Two Rhyming Mongolic Words in Kitan Assembled Script

This note discusses the reading, the meaning and the history of two Mongolic words, šawa ‘bird of prey’ and čala ‘stone’ of the Kitan language written in the second of the two writing systems of the Kitan Liao Empire, the assembled, or composite, or as commonly called, ‘small’ script.

A breeding record of the brown hawk owl (Ninox scutulata) in Assam, India

The brown hawk owl, Ninox scutulata (Raffles, 1822) is a common, medium sized bird of prey on the Indian subcontinent and listed as of least concern. Its distribution range extends up to eastern Siberia, Japan, the Andmans, the Malay Peninsula, the Great and Lesser Sundas, Wallacea, Taiwan, the Philippines and Australia. There are 11 well documented subspecies across this wide distribution. A pair of brown hawk owls was observed nesting on a Dillenia indica tree (Family Dilleniaceae), in Guwahati, Kamrup District, Assam, India. The nest was in a cavity at a height of about 4 m. The tree was about 14 m tall and the main trunk was about 7 m in girth. It had a dense canopy with its large elliptical leaves.

AKTIVITAS HARIAN DAN FREKUENSI BEGGING BEHAVIOUR DARI ELANG BONDOL (Haliastur indus) SITAAN DI PUSAT PENYELAMATAN SATWA, TABANAN, BALI

Brahminy kite (Haliastur indus) is one of bird of prey species that occupy position as top predator. Many brahminy kite was captured and was kept as pet which caused those birds lose their ability to hunt as a result of being caged for too long and for not to be trained to hunt. In Bali Wildlife Rescue Centre, the confiscated brahminy kite showed begging behavior in which the birds “whine” every time a human approach. This kind of behaviour affect their readiness to be released in the wild. The purpose of this study was to determine the daily activity and the frequency of begging behaviour of confiscated brahminy kite in Bali Wildlife Rescue Centre. This study was conducted in January 2020. This study found that the brahminy kite at the Bali Wildlife Rescue Centre spent the most of their time for perching. The second highest activity was preening, whereas the least activities were feeding and moving. The highest percentage to beg in brahminy kite was recorded in the morning, whereas the lowest percentage was in the midday. The results of this study indicate that the confiscated brahminy kite at the Bali Wildlife Rescue Centre still needs more time to be rehabilitated prior released ack into the wild.

State Management of National Resources at the Conceptual Level - Images and Meanings of State Symbols

This article is a further continuation of the work on the review of the basics of state management of national resources (state and use), in relation to its system - forming function-state policy and political symbols (the conceptual level of management). From the system positions of the general theory of classification and systematization, the functions of state management of national resources are considered and the role and place of each of them in a single universal management circuit is determined. The role and place of political symbols (a sub-function of the conceptual-strategic level) are considered on the basis of the proposed invariant structure of the typical contour of state management of the state of national resources (operational-tactical level). From the modern state symbols of the Russian Federation, the iconic image two - headed eagle is selected and its prototypes and the origins of their origin, which are located in ancient times, are considered. To consider the evolution of the iconic images of state symbols of modern Russia, it is proposed to systematize and analyze them at different historical stages, to this end, systematize and analyze the following Old Testament images of power (state symbols) of various countries of the world: non-predatory bird, bird of prey, griffin, two-headed eagle, systematize and analyze the sacred images of power double-headed eagle and griffin in the symbolism of the countries of the world with the identification of their sacred meanings-binary (binary). Conclusions are drawn about the common origins of the origin and distribution of these Old Testament images of state symbols in the countries of the Indo-European community, the systematization and analysis of the Old Testament images of power (state symbols) of various countries of the world: non-predatory bird, bird of prey, griffon, double - headed eagle allows us to trace the evolution of the origin and formation of the main state symbol of Russia double-headed eagle, at the heart of the Old Testament images of power griffin and double-headed eagle in the symbolism of the countries of the world lie the sacred meanings of the universal and fundamental principle of reality (world, reality, being) - the duality (duality) of opposite, proportionate and balanced entities.

Hunting for the Mythic Female Shaman Eagle Featuring the Golden Eagle (Aquila chrysaetos)

<p>This essay explores different intonations of the episode of the Female Shaman Eagle that is found in European versions of the Bear’s Son tale. It will be shown that a retelling of this episode can be detected in other myths and legends. It has left traces in the myth of Prometheus as summarized in Hesiod, as well as more explicitly in the legends surrounding the Caucasian hero Amirani. Further to the east the episode surfaces in tales recorded among the Tuvan people while evidence for the entrenchment of the episode along with its mythical ramifications in imagery can be identified in Iran. In the pages that follow we discover that the eastern reach of variants of the Bear’s Son tale takes us into Turkey, the Caucasus, south into Iran and even further to the east into the westernmost steppes of Mongolia. In all these geographic locations it is the figure of the Female Shaman Eagle that is highlighted and acquires mythic proportions, not just in narrative form but also as a highly esteemed bird of prey, celebrated in dance and expressed in striking visual imagery. In these materials the eagle in question is regularly identified as a Golden Eagle (Aquila chrysaetos). In addition, these are zones in which there have been strong traditions of raising and training Golden Eagles as hunting companions</p>

On the dynastic cult of the rulers of Bukhara Sogd in the Early Middle Ages (to the interpretation of the murals of the Varakhsha palace)

Varakhsha hillfort is located in the Bukhara oasis (Uzbekistan). From the 6th to 8th c., it was the residence of the rulers of Bukhara Sogd. Archaeological investigations of the Varakhsha were carried out in the late 1930s, and then later in 1947 and 1949–1954. During the excavations of the palace, wall paintings were discovered in the Red (Hindu) and East (Blue) Halls (7th–8th c.). In the East Hall, the center of the art composition on the south wall was dominated by a massive figure of a ‘king’ with a golden sword, seated on a throne with protomas of winged camels. Depicted next to him was a group of five people sitting on their knees — the king's family. The elder man is making an offering to the fire on an altar. On the base of the altar, there is a male figure, seated on a throne in the form of a lying camel. This figure represents Vretragna, the Avestan deity of Victory. Mythogenically, Vretragna is close to the Vedic god of thunder Indra. In Avesta, Vretragna appears in various guises: a Bactrian camel; the bird of prey Varagn; a man with a golden sword. In Sogdian iconography, the image of the Bactrian camel is most often associated with Vretragna. The characters of the murals in the Blue Hall (the king’s family) bring offering to the fire lit in tribute to the deity — to Vretragna. The central figure of this composition was identi-fied by V.A. Shishkin as a king. In our opinion, it rather depicts Vretragna. This is implicitly indicated by the protomas of the throne in the form of winged camels and by the image of ‘the king with the golden sword’. The walls of the Red Hall of Varakhsha were decorated with a scene of hunters riding elephants. Each elephant was ridden by a servant-mahout and a lord, whose figure would be disproportionately large. They are slaying huge monsters. According to researchers, an image of the Sogdian deity Adbag is repeated here. The epithet ‘Adbag’ — ‘Supreme deity’ is associated with Ahuramazda. B.I. Marshak and A.M. Belenitsky note, that here Adbag-Ahuramazda is likened to Indra riding a white elephant. It seems to us quite probable that such an epithet could be applied to various gods of a high status. Notably, it could be Vretragna depicted here, who is akin to Indra. We think that the image of Vretragna held a special place in the visual arts of Varakhsha, as the patron deity of the Bukhar-Khudat dynasty. He was depicted in the center of the com-position in the Blue Hall in his Avestan hypostasis, and in the Red Hall he was depicted in the form of Indra.

Keanekaragaman dan Kemelimpahan Burung Pemangsa (Raptor) Migran di Kawasan Bukit 76 Kaliurang, Yogyakarta

Migratory birds are birds that fly or move from their breeding place to their non-breeding location. Migratory birds usually migrate to the southern part of the earth or tropical regions to avoid limited resources during winter in their breeding areas (Bildstein, 2006). Bird of Prey or Raptors are a group of birds that frequently migrate. Raptors carry out-migration in several areas which are commonly referred to as flyways. Indonesia is also part of the flight path for migratory birds (Sukmantoro et al., 2007). At this time there were approximately 17 types of migrant raptors in Indonesia. Research on raptor migration has been carried out for a long time in various regions. In the Yogyakarta area, there have been observations of a migrant raptor, but there are no official publications and research on migrant raptor in the Bukit 76 Kaliurang area, Yogyakarta. Therefore this research was conducted to know about migratory raptor in Yogyakarta. This research was conducted at Bukit 76 Kaliurang, Hargobinangun, Pakem, Yogyakarta. The research was conducted in December 2019-March 2020, July-August 2020, and October-November 2020. This research was conductes through observations in the morning at 07.00-11.00 WIB using birdwatching techniques and purposive methods. The results of this study recorded 1 species of migrant raptor, namely the Oriental Honey-buzzard (Pernis ptilorhynchus) and 2 species of resident raptors, namely the Crested Serpent Eagle (Spilornis cheela) and the Brahminy Kite (Haliastur indus).

A Helmet of the Archaic Period in the Krasnodar Museum – Problems of Attribution

In 2020, an illicitly excavated bronze helmet confiscated by the FSB was brought to the Krasnodar Felitsyn State Historical and Archaeological Museum-Reserve. The helmet was assembled from two parts and embellished with engraved geometric and zoomorphic designs. The upper section is marked with a finial crafted from a wax model in shape of the head of a bird of prey. Two other helmets of this type are currently known, both from archaeological complexes: one from the village of Kholodny Rodnik near Tuapse (discovered in 2012), the other from the megalithic burial “Krinitsa-I” (2018 excavations). An analysis of the items found with these helmets allows us to date all three helmets to the 6th century BCE. The Krasnodar helmet is the more elaborately decorated of the three, with geometric ornaments analogous to those on Colchian-Koban bronzes of this period and zoomorphic designs imitating the Scythian Animal Style. All this gives reason to suggest this series of helmets to have been produced on commission for the warrior elite of the Northwestern Caucasus in the workshops of the Central Caucasus, which traditionally produced bronze table wares. The Krasnodar helmet is probably the earliest in this group. A rudimentary rim encircles the entire calotte – a feature going back to cast helmets of the Kuban type. The Krasnodar helmet can be dated to the end of the 7th – first half of the 6th centuries BCE.