Traditionally we can divide mankind’s past into two parts: before and after writing, or, prehistory and history. There is, however, a third period, which characterizes the transition from one to the other. Occasionally we may know of cultures through texts written by a third party. Such is the case for the Scythians.
In this blog, I will review our sources for the study of Scythian culture. These include archaeology and text materials. We will start our acquaintance with the Scythians through the results of dirt archaeology. Toward the end, the reader will see the remarkable accuracy – keeping in mind their antiquity – of Greek writings on Scythian culture. Throughout the blog, I will refer to objects on display at our current exhibit, ДРЕВНЯ УКРАЇНА (Ancient Ukraine) – Golden Treasures and Lost Civilizations, to illustrate these points.
Archaeology has been our main source of information on nomadic people in general.
The Scythians in particular appear to have roamed across an expansive part of Asia into parts of Eastern Europe. In the summer of 2006, archaeologists discovered the mummified remains of a Scythian individual in Mongolia. Until then, the conventional wisdom among archaeologists was that Scythians lived and roamed in an area west of the Altai Mountains.
This discovery proved them wrong.
Compare these two maps, each representing the areas where Scythians were once thought to have lived, and consider how far we have come since Herodotus first wrote about the Scythians.
|Modern rendering of Herodotus’ worldview, with a reference to where the Scythians once lived.|
|Modern map of the Scythian realm.|
Over the last two and a half centuries Scythian artifacts primarily come from burial mounds, or kurhans.
In some cases, looters ransacked the tombs they knew were inside these mounds, leaving only few discarded objects for archaeologists to find. On happier occasions, archaeologists were able to investigate kurhans that had not been damaged yet. Hundreds of these kurhans have now been excavated and the discoveries published (Piotrovsky, 1974: 26-31).
With a sample this size, it has become easy for archaeologists to identify patterns. The size of the burial mounds reflects the importance of the individuals buried inside. The presence of servants buried alongside with the deceased, as well as the richness of the grave goods all supports this notion. In anthropological terms, we are looking at a stratified society, a society composed of multiple social layers, with unequal access to resources. Horses, so important to nomadic people like the Scythians, are widely represented in art. We also find countless horse skeletons, buried alongside their master in the kurhan.
The Scythians roamed far and wide and their interactions with other cultures are also reflected in their grave goods. Greek cities along the Black Sea coast of Ukraine traded with the Scythians. A ceramic vessel on display in our current exhibit is of Greek design and is decorated with an image of an octopus.
It appears that wine and seafood was known (and appreciated) by more than just the Greek population along the Black Sea.
|Greek cities, such as Olbia, located along the shores of the Black Sea, traded with the Scythians.|
The Scythians and Persians also knew of each other.
This awareness of the other resulted in trade, exchange of ideas and art forms, as well as outright hostilities and protracted warfare. Among the more peaceful expressions of this back and forth between these two cultures, one could point to Persian-inspired drinking horns, or rhytons, two of which are on display at the museum.
We know of very few Scythian permanent settlements.
There is Bilsk, (also known as Bel’sk), a large fortified settlement on the banks of the Vorskla River. Earthen Ramparts some 33 km (or 20 miles) in length enclose an area of 4,000 hectares (almost 10,000 acres). Within this fortified area, there were two additional, smaller fortified sections with an area of 72 and 62 hectares. Modern reconstructions show it with palisades.
Another fortified city, tentatively identified by some as the Scythian capital, is Kamenka (Rolle, 1980: 119). Kamenka occupied about 12 km2 (more than 4.5 square miles) with an area of 900 hectares (or more than 2,000 acres) with an acropolis and extensive metal works (Kristiansen, 1998: 279).
I outlined at the beginning of this blog that there are cultures which we know of courtesy of descriptions left by third party authors. We do not know of any Scythian authors, very likely because there may not have been any. Yet we do have lengthy and interesting descriptions compiled by a well known Greek historian and overall great storyteller, Herodotus.
Here is one of Herodotus’ passages on the Scythians:
The Euxine Sea, where Darius now went to war, has nations dwelling around it, with the one exception of the Scythians, more unpolished than those of any other region that we know of. For, setting aside Anacharsis and the Scythian people, there is not within this region a single nation which can be put forward as having any claims to wisdom, or which has produced a single person of any high repute. The Scythians indeed have in one respect, and that the very most important of all those that fall under man’s control, shown themselves wiser than any nation upon the face of the earth. Their customs otherwise are not such as I admire. The one thing of which I speak is the contrivance whereby they make it impossible for the enemy who invades them to escape destruction, while they themselves are entirely out of his reach, unless it pleases them to engage with him. Having neither cities nor forts, and carrying their dwellings with them wherever they go; accustomed, moreover, one and all of them, to shoot from horseback; and living not by husbandry but on their cattle, their wagons the only houses that they possess, how can they fail of being unconquerable, and unassailable even?
In describing this non-Greek culture, Herodotus resorts to a rather common Greek sentiment. He describes them as “barbarians,” elaborating that he cannot find many redeeming traits among Scythian culture. Herodotus scholars identify both areas of congruence between archaeology and Herodotus’ writings as well as areas where there is dissonance. For example, there is overlap between what Herodotus wrote about the kurhans and what archaeologists have subsequently unearthed. However, Herodotus appears misguided when it comes to where he locates the kurhans, limiting them to a much smaller area than where they have been found and investigated by archaeologists (Hartog 1988:3 – 11).
These are sentiments to keep in mind as you walk through the exhibit.
What is left of this culture is still largely seen through the filter of grave goods, with very little in terms of text material and settlement archaeology to provide context. Imagine a future historian writing a book about the first 250 years of US history limited to information gathered at Civil War cemeteries. There is a lot more to the picture. Undoubtedly future archaeological projects will fill in these blanks. In the meantime, do come see the exhibit. After September 5, you will have missed the boat.
1988 The Mirror of Herodotus. The representation of the other in the writing of history. Translated by Janet Lloyd. university of California Press, Berkeley and Los Angeles.