The hypothesis of an origin of the Fedorovo type in the Urals has been disputed. The sources for Fedorovo ceramic technology and triangular ornametation are found in the Eneolithic of central and eastern Kazakhstan.” (p.201)

“Kinsmen marry each other among modern Iranian peoples (…) This could be attributed to the caste system in India when marriage was within a caste without taking into account kinship affiliation.” (p.195)

“H. Oldenberg showed that in spite of the genetic closeness of religious beliefs, the Vedas and Avesta differ considerably, and that in the Avesta many of the heroes play opposite roles to their counterparts in the Veda.” (p.183)

“Part of the Andronovo toponyms can only be interpreted as Indo-Aryan”. Moreover, ”the Indo-Iranian toponyms of the pre-Scythian period have been found on the territory populated by the Fedorovo tribes”.

Material culture including “a cult of the horse” moves from the eastern slopes of the Urals to Central Asia, but: “There is no evidence that they reached India.” (p.452)

“Federovo monuments are discovered not only in the Urals but also in the south of Central Asia and Afghanistan, where Ugrians have never lived.” (p.201) Moreover, elsewhere she designates central Kazakhstan as the Fedorovo heartland: “The further one moves from central Kazakhstan, the frequency of the complex diminishes and substratum elements increase”. (p.24)

According to Kuzmina, the fact that the essential equipment of the Indo-Aryan charioteers in the Mitanni kingdom and in India has no prototypes or analogies in either the Near East or Harappan India, but rather does show affinity with the items in the Sintashta- Petrovka burials mentioned earlier, "corroborates the hypothesis that locates the Indo- Iranian homeland on the Eurasian steppes between the Don and Kazakhstan in the 16th— 17th centuries BC." She adds, appropriately, that "to dispel all doubts we have only to find warrior burials similar to those of the steppes in Mitanni and in the northern parts of the Indian subcontinent" (Kuzmina 1994, 410). These have yet to be found.

“An ancient term for ‘cattle’ was recorded in the Avesta and was later attributed to ‘sheep’ in the Iranian languages; Yima’s sacrifice of cattle (Yasna 32:8) was replaced by a sheep sacrifice. These facts indicate that the rise of sheep-raising in Iranian society occurred after the collapse of Indo-Iranian unity.” (p.158)

Kuzmina (1983), at least, has taken this advice seriously. As far as she is concerned, "all . . . evidence as to the character of the pottery produced in Asia Minor and Central Asia in the third and second millennium B.C. categorically rules out searching for the proto-home of the Vedic Aryans throughout [this] entire stretch" (23). According to her, then, the southern route is ruled out.

«the variety of Andronovo funeral rites finds a complete and thorough correlation in early indic texts ». (p.195)... These “hearths comprise a shallow round or oval pit… often covered with flat stone slabs on the bottom…. This hearth is described in ancient Indian texts as the domestic fire gārhapatya-, ‘fire of the master of the house’… Such hearths were used for ritual purposes: a bride would go around it, a widow would perform a ritual dance, people jumped over it during a feast.” (p.45)... [Another type of hearth] “has a rectangular form… and was made of closely adjusted rectangular stone slabs inserted into the ground on their narrow ends. Such hearths were found in the centre of a house, kept clean, and it is likely that they had a ritual function… This type of hearth corresponded to the early Indian special cult hearth āhavanīya…” (p.45)

In contrast, she holds that on many essential points Andronovo pottery techniques are absolutely similar to those practiced by the Vedic Aryans (as reconstructed by Rau): "Ceramic finds trace the gradual infiltration of the farming oases of Marghiana and Bactria by the late-Andronovo tribes and their emergence on the mountain passes leading into the Indian subcontinent, which may provide the clue to the problem of the origin of the Aryans" (24-27). Kuzmina is forced to concede, however, that "in the Andronovo culture it was mainly the womenfolk who engaged in the making of pottery. ... in the case of the Vedic Aryans it was the male paterfamilias." Moreover, "The second major distinction is the richness of the impressed decoration of the Andronovo pottery, whose geometrical designs include triangle, meander, swastika, lozenge and herringbone" (26). Vedic pottery is supposed to be plain. Neither southern nor northern routes, then, have fully fulfilled Rau's Vedic pottery criteria.

Part of the Andronovo toponyms can only be interpreted as Indo-Aryan”. Moreover, ”the Indo-Iranian toponyms of the pre-Scythian period have been found on the territory populated by the Fedorovo tribes.

A migration that is identified, however, is east-to-west: “a part of the Timber-grave tribes moved [from Uzbekistan or even the Amu Darya basin] to the North Caucasus because of the crisis; they had already begun appearing and settling in the Caucasus at an earlier time”. (p.454) [This must be the Scythian migration, which only added to the already existing Iranian presence near and beyond the Urals. Intermittently, groups of Iranians must have moved from Bactria to the Urals and even to Ukraine for more than a thousand years. (One of the later migrating tribes were apparently the Hrvat, now known as the Croats. Before migrating west and adopting the Slavic language of the Serbs, they belonged to the Harahvaita tribe in Afghanistan mentioned as tribute-payers to the Persian empire in an Achaemenid document.)]

The variety of Andronovo funeral rites finds a complete and thorough correlation in early indic texts ». (p.195)... These “hearths comprise a shallow round or oval pit… often covered with flat stone slabs on the bottom…. This hearth is described in ancient Indian texts as the domestic fire gārhapatya-, ‘fire of the master of the house’… Such hearths were used for ritual purposes: a bride would go around it, a widow would perform a ritual dance, people jumped over it during a feast.” (p.45)... [Another type of hearth] “has a rectangular form… and was made of closely adjusted rectangular stone slabs inserted into the ground on their narrow ends. Such hearths were found in the centre of a house, kept clean, and it is likely that they had a ritual function… This type of hearth corresponded to the early Indian special cult hearth āhavanīya…” (p.45)