Primitive Religious Beliefs in Sogdiana in the Ancient and Early Medieval Periods

Аннотация

This article provides information about the ancient religions in the Sogdian region during the Ancient and Early Medieval periods, their emergence, spread, and influence on culture. Keywords: Samarkand, Kesh-Nakhshab, Bukhara, animistic views, animism, Zoroastrianism, Manichaeism, A. Belenisky, fetishism, totemism, Christianity, shamanism. Аннотация: В данной статье представлены сведения о древних религиях Согдийской области в древности и раннем средневековье, их возникновении, распространении и влиянии на культуру. Ключевые слова: Самарканд, Кеш-Нахла, Бухара, анимистические воззрения, анимизм, зороастризм и монизм, А. Беленисский, фетишизм, тотемизм, христианство, шаманизм. In the early medieval period, a number of cities began to develop as administrative and socio-political centers of various regional associations in Sogdiana. Most of them became the centers of internal confederative structures within the historical and administrative divisions of Sogd, such as Samarkand, Kesh-Nakhshab, and Bukhara. In the early stages of the emergence of cities, in addition to socio-economic factors, military-strategic, natural-geographical, and religious factors also played a significant role. As religious and ideological views developed, the construction of religious buildings in the city centers and the transformation of these cities into religious centers became a key factor in their growth. T. Shirinov, based on the analysis of numerous archaeological materials, concludes that during the Bronze Age, the first cities of Central Asia served as centers of agriculture, handicrafts, administration, and religion in the oasis regions. Animistic beliefs in Sogdiana. The first religious belief practiced by our primitive ancestors was animism. After early humans realized that the dead could not return to life, they came to the belief that "the soul is always alive" and lives on in the afterlife. They believed that the spirits of deceased tribal leaders, brave warriors, and fathers would protect the living from various misfortunes and calamities. As a result, they worshiped these spirits and held religious rituals in their honor, hoping to gain their protection. 359 Acumen: International Journal of Multidisciplinary Research Acumen: International Journal of Multidisciplinary Research Volume 1, Issue 4 This religious belief, known as ancestor worship, was widespread in ancient Sogdiana, as noted in scientific literature.1 Animistic Beliefs and Funeral Practices in Sogdiana. A unique artifact preserved in the Samarkand Museum vividly illustrates these beliefs. It depicts priests near an altar where a fire is burning, and angels are shown flying above the altar. This suggests that after death, the soul begins its journey at the threshold of a fiery altar, which represents the starting point of its journey in the afterlife. It is here that sacrifices are made. According to the religious doctrines of Zoroastrianism and Manichaeism, the deceased first ascend and transform into radiant, soul-like entities called fravashis. However, they do not sever their connection with the living world. During the period of Navruz (the first day of the new year), which lasts ten days, rituals to honor the souls of the dead are performed. The fravashis, or spirits of the deceased, visit the homes of the living to receive their prayers and blessings. If the living remember the deceased, the fravashis are peaceful and bless them in return. For this reason, Zoroastrians recite prayers every day in honor of their ancestors in order to fulfill their wishes. Among the Saka-Massaget tribes of Central Asia, it was believed that humans possessed two spirits: one would leave the body immediately upon death, while the other would stay with the body for a period of time, maintaining communication with the living. The famous historian Al-Biruni confirms, based on evidence, that during the funeral rituals in Khwarezm and Sogdiana, the relatives of the deceased would wail and tear their faces, which was a common practice. In the wall painting at the Tuproqqala complex in Khwarezm (6th century BCE), a woman with disheveled hair and a torn face is depicted. In our view, this is one of the earliest and most poignant depictions of the mourning ritual in Central Asian visual art, reflecting the mourner's inner emotional state. This idea is further confirmed by the figurines of hired mourners found at Afrosiyob. Some pieces of land were even bought for these mourning rituals. For example, in a document found in the Mug’ Mountain, it is written that a piece of land was purchased specifically for the purpose of conducting funeral rituals for the deceased. The document notes, "This land will be used for the burial ceremony."2 This passage sheds light on the spiritual beliefs and complex funeral practices in ancient Sogdiana, where the connection between the living and the dead was maintained through various rituals, including prayers, sacrifices, and expressions of grief