The article deals with the localization of the Avestan Vakhvi-Datia river. In its solution, it is proposed to use archaeological material from the Oksa temple (Southern Tajikistan). A comparative analysis of this material and written sources makes it possible to identify Vakhvid-Datya with the Amu Darya.

Keywords: Oksa temple, Takhti-Sangin, "Avesta", Vakhvi-Datia, Amu Darya, localization.

The Oksa Temple is one of the largest structures of Eastern architecture and an important monument of history and culture of Central Asia in the second half of the first millennium BC. It is located in the Kobadi district of the Khatlon region. Republic of Tajikistan, on the right bank of the Amu Darya River (other-Greek. Oka) below the confluence of Vakhsh with Panj (zero mark). The Oks temple was located on the territory of the Takhti-Sangin settlement (late IV century BC-early III century AD) [Litvinsky and Pichikyan, 2000, pp. 181-182]. Its excavations began in 1976. Until now, scientists are still debating the functional purpose of the monument, who it belonged to (Bactrians or Hellenes), and whether it was dedicated to r. Oke [Bryant, 1990; Vouse and Grenet, 1991; Bernard, 1992, 1994; Sherwin-White and Kuhrt, 1993; Litvinsky and Pichikian, 1996, 1998; Litvinsky and Pichikian, 2000; etc.]. I propose to trace the connection of the Oks temple with the Vakhvi Dathya, one of the main Avestan rivers, with which many historical events described in the Avesta are connected.

In "Avesta"* Vahvi-datia (varjhuya daity-aya, *vahvi daitya [Bartholomae, 1904, Sp. 730, 1350]) is mentioned in Yasna (49.7), Vendidad" (1.2; 2.20 - 21; 19.2), "Ormuzd-yashte (1.21), Ardvisur-yashte (5.17, 104, 112)," Tishtr-yashte "(8.2)," Drvasp-yashte "(9.29)," Ard-yashte "(17.45; 49.61). In the Late Zoroastrian source" Bundahishn"*, written in Pahlavi, the river is called Daitik-daitik (Bd. 20.1, 13 - 14) and Wehrud - veh-rot (Bd. 20. 1-6). It also says that it is a World river that flows through Arianam-vaeja (aguapam vaeja, wed-Persian. eranvej). The name of the river is interpreted as "good, good Datia" (Bartholomae, 1904, Sp. 1350; Benveniste, 1933-1935, p. 268).

As for the localization of Vakhvid-datya, this question began to interest scientists in the XIX century, but so far they have not come to a common opinion. Most researchers identify Vakhvid-datya with the Amu Darya [Yule, 1872, p. XXIII; Bailey, 1932, p. 952; Benveniste, 1933-1935, p. 271; Christensen, 1943, p. 25; Duchesne-Guillemin, 1962, p. 143; Barthold, 1965, p. 319; Nyberg, 1975, p. 510-518; Vose, 1975, p. 144; Abaev, 1990, p. 202; Boundahis-i Hindi, 1989, p. 35; Pyankov, 1996, p. 14; Steblin-Kamensky, 1978, p. 72-73; 1999, p. 6]. They proceed mainly from the fact that the Avestan name of the river in "Bundahishne" is rendered as Vekhrud, and are based on a linguistic analysis of the hydronym, its comparison with some modern toponyms (Markwart, 1938, p.52; Steblin-Kamensky, 1978, p. 72-73; 1999, p. 6). The name of the river in Middle Persian texts is also compared with the hydronym Oke in ancient sources (Yule, 1872, p. XXIII). And finally, the penultimate-

*The article uses English, Russian, and Persian translations of The Avesta [The Zend-Avesta, 1880, 1883; Avesta..., 1998; Boundahis-i Hindi, 1989].

*The article uses English, Russian, and Persian translations of Bundahishna [The Bundahis, 1880; Zoroastrian Texts..., 1997; Boundahis-I Hindi..., 1989].

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The proposed localization is based on the events described in the Avesta [Nyberg, 1975, pp. 510-518].

The identification of Vakhvid with the Vakhsh River is explained by the fact that the name Vakhan (Wax) is derived from the ancient Iranian vaxsu (Morgensierne, 1938, p. 433), which is also identical to the ancient Ox, i.e., the name of the Vakhsh River, which was previously extended to the lower reaches of the Amu Darya. For phonetic reasons, this etymology seems to be unsuccessful [1978, p. 73].

There are a number of other hypotheses. Based on the analysis of Middle Persian writings, Vakhvid-datya is identified with the Vakhandarya river - the left component of the Panj [Inostratov, 1917, p. 893]. Based on the list of ethnic groups given by Herodotus, some researchers have come to the conclusion that this is one of the Khorasan rivers, the Tejen (Gerirud) or Atrek (Khlopin, 1971; Khlopin, 1983, pp. 32-37, 44). After analyzing ancient sources and comparing them with the Avesta, I. V. Pyankov presumably identified Vakhvid-datya with the Kunduz River [1983, p. 66] . S. G. Klyashtorny, based on the Avestan texts, came to some results of the" geographical survey " of Arianam-Vaij, as a result of which he identified Vakhvid-Datya with Syr- darya [Klyashtorny, Sultanov, 1992, p. 25]. Referring to the localization of the toponym Raga, F. Grenet suggests that Vakhvid-Datia is Panj (Grenet, 2002, p. 199 - 202). I. West identifies it with Indus. It is based on the reports of Armenian sources of the seventh century, where it is said that the Persians call Oxus Bex-ore and localize it in India (see :[ The Bundahis, 1880, p. 77, rem. 7; p. 80, rem. 5]). J. Darmsteter identifies Vakhvid-Datya with r. Arak (Aras) in Transcaucasia (see: [The Zend-Avesta, 1880, p. 3, rem. 3; p. 5, rem. 2]). It is based on the localization of Arianam-Vaij and the reports of Herodotus (I, 202; IV, 40; III, 36; IV, 11) that the Oke and Arake are one and the same river. The same point of view is shared by I. Herzfeld [Herzfeld, 1930, p.56]. Based on reports from Pahlavi and medieval Arabic sources, A. Jackson identifies Vakhvid with the Kyzyl-Uzen or Sefidrud river in Northwestern Iran (Jackson, 1899, p. 41, 197, 211).

I have already expressed my opinion on this issue [Khodzhaeva, 2000, p. 52 - 54, 65 - 71; 2003, p. 70-79] and I propose to focus again on the identification of the Avestan Wahvid-Datya with the Amu Darya. All existing points of view on its localization were mainly based on written sources. In this article, archaeological material from the temple of Oxus will be used for the first time to solve this problem.

The original core of the "Avesta" was created in the era of Zarathustra and Vishtaspa, and the main events related to them took place off the coast of Vakhvi-Datia ("Yashta", 5.104; 8.2; 17.45; 49.61). The Avesta tells about the sacrifices that played a huge role in the life of the ancient Iranians, near this river ("Yashty", 5.112). In this case, it is necessary to look for confirmation in the archaeological material.

"Avesta" is a multi-layered monument, its individual parts were created at different times. Thus," Ardvisur-yasht", which mainly tells about sacrifices, dates from the VI-IV centuries BC to the 11th century AD [Braginsky, 1956, p. 193; 1972, p. 101; Kel - lens, 1988; Abaev, 1990, p. 202], which coincides with the period of functioning of the temple. temple of Oxus (VI-IV centuries BC-IV century AD).

In ancient sources there is also information about the sacrifices made by the Persians, i.e. the ancient Iranians: "... they (the Persians) offer sacrifices mainly to fire and water. They make sacrifices in a place cleansed according to the rite after prayers, bringing a sacrificial animal wrapped in a wreath "(Strabo, XV314); " ... they (the Persians) they offer sacrifices to the sun, moon, fire, water, and wind... If anyone wishes to offer a sacrifice to the gods, he brings the sacrificial animal to an "undefiled" place... " (Herodotus, 1.131, 132). Perhaps this" undefiled " place was the temple of Oxus. Let us trace the transformation of sacrifices on the example of Takhti-Sangin.

The Oks temple is a clear example of a cult monument with an altar of fire and special pits-botros for collecting bones of sacrificial animals [Pichikyan, 1979, p. 89; 1982, p. 81; 1983, p.104; 1984, p. 109]. In addition to botros, bones were found in many places of the temple. So, a large number of them were found in the southern part. Among the bones were several dozen dedicatory items (arrowheads) [Pichikyan et al., 1977, p. 571; Pichikyan, Dubrovin, and Sarabyanov, 1978; Pichikyan, 1982, p. 79; Litvinsky and Pichikyan, 1981, p. 206-210].

Recent excavations of the Oks temple [Druzhinina, Khujageldiev, Rott, 2008; Druzhinina, Khujageldiev, 2009; Druzhinina, Inagaki, Khujageldiev, 2010] have provided new material that confirms the cult character of the animal bones found there. 12,906 fragments of animal bones were found in layers 1 - 21 of excavation No. 17 (Druzhinina, Khudzhageldiev, and Rott, 2008, p. 59). Moreover, according to the composition and number of sacrificial animals, complexes from different levels are different. Most of the bones are recorded in the lowest layers. Archaeologists were surprised to find a completely new complex in layers 19,20 - horse bones, as well as a large number of animal bones in excavation No. 18, and especially the lower jaw of a horse (Druzhinina, Inagaki, Khujageldiev, 2010, pp. 192, 195, 197).,

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which indicates the iconic nature of these bones. Until now, only sheep (rams) and cows were known to be buried in Central Asia (Bernshtam, 1952, p. 300-302; Tolstov, 1962, p. 83; Vishnevskaya, 1973, p. 18, 32, 44; Sarianidi, 1976, p. 30-31, figs. 164, 191). Askarov, 1977, p. 42, 46, 53, 57 - 58, 119 - 120, 141 - 144, 152; Askarov and Abdullaev, 1983, pp. 13-14, 47-48; Levina, 1993, p. 55, 78, 81, 85 - 86, fig. 72; 1996, p. 62; Grushanskaya, 1956, p. 13; Bubnova, 1997, 1998].

The Avesta says that the rider Zarivari sacrificed "a hundred stallions, a thousand cows, and a myriad of sheep before the water" (Yashty, 5.112). For the first time, the bones of horses, cows, and sheep were found in the temple of Oxus. So far, there has not been such a complex of bones of sacrificial animals on any monument in Central Asia. The presence of more bones in the lower layers than in the upper ones indicates the Hellenization of the local population and its conversion to other beliefs. That is, in the initial period of its operation, the Oxus temple was still Zoroastrian. In this regard, it can be assumed that the presence of bones of sacrificial animals, as well as reports of ancient authors, confirm the Avesta's information about making sacrifices "before water".

In Mihr-yashta, the god Mithra is accompanied by arrows (Yashty, 10.101-102, 129). The cult of the arrow is known among many peoples of Central Asia and is associated with the cult of the sun and fertility in general (Litvinsky, 1972, p.138). Before the excavations at the Takhti-Sangin ancient settlement in Central Asia, only a few arrowheads were found on archaeological sites that functioned in the same period (Koi-Krylgan-kala, Ai-Khanum, etc.), rarely dozens of copies. Several thousand arrowheads, both iron and bronze, have also been found here [Pichikyan, 1979, p. 89 et al.; 1981; 1984, p. 114; Pichikyan, Dubrovin, and Sarabyanov, 1978; Litvinsky, 1987, p.31]. They were located in the cult botros pits, and were also scattered throughout the hall and corridors.

Let us turn again to the Avesta, which speaks of Apam-Napat ("child of water"), who is the guardian of the sacred sea of Vourakasa ("Yashta", 2.5, 9; 5.72; 19.51 - 52). It should be emphasized that although there is no special hymn dedicated to Apam-Napat, it is given an important role in the source. "Apam-Napat lives in the sea of Vorukash and is the first to hear everything among the underwater deities "(Yashty, 19.52). In the Avesta, he is mentioned in conjunction with Atar, who represents fire (Yashty, 8.34), and Mitra (Mythra). Apam-Napat, together with Mitra, rules the earth (Yashty, 13.95) and protects khvarno from evil forces (Yashty, 19.35). M. Boyce came to a convincing conclusion that these are two equal gods who perform common tasks, which were associated with two vital elements-fire and water [Vous, 1975, p. 40-45]. It is known that water and fire cults existed in Central Asia long before the emergence of Zoroastrianism. It was mentioned above about the reports of ancient sources about sacrifices to them.

During the excavations of the temple of Oxus, two inscriptions in ancient Greek were discovered. One was on a small votive pedestal*: "According to a vow, he dedicated an Atrosok to Oxus", i.e., to the deity of Oxus [Litvinsky, Vinogradov, Pichikyan, 1985, p. 94]. After conducting a linguistic analysis of the word "Atrosok", V. A. Livshits came to the conclusion that this is a Greek translation of the Iranian, more precisely, Bactrian name Atrosok/Atrasok and means "having a flaming fire", "one with a flaming fire" or " one with a strong fire "(see: [Ibid., pp. 102-104]). The name Atrosok finds a direct correspondence in the Avestan dictionary fund (ahege. saoka - - "heat", "heat") [Bartholomae, 1904, Sp. 1548,1549]. It is formed according to the well-known model of complex (two-base) names in Iranian atroponymy. The first part of it is the old Persian *atr -- "fire", "god of fire". It is known that in the Avesta, fire is called atar-, ageg-, and atr- [Ibid., Sp. 312-316; Rastorgueva and Edelman, 2000, pp. 318-319]. This term also has the meanings "sacred fire", "sacrificial fire" and "fire as a deity (yazata)" (Bartholomae, 1904, Sp. 312-316). It is important that Atrosok, according to V. A. Livshits, bore a typical Zoroastrian name (see fig.: [Litvinsky, Vinogradov, Pichikyan, 1985, p. 104]), in which the deity of fire is glorified. Therefore, we can assume that he was a priest of fire [Ibid., p. 94]. The second inscription was on a clay mold for casting a large vessel, discovered in excavation No. 18 on the temple square [Druzhinina and Khujageldiyev, 2009, pp. 114-119]: "Sirom, (son of) Nemisk, MOLRPALRES (?), dedicated a bronze vessel (made) of 7 talents to Oks by (divine) instruction (bronzes)" [Veksina, 2010, p. 227]. Both dedicatory inscriptions indicate a votive offering to Oxus, which undoubtedly confirms the existence of the cult of Oxus in the local temple.

After conducting a linguistic analysis of Zoroastrian, ancient and ancient Indian sources, as well as comparing them with Chinese and Armenian, I. Markwart came to the conclusion that the Greek Oxos (Ca-

* Votive offering (Latin votivus - solemnly promised, dedicated to the gods) - a dedicatory gift to the deity, brought out of gratitude or on a vow, a small or large object (for example, a votive stone, vessel, tablet, statuette, etc.), depending on the ability of the initiator [Dictionary..., 1989, p. 115].

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soy), transmitting the Vakhsh hydronym (other-Iran. * Vaxsu), is the name of the Amu Darya in the Iranian-speaking population of Central Asia. Later, perhaps after the 7th-8th centuries, the name Vakhsh begins to be applied only to one of the main tributaries of the Amu Darya (Markwart, 1938, p. 31, 52). I. V. Pyankov concludes that the ancient Oke is the Amu Darya together with its tributaries, including the Vakhsh (1982, p. 52). 49-50, 53].

F. Grene traces the legend of the name of the Iranian deity OAXSO (*Wakhs(a)), whose root is Waxs - "grow", "jump", from the time of the appearance of Kushan coins (I century BC-1 century AD) to the message of Biruni (X century) about the festival of Oxa among the Kho-Rezmians. Moreover, Biruni describes the festival itself according to the Zoroastrian calendar. It is called Wakhsangam. In Hellenistic times in Iranian, especially in Bactrian onomastics, names based on Vakhsu became widespread. F. Greene gives the names Oxybaros (*Wakhs(u)) - Wazdah - "strong" due to Oxus (Oxus) and Oxudabes (*Wakhs(u)) - "given by Mithras and Oxus" [Vouse, Grenet, 1991, p. 179-180]. The latter interpretation is interesting for us. Perhaps the words "Mitra" and "Oke" had the same meaning among the ancient Iranians.

The supreme god of the Zoroastrians is Ahura Mazda. Mitra is paired with him twice in the Avesta (Yashty, 10.113, 145). In the Behestun inscriptions of the Achaemenids, Ahura Mazda is called "baga" ("god"), and this is a specific epithet of Mithras (Herzfeld, 1935, p.40; Nyberg, 1938, p. 353). It is also interesting that both deities are identified with the sun (light). Thus, in the Yasna, it is said that Ahura Mazda is "made of light." In the Yasna of the Seven Chapters, the sun and light are described as the visually perceived form of Ahura Mazda (Zaehner, 1961, p. 64, 68). Mithra is also closely associated with the sun and travels with it in the sky, both of them being driven by fast horses ("Yashty", 6.1, 4, 6; 10.124, 136).

Let's focus on the connection between the cults of water and fire. M. Boyce notes that "the ritual ceremony of' water sacrifice '(ab-zohr) is constantly associated with 'fire sacrifice' (atas-zohr) and, consequently, with blood sacrifices. This close ritual association is attested in the most ancient "Yasna Haptaha-iti", where Fire and Water received their portion at each ritual ceremony "Yasna" ... "[Vouse, 1975, p. 160]. This, as noted above, is also reported by ancient authors. It should be emphasized that for the ancient Iranians, Apam-Napat is the essence of fire ("Yashty", 19.51), i.e. there is an indissoluble connection between fire and water. S. Vikander believes that the only Iranian deity who was associated with fire in more ancient times is Anahita (Wikander, 1946, p. 216). The scientist collected many facts proving this connection [Ibid., p. 52 - 101,211 - 220].

Ardvisura Anahita (Aredvi Sura Anahita) in the Indo-Iranian era was revered as a water deity associated with fertility, and represented the world's waters [Lommel, 1954; Herzfeld, 1947, p. 516-542; Vouse, 1975, p. 41, 52, 71 - 74, 100 - 102, 107, 151 - 152, 170, 173, 176, 267]. The first reports of the cult are attested in Media during the reign of King Fravartish (675-653 BC). In Achaemenid inscriptions, Ardvisur Anahita was first mentioned during the reign of Artaxerxes II, during whose reign (404-359 BC) the cult of this goddess flourished. In the Avesta, the fifth yasht (Ardvisur-yasht) is dedicated to her, which has the second name"Aban-yasht", which means "Hymn to the waters". According to M. Boyce, this is one of the oldest Yashts (Vouse, 1975, p. 72). In the Avesta of Ardvisur, Anahita, while retaining the features of a water deity, also assumes the functions of the patroness of Iranian heroes and kings-Parajat and Kavis. According to Zoroastrian canons, water is considered as the third member of the universe. That is why rivers were revered by the ancient Iranians as deities, which is also reported by ancient authors (Herodotus, VII. 113-114; Strabo, XV.3.13 - 14, 3 - 16).

Let us pay attention to the fact that the Avesta mentions the mythical river Ardvi (Aredvi, cf. Anahid, Farsi Nahid [Bartholomae, 1904, Sp. 194]). Its name is found in "Yasna" (65.1, 4), "Vendidad" (2.22; 7.16), "Visperat" (1.5), as well as in "Ardvisur (Aban) - yashta" (5.1, 4, 5, 7, 9, 96, 101 - 102, 121) and "Ormuzd-yashte" (1.21). In the" Bunda-hishne " it is said that this river originates from Mount Harburz (Bd.12.5; 13.1, 5 f). The name of the river is interpreted as "moisture" (Bartholomae, 1904, Sp. 194-195), "wet", "wet" (Litvinsky and Pichikyan, 2000, p.322). In the Avesta, Ardvi is identified with the goddess of water and fertility, Ardvisura Anahita. In the Ormuzd-Yashta, the waters of Ardvi and Datia are mentioned together (1.21). The Ardvi flowing from the Hukarya Mountains to the Voru-kasha Sea ("Yashty", 5.3) may also correspond to the other main Avestan river, Rankha. Most likely, when speaking about Ardvi, the author of the hymn meant either Vakhvi-Datya or Rankha. As noted by B. I. Vainberg, a mixture of real and mythical geography is quite common in the texts of the Avesta. Having moved to the territory of the Central Asian-Kazakhstan region, the Iranian tribes transferred to many real geographical objects, especially those that played a big role in their lives, mythological concepts and names that they had developed either during the Indo-Iranian community or at the early stages of their own ethnogenesis. This is what can explain the duality of "geographical" concepts in the Russian language.

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"Avesta" [Vainberg, 1999, p. 198-199]. As far as the Ardvi River is concerned, it can be described as "full - flowing, wide" in real terms, and the information that "one Ardvi channel flows for seven karshvars" (Yashty, 5.5), i.e. through the entire Iranian world, can be attributed to the realm of myth. In reality, of course, there was no such river. Central Asia is an area of irrigated agriculture, which is also indicated by the material of the "Avesta", the water here has a special sanctity. This is also evidenced by the legends of the peoples of Central Asia associated with the veneration of water. Therefore, it is not surprising that the Ardvi River was associated by the ancient Iranians with Vakhvi-Datya and other rivers.

The presence of two ateshgahs in the Oks temple - fire storehouses, pits filled with the purest ash, a well, and a pool for water-indicates that a fire temple functioned here [Litvinsky and Pichikyan, 2000, p. 199]. If Anahita is the only Iranian deity associated with fire, and Ardvi is identified with Vahvi-Datia, then this cult monument, which corresponds in layout to Zoroastrian fire temples, in this case is a clear confirmation of the verses "Ardvisur-Yashta" (5.1). The presence of a large number of animal bones in the Oxa temple indicates that When making requests to the deity, sacrifices were offered to him. Next to the bones of the sacrificial animals were arrowheads, the number of which is also huge. Perhaps this indicates both the cult of the sun and the cult of water, which, in turn, is associated with the cult of fertility.

So, the votive pedestal and clay form with inscriptions found in the temple of Oxus are dedicatory gifts to the deity of Oxus. If Apam-Napat ("God among the waters", "Yashty", 19.52) and Mithra are two equal gods who were associated with fire and water [Vose, 1975, p. 40-45], and Mithra, in turn, was associated with Ahura - Mazda, then it is quite possible that these two gods were associated with fire and water. those who came to the temple with their requests turned to him.

All of the above gives grounds for identifying the Avestan Wahvid-datya with the Amu Darya. I hope that further excavations of the Oxus temple will allow us to confirm this localization, as well as to take a fresh look at some issues related to the geography of the Avesta .

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The article was submitted to the editorial Board on 30.01.11, in the final version-on 10.03.11.

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