Pásztor Emília (szerk.): A fény régészete. A természetes fény szerepe az őskori ember életében - Bajai dolgozatok 20. (Baja, 2017)

Andrzej Rozwadowski: Utazás a Naphoz. Égi szimbólumok a sámánizmusban és a szibériai, valamint a közép-ázsiai sziklarajzokon

13.

Nagyméretű antropomorf sziklarajzok, valószínűleg 4000 évesek. A fejük a Naphoz vagy a Holdhoz hasonló. Tamgalí-völgy, Délkelet-Kazahsztán.

Large anthropomorphic petroglyphs in the Tamgaly Valley in south-east Kazakhstan, probably four thousand years old. Their heads resemble the sun or moon.

to shamans'journeys to other worlds. Namely, the drum functioned as a mount on which the shaman rode to the sky. There was a special ceremony of drum animation - depending on which kind of animal skin was used to make the drum, the drum was finally transformed into this animal. If it was horse skin, as often happened among the Turkic people in southern Siberia, the drum became the horse (Potapov 1947; Vajnstejn 1996). It was then a drum-horse on which the shaman 'rode through the Cosmos, and the drumstick was his whip (fig. 12). It is clearer therefore why astral symbols are richly represented in shamanic iconography, including shamanic drums.

In much older (older the 2000 years) rock art in Siberia and Central Asia, depictions of shamans are absent. Neither are drums represented. But there are petroglyphs which seem to confirm the existence of a kind of worship of astral bodies. We are not sure whether such petroglyphs should be called shamanic. But it seems likely that the sun, the moon and the sky in all its diversity, constituted an important element of the beliefs of the people of Siberia and Central Asia as early as the Bronze Age, i.e. three to four- thousand years ago. This may be evidenced by the petroglyphs of the Valley of Tamgaly in south-eastern Kazakhstan (Rozwadowski 2004). Their most spectacular forms represent hu-171