Aboriginal dogs of Azerbaijan

Paleolith, eneolith period’s archaeological data (horns, skull and other bones, animal figures, rock pictures and those on things) emphasize that the primitive magic was took place as habits and conditional reflex for a long time (1, p. 204). This magic gave people strength of self-confidence, lead to treatment of nervous disorders of themselves. The magic rests were kept in people’s mind and contribute to viability strengthening (1, p. 204). With the appearance of the notion Allah , a part of the primitive magic turned into religion. In the result of this assimilation of faith a cult rite appeared.

An often met form of that is totemism (animals and plants are anthropomorphized). The main feature of totemism is an idea of kinship between people and a group of plants or animals (2, p. 60). Because of it animals and plants were regarded to be life source for people, his ancestors.

For example, Azikh man ranged bear skulls with pulled mandible and put one of them ( with seven scratches on the forehead) on the rests. The matter of sanctity of various animals in ancient people’s mind and everyday life isn’t a problematic one for researchers. As to different folks, this fact is not similar and some of problems were not taught by researchers at all. Existence of the dog cult in the world outlook of the ancient population of Azerbaijan is one of non- researched matters. From this point of view, it would be of great interest to pay attention to facts, concerning dogs, in ancient monuments of this population and to draw some conclusions. The most ancient monument concerning dogs in Azerbaijan is the scene with a dog in Gobustan on the south side of the stone № 46 in the Upper Terrace dating back to Mezolith. According to some researchers, the dog was tamed in the sixth millennium B.C. (27, p. 203). But in accordance with the Gobustan rock pictures dating back to Mezolith, the population of this area had got into these habits earlier (28). Dog bones were discovered in phase III of the Uayunyu Hill , in the Qari kəmərbənd monument of southern Caspian Sea, going back to the same period. In the researchers’ opinion, these dogs accompanied hunters.

In addition to that, lots if facts are met concerning the given matter in Eneolith. 2 landfills have been discovered in the Kultepe I settlement, refering to the dog burials. One of them is the burial № 12 with an adult’s remains and a dog skull in front of the adult’s bent knees. The other one (№41) contained a deceased himself lying on the back and the head on north- north-west. His bent legs were directed on the left. Besides of beads made of turquoise and limestone , hanging revealed made of canine tooth was discovered. There also was a a dog’s corpse near the deceased’s legs. The dog’s bones were also discovered in Elkomektepesi settlement which is contemporary of Kultepe I settlement.

Generally, increase of dogs’ part in farm and their domestication is remarked during Eneolith. (3, p. 33, 4; 5, p. 214). The above-mentioned data are visually shown in the following table. There is a correlation between dog bones and those of other pets discovered in the settlement.

There are a lot of dog bones in Darkvety underrock settlement (Georgia), Malin Karat and Mekeqi one (Dagistan) as well. Facts concerning dogs are met constantly and oftener relative to later periods. While exploring Gazakh and Agstafa districts, a group of workers of the Institute of History of the Academy of Sciences of Az. SSR in 1955 a settlement called Saritepe on the distatnt west side of Gazakh district (8, p. 68-75). In the result of excavations of 1956 in this area dating back to the 1^st millennium B.C. , dwellings, as well as a building erected as a temple were revealed. The structure of both inside of this building and discovered remains of material culture proved the execution of religious rites here. One-handled earthenware in a form of dog is of great interest for us (picture 6). J. Rustamov and I. Narimanov researched several settlements and earthen tombs marked near Agstafa train station while exploration by Gazakh archaeological expedition in 1963. 2 earthenware jugs, a small pitcher, an iron dagger, an iron sword with a bronze handle, 6 bronze bracelets, beads, a bronze waistband with ornaments on it were discovered in the southern foot of Gargalartepesi settlement located on the right bank of the former river-bed called Qaradere , approximately to the east of the mentioned station (8, p. 24-28). 16 pictures of wolves on the bronze waistband (the length is 86 sm., the breadth- 16 sm.) is of great interest for our research (9, p. 29). The purpose of wearing of these belts is explained by researchers in different ways. (10, p. 107-113, 11. p. 94-95, 9, p. 31). Some of them regard them to be a breast adornment or a shield, others- to have religious destination. In our opinion, these belts , specially things with pictures of animals, particularly ones containing pictures of dogs and wolves concern the cult , as well as was used as power protecting from evil ghosts and contributing to success.

In 1890 V.Behlk found a belt consisting of small pieces in the tomb №25 in a place called Paraduz of Gedebey district (12, p. 49). The breadth of the belt is 15 sm. There is a hunting scene on it. It consists of a man’s figure with a raised shield, pictures of a deer, a gazelle, a goat, a bull, a lion, a bird, a snake and other animals, as well as a dog.

The mentioned animals run in different directions. A hunter is on the right side of the belt. Two dogs which are next to him attack the animals. Besides of the mentioned scene there are different symbolic signs here.

In the article “About the theory of primitive magic” Z.I.Yampolski tried to prove the connection between these pictures and magic on basis of Absheron and Gobustan rock pictures .

There is a hunting scene with a dog on a stone №90 (low terrace) , dating back to the antique period, in Gobustan. A place known as “Agdash duzu” on the Mardakan- Shuvalan flat in Absheron is also popular with rock pictures found in 1963( 14, p.56). Unlike other pictures found on the territory of Azerbaijan these pictures were drawn on the walls of the primitive megalithic building. The building is right- angled and three- corned. The pictures found on the stones of this building consists of hunting scenes, those of religious rites, about one hundred pictures of man and various animals. Bendustu monument is also of great interest among Absheron rock pictures. A picture of a dog found here was drawn on the stone very skillfully. The stone is regarded by researchers to be an object of worship. The picture of the dog on this stone proves existence of notions about dogs as sacramental animals (picture 1).

Agdash duzu monument, that is dated to the Iron Age, is of great interest for us. A picture found there is an object of research of the given article. A hunting scene without a hunter was discovered on a stone (14, p.60). The topic of the picture is completely of narrative character. The picture consists of silhouettes of animals drawn horizontally from top to down and uninterruptedly. A bow and an arrow are situated in the middle part of the composition, a silhouette of a dog- victor is in the foreground at the foot . As if this image stops the movement directed from right to left. The researchers of the monument G.M. Aslanov, P.A.Hadjiyev elucidate this as a hunting scene (14, p. 60). In our opinion, this scene resembles a rite contributing to successful hunting and carried out before it. This assumption is supported by the flowing character of the images, as well as availability of only two types of images- the animals, the bow and arrow.

In 1946 20 burial mounds were engraved. The burial mound №2 consisted of horse, pig, cow bones, as well as 4 dog skeletons (44, p. 96). Human bones were not found there. Sheep and goat bones with the cut off heads were found in the burial too. They are supposed to be killed as a sacrifice for the horse and dog (44, p. 96). Beads, earthenware, horse equipment and some other things were discovered in the burial. There is no doubt that this burial mound was engraved for animals including the dog and this fact proves the existence of the special attitude to dogs in the Bronze Age.

In 1964 g.A.Khalilov riton made of the light kind of lime during archaeological excavations in Shamakha. This subject completely proves the main purpose of the research of the article. The riton is longish, has the form of a bell and its inside is hollowed (15, p. 251). The edges of the base are sloping toward brims. The surface of the frame is adorned by boring ornaments. The ornaments are located as two stripes. Four parallel lines form the basis of this stripe. An image of three deers are situated between these lines in the movement one after another (picture 3). The top of the riton is completed by convex images of two human heads and a head of a dog. The images of human heads differ from each other and have some private properties. One of them has an elongated face, the other one – a round one. The both have dome-shaped caps. The third image is that of our main object to study- the dog. It has a big body, wide mouth, cut off ears and was made skillfully. The eyes were depicted in the form of hollows. The author of the find J.A.Khalilov considers the riton to be made with the religious purpose and used for the purpose of drinking during definite rites (15, p. 251). We would like to add that this is discharged by tribes considering dog to be sacred animal. According to archaeological researches and written sources, ancient tribes of Azerbaijan bore the special attitude to dogs. As it was mentioned before, pictures of dogs and dog burials were met beginning the Stone Age till the Middle Ages. Some of the burials consist of burying of dogs with men(Kultepe I, Shamakha, Mingachevir) , others- only dogs( Alikomektepesi, Shamakha, Mingachevir).

The given facts prove that such a attitude to dogs was not accidental, dogs were considered to be sacred animals. The significant place of dogs in the world outlook of the ancient people of Azerbaijan is also proved by data contained in religious books of the people of this territory.

“Videvdat” (an addendum to the religious book of Zoroastrians Avesta) contains the Dog chapter (59, p.112-119). This is the thirteenth chapter of the book. It consists of 56 points. According to these data, the dog is regarded as a cult. The given source contains some rules about dogs for the Zoroastrian society. In accordance with the rules, the one who would wound a dog , inflict a damage on it, would be punished. The one who met a white dog had to feed it (60, p. 74). A pup at the age of 6 months had to be fed by a girl at the age of seven who is considered to be honest from the biological point of view. The belief in cult, witchcraft, totem is the axiom in history. All believes successively took the place of each other. A figure of a dog was found in the Mollaisagly settlement going back to the Antique period (48, p.24).

Besides of human bones , those of dogs were found in some of burials going back to the end of the Bronze - the early Iron Ages.

N.M.Muxtarov and I.N.Badalova discovered two idols in the Tapabashi necropolis of Fazil village in Sheki district (61). The idols, concerning the albanian period, had human bodies and bird heads. The figure of a dog hung on the father idol’s neck is of great interest for us (picture 4).

In 1977 G.Aslanov found some ware for water with the head of a dog on their spouts in the Xaraba Gilan monument concerning the Middle Ages. They were made of metal and their compositions contained different compounds (table 2).

Əşya	Cu	Sn	Pb	Zn	As	Sb	Ag	Au	Bi	Ni	Co	Fe	Mo	P
CHN 1581	Əs.	>10	>10	>10	0.3	0.3	0.01	0	0.03	0.05	0.1	0.12	0	0
	Əs.	10.8	10.2	12.7	0.3	0.3	0.01	0	0.03	0.05	0.1	0.12	0	0
Ср →	Əs.	A lot	A lot	A lot	0.3	0.3	0.01	0	0.03	0.05	0.1	0.12	0	0

The Shehergah cemetry, concerning VI-VII milleniums, A.D.is also if great interest because of availability of an interesting finding, to be concretely a silver belt with an image of a dog on it (47, p. 228). There were images of dogs with an open moth standing face to face on the both sides of the belt (picture 7).

The image of the dog havs had the special place in the world outlook of the people of Azerbaijan since the ancient times. This is a part of the system of cults and beleives belonging to the population of this territory. Subjects relating to the dog and found on the territory of Azerbaijan are inherent in various parts and peoples of the world in the original forms.

While informing about caspians in the second half of I c. , Valeri Tlakk consider them to be albanian tribes and writes about their respectful attitude to a dog. These tribes buried the dogs after death in burials of their ancestors or braves (25, p.107).

Y. Solin, lived in in III c. Also informed about the special relation of to the dog at albanians, special care of a dog. According to him, the dogs used to be presented to the most respected persons (26, VI c).

According to “ the Geography” by Strabon, there were big specieses of dogs in Albania . They were used during hunting . They were fearful and very big owing to being taken good care (27, p.502).

In accordance with the legend of kirghizes, this people is descended from the red dog. Buryats mention dogs as their ancestors during own ceremonies. Their legends about existance of a dog’s kingdom somewhere are also interest for our research (22, p.113). It would be correct to elucidate from this point of wiev the turkic legend about the wolf as their ancestor.

According to an eskimoan custom, a dog’s head was put into a child burial with the purpose of protecting the child’s soul in the other world.

Tajiks and uzbeks beleived that the human soul visited own relatives, family in the face of a dog or a cat after it had left( like a bird) the human body (22, p.109).

Many researchers consider mythes to be the earliest historical form of the human world outlook. According to their opinion, the ancient people arrayed objects and events of the nature, that were not understood, in the fantastic form and mythes played then role of the source of the faith. It is important to note that not all of the researchers share this opinion. A.F.Losef. O.M.Freydenberq, M.İ.Steblin-Kamenski, F.X.Kessidi don’t share the above-mentioned theory at all (1, p.17).

Mythes emerged in the ancient times connected with appearance of human being, discovery of fire, emergance of agriculture, handicraft, taming of first animals, etc. (23, p.18).

In the pre-Islamic Central Asia dogs were connected with burials when acting as some kind of a sentry in the other world. A lot of customs existed at this people and connected with a dog, are kept nowadays too.

In the begining of the article we have mentioned that the Central Asian tribes consider dogs to be sacred animals and linked them with burial in the pre-Islamic period. At present there is a ceremony of dressing of a newborn child in “the dog shirt” at the mentioned people (29, s.158). According to the custom, all disasters which would be met in the child’s future life pass to the dog. The dog acts as a protector.

For example, a thick drink called iyt muy is made for a woman in childbirth. If the woman gives easy birth and without any after- effects, she has this drink herself and share it with maidens nearby. In the opposite case, that is if she gives difficult birth, she has the drink only herself (58).

In families with the frequent child death a newborn child was dressed in “the dog shirt”. They supposed that all probable disasters would be taken away with the dog and it would protect the child.

The dog cult existed in Western Asia, Northern Caucasus as well. A dog burial in a big pitcher, found inside of a dwelling in the Dayirmantepe monument in Turkey, dates back to V millenium B.C. There is not any furniture nearby (62, p. 79-125). The mentioned pitcher with the buried dog was intered near the place of fire. This fact is also the proof of existance of the dog cult at that time.

The ancient greeks also appreciated dog and created mythes concerning this animal. It is known that the dog’s weakest place is its tail. In chapter XI of the greek legend called Heracles, the tail of the three-headed dog called Kerber is described as a dragon’s head. Probably, the dog was presented in a mythical form in order to show it as more strong one. According to this myth, the dog is a creature taking from the dark world to our one.

Iranian tribes treated a dog carely as well. In their opinion, the soul kept on living in dogs after human death. Because of it, human corpses let be eaten up by dogs (22, p.6). Koreans, like kirghizes, considered dogs to be their ancestors and beleived in of human’s transformation into a dog after death (28, p. 132-133).

It is known that, dog and wolf belong to dog family of the predatory animals group of the class Mammalia. The primitive man flock managed taming ancestors of dogs (they apparently were wolves) before the rests from this family. Both the primitive man and dogs used to live as a flock. The way of life was similar at both. Hunting in a similar way was typical for them. According to some researchers, all these peculiarities apparently lead to such a treatment to dogs. As well as human need in an animal establishing relations between human being and wild nature brought him to dogs (30, p.131). Discovery of dog burials with equipment (like human burials) can be explained on the basis of the mentioned reason.

Tens of settlements with burials containig dog corpses and dating back to the period of the Upper Paleolith –Mezolith, were discovered in Eurasia: Ushki- I (Kamchatka) (31, p.15), Malta (32, 329), Ust -Bela ( On the banks of the Angar river) (33, 62-13), Popov (Arkhangelsk) (34, 128-130), etc. One of interesting facts connected with the dog burials is discovery of 8 burials like that found in Skeyfholm settlements I, II on the south shore of the Swedish Baltic . The tombs contained equipment (a tool) belonging to human . The dogs had been buried by customs particular to men (34, 219-220). It would be wrong to explain it only by domestication of dogs or man’s attitude to dogs as the closest animal to human being. In our opinion , primitive human consciousness regard man and animal as a single whole. Just this idea was the basis for mythes existing at lots of peoples up to now.

It is possible to suppose that the dog cult lays in a basis of the wolf totem , considering to be sacred in the Turkic world nowadays. Dogs entered man’s everyday life firmly and that made it usual for human being. Wolves kept its frightful (for man) nature and remained as a mythical image.

We’d like to note that the dog cult existed in religious world-outlook of the ancient population of the territory of Azerbaijan could keep its sacred existance for a long time.

This special kind of attitude to dogs existed not only in ancient Azeri tribes. Their definite religious rites were influenced by surrounding tribes through economical-cultural corporation.

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