Global Journal of Human Social Science, H: Interdisciplinary, Volume 22 Issue 7

A mold for placing a griffin on the wall was found from the Qalalikir monument of the 5th century BC, bracelets and gold jewelry with images of griffins from the Amudarya coast, and gem objects with a griffin image were found from Termez. The discovery of these symbols shows that they were popular among the peoples living in Sogd, Khorezm and Bactria. A bronze statuette found in Bactria belonging to this period shows a lion-gryphon with twisted horns and spread wings, and a lion-gryphon with wings corresponding to this symbol is depicted on a wall painting in Samarkand from the 7th century. The symbol of the griffon spread to different regions of the world has been preserved until now. It was observed that this symbol was used on household items in the 10th century, and on architectural monuments by the 12th century. The researchers found that the double image of a lion and a griffon was reflected on the facades of the ruling palace built in ancient Termiz. It is noteworthy that the reflection of such symbols in architectural monuments points to its mystical nature. According to assumptions, these griffins served as amulets protecting the coat of arms of the kings of Termiz [7]. This 12th-century lion-gryphon with wings reflected in a copper mirror found on the walls of the palace of the rulers of Termiz and found in the city area, and the stars depicted on its body indicate that this animal world was created by the God of Heaven. The symbol of the lion hunting the deer was later adapted to local beliefs in the region, where the lion was replaced by a tiger, a bull or a goat was replaced by a two-humped camel. Similar symbols were found in Lavandak monument of Bukhara region, Afrosiyab, Rashid pool in Bukhara [8]. Symbols of animals chasing each other or hunters chasing each other, characteristic of the general religious and mystical views of the East, have a cosmogonic meaning and represent the exchange of natural phenomena. For example, on the wall of one of the monuments of Sogd, a rabbit, a dog, a tiger, a pig, an elephant and a deer are depicted chasing each other, and in the "Shahnoma" of Abulqasim Firdawsi, they chase each other day and night, and they never catch up with each other. it can be compared to chasing and escaping its prey in hunting [9]. Bronze vessels and inkpots made in Namangan, Samarkand and Termez in the XI-XII centuries contained astrological and astronomical concepts [10]. The origins of such symbols and images are related to ancient folk beliefs and have been transferred from century to century and from one region to another. According to researcher L. Rempel, these folk beliefs and astral-calendar rituals and their symbols are 7 planets: Bahrom (Mars), Keyvan (Saturn), Ormuzd (Jupiter), Mihr (Sun), Anakhita (Venus), Tir (Mercury) and “rotating Moon” are combined. This belief of seven planets (Sun , Moon and five planets) - associated with cosmogonic myths and nature cults in many nations [11]. It is noteworthy that Alisher Navoi’s work “Saba’i Sayyor” also refers to astrological and astronomical beliefs. Also, L. Rempel adds that the large idol figurines found in Ishtikhan, Poykent and other monuments are connected with the belief of star worshipers in the Kushan Empire [12]. Abu Rayhan Beruni, Abdulkarim Muhammad al-Shahristani, Muhammad al-Khorazmi state that the Sabians worshiped the planets as they worshiped idols and that they appeared before the arrival of Zoroastrianism. Bull - Moon, lion - Sun, wolf - Mars, dove - Venus, eagle - Jupiter and Saturn, dragon - Mercury are examples of this [13]. It should be noted that many signs and symbols of Zoroastrianism, like the religious beliefs that preceded it, were also nourished by astral imagination. In conclusion, it can be said that gryphons belonging to religious-mystical imaginations, cults and early religious views of ancient times in the territory of present-day Uzbekistan have historically experienced very large stages of development. In this process, their image has changed in different ways and has improved in terms of form and content. From the information mentioned above, it is clear that the griffin symbol is widespread not only in the territory of our country, but also in the art of the ancient world ( architecture, painting, sculpture, applied art) spread out. R eferences R éférences R eferencias 1. Tolstov SP Works of the Khorezm expedition on excavations of the monument of the 5th-4th centuries. B.C. Koi-Krylgan-Kala / / VDI, 1953. No.> 1. - P. 167. [ Tolstov SP Raboty Khorezmskoj jekspedicii po raskopkam pamjatnika V-IV vv. do n.je . Koj-Krylgan-Kala / / VDI, 1953. #> 1. – S. 167. ] 2. Rapoport Yu.A. Cosmogonic plot on Khorezmian vessels // Central Asia in antiquity and the Middle Ages. - M., 1977. - p. 58-59, 64-65. [ Rapoport Ju.A. Kosmogonicheskij sjuzhet na horezmijskih sosudah // Srednjaja Asia v drevnosti i srednevekov''e. - M., 1977. - S. 58-59, 64-65. ] 3. Rapoport Yu.A. Khorezm in antiquity / / In the lower reaches of the Oxus and Yaxart. Images of the Ancient Aral Sea. - M., 2000. - p. 38. [ Rapoport Ju.A. Khorezm v drevnosti / / V nizov'jah Oksa i Jaksarta. Obrazy Drevnego Priaral'ja. - M., 2000. – S. 38. ] 4. Pyankov IV Bactrian vulture in ancient literature / / History and culture of the peoples of 5. Central Asia. - M., 1976. - p. 22. [ P'zhankov IV Baktrijskij grif v antichnoj literature / / Istorija i kul'tura narodov Srednej Azii. - M., 1976. – S. 22. ] 6. Album LI Griffin from Fayaz-Tepe / / History and archeology of Central Asia. - Ashgabat, 1978. - p. © 2022 Global Journals Volume XXII Issue VII Version I 51 ( ) Global Journal of Human Social Science - Year 2022 H The Symbol of the Griffin in the Primitive-Religious Views of the People of Central Asia