October-December 2010 JOURNAL OF EURASIAN STUDIES Volume II., Issue 4.
transformations of the basic, formative elements of Uly Ana are sometimes so exciting and unexpected
that it takes you time to get used to them.
One of the hypostasis of Great Mountain is represented in the image of the She-Wolf-Mountain or as a
variant of this image — the She-Wolf-Primogenitor giving birth to (or taking care of) a human child in the
bowels of the Great Mountain.
There are many legends about the origin of the Turks which in either event are connected with the
wolf, which was the main totem of the ancient Turks and Mongols. L. Gumilev gives an example of a
legend about “the spread of the Hun’s homeland from the western border further to the west”. He
continues to speak about Atilla’s power. This branch was completely exterminated by the neighbors and
only a nine-year old boy remained alive. But the enemies cut off his arms and legs and left him in the bog,
where a she-wolf got pregnant by him. However, the boy was killed and the she-wolf ran away to the
Altai and gave birth to ten sons there. The clan propagated and grew, ”and in several generations a
certain Asen-shei together with all his kin left the cave and acknowledged himself as a vassal of the
Zhuzhansky khan”. According to the legend the Altai Turks — Tukyu (Tyurkot) descended from the
western Huns, not directly, but mystically via a she-wolf” (Gumilev, 1993, p. 23).
Mystical ties between a wolf and a raven were described by a Chinese chronicler some centuries ago.
As the Chinese source tells us, before 119 B.C. the Hun leader made a raid on the kingdom of U-sunyei
and its king and killed him. “U-sunyei king’s name was Kun-mo. Kun-mo’s father had his own state. The
Hun chief attacked and killed Kun-mo’s father. At that time Kun-mo was a small boy. The Hun chief felt
pity for the boy; he did not kill the child, but left him in the marsh at the mercy of fate. When the child
started to crawl, a raven, flying above, saw him. He gave the child the meat he was carrying in his beak.
Some time later a she-wolf appeared there and began to walk around the boy. Then she approached the
child, brought the nipple of her breast to his mouth and after feeding the child, she left him. The Hun
chief was watching all this from afar. He decided that the boy was a holy child. The chief ordered his
people to take the boy with them, to care for him and create the best conditions of living for him. The boy
grew up and turned into a courageous youth. The Hun chief appointed him a detachment commander in
his army. Later, having become stronger, the youth had success and enjoying the confidence and
patronage of the Hun chief. He eventually got his father’s state as a gift from the chief and became its
king” (Ogel, 1971, p. 12-14; Efendy, 1991, p. 18-19).
We are going to demonstrate the obvious connection between Mountain and Wolf by comparing two
prayer rugs, one of which is a part of the Keir Collection and the other is from the Berlin Islamic Museum.
Both rugs — we are absolutely sure of it now — are not prayer rugs, though they were used as such.
The reason for this statement is the full ignorance of the meaning of the ornament on the rugs. If a true
Moslem believer sending up prayers on those rugs knew the true meaning of the patterns — the rugs
would have been destroyed immediately.
The thing is, these rugs represent an ancient pagan concept of hierogamy (holy matrimony) with a
totem. In this case with the primogenitor of all the Turks — the She-Wolf.
The two rugs are absolutely identical from the point of view of their composition. Their border pattern
is poorly worked out; the main development of the plot is represented in the middle part of the rug.
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