Thus, a continuous ornamental tradition can be traced, going from the cultures of the Bronze Age to Russian peasant embroidery and weaving of the late 19th and early 20th centuries. But since it is in North Russian weaving that the ancient Andronovo complexes are found in the most complete form, which the Finno-Ugric peoples of this region do not have, we can assume another solution to the issue of the carriers of the Andronov ornamental tradition.

It is possible that both the substratum population of the north of Eastern Europe before the arrival of the Slavs here, and the Slavs who came to these lands had similar sacral ornamental symbols, transmitted to them by their distant common ancestors. There was probably a certain awareness of this relationship.

Otherwise, it is extremely difficult to explain the clear direction of the mobile Slavs precisely in Zavolochye, to the East of the European North, noted by V. V. Pimenov in his work “Vepsa”, where he writes, that: “for some not entirely clear reasons, the bulk of Russian immigrants either, like the Novgorod ushkuyniks, passed away, almost without lingering and almost without settling, the indigenous lands of the Vepsians, or else she bypassed them altogether, directing her way directly to Zavolochye”, those on the land of the legendary “chudi white-eyed”, about which we spoke a little earlier.

It probably makes sense to agree with V. N. Danilenko, who expanded the zone of accommodation of Indo-Europeans in the 8—5 thousand BC from the Black Sea and the Caspian Sea up to the watershed of the rivers of the White and Caspian Seas and further north, and assume that the substrate population of the Vologda lands, before the arrival of the Slavs here, was overwhelmingly represented by the descendants of this ancient Indo-European massif. Thus, it will be possible to explain the preservation in the North Russian tradition of such forms, which are completely uncharacteristic of the Finno-Ugric ornamentation, or are extremely rare in it, but at the same time they are constantly present in weaving and embroidery of the late 19th – early 20th centuries of the eastern regions of the Vologda region, on the one hand, and in the monuments of various archaeological cultures of the southern Russian steppe and forest-steppe, on the other. Ornamental complexes, identical to the North Russian ones, typical for the North Caucasus and some regions of the Transcaucasia, they are quite common in the mosaic decoration of medieval temples, mausoleums, mazars of Central Asia and Iran, those common in those territories which modern science associates with the Aryan advances of the late 2nd – early 1st millennium BC.

In the Bronze and Early Iron Age, the closest analogues of the Timber-Abashevo-Andronovo ornaments in the southeast of the European part of the country are found in the monuments of the North Caucasus of the second half of the 2nd – early 2nd millennium BC. These are, in particular, materials published by V. I. Markovin from excavations of the crypt of the 2nd millennium BC the village of Engikal in Ingushetia: plaques and pins with disc-shaped pommels, covered with punson swastika and meander-like images (Table 12). He notes that: “unfortunately, the North Caucasian ceramics of the Bronze Age has been poorly studied so far, almost no comparison has been made with the ceramics of the steppe cultures”, and at the same time: “… there is no doubt that it was the steppe tribes of the Lower Don that wedged themselves into the Kuban region”. Here we should once again recall the hypothesis of O.N. Trubachev that the Kuban people of the Sindi are a relic of the Indian tribes that remained in Eastern Europe after part of the Indo-Iranians (Aryans) left this territory. Among the materials published by R. M. Munchaev on the burials of the Lugovoy burial ground in the Assinsky gorge (Checheno-Ingushetia), a significant percentage of double-oval bronze plaques (it is interesting that the same form is characteristic of Slavic brooches of the 8th century), marked with a swastika, punched in the center of each oval. R. M. Munchaev notes that: “… they were always near the skull or chest.