Elk are common in forager archaeological artwork of northern Eurasia. During the Middle Holocene, the peoples of Cis-Baikal produced numerous elk depictions in rock art and mobiliary items. Most of the rock art has now been destroyed. However, Cis-Baikal’s cemeteries and habitation sites are increasingly well documented, with the former generating numerous elk images. To better understand this imagery, we first discuss elk biology and behavior. We then contextualize the imagery within other forms of archaeological data, including cemetery location, dietary patterns, and human population changes and dispersals. We integrate these findings with a model of northern Eurasian forager cosmologies and ideologies. Elk were not a dietary stable in Cis-Baikal. Instead, diets often had a substantial aquatic component, and red deer and roe deer were the most commonly used ungulates. All of Cis-Baikal’s Middle Holocene cemeteries were located near bodies of water. Elk’s ability to cross a fundamental boundary, that between the terrestrial and aquatic worlds, resulted in these animals being considered liminal beings. The elk depicted perhaps were cosmological forces, transporting the souls of the dead to the underworld. They also may have been constituted a generative life force and assisted souls in returning to the living world.

麋鹿在欧亚大陆北部的觅食考古艺术品中很常见。在全新世中期，Cis-Baikal 的人民在岩石艺术和移动物品中制作了大量的麋鹿描绘。大部分岩画现已被毁。然而，独联体贝加尔湖的墓地和栖息地越来越多地被记录在案，前者产生了大量的麋鹿图像。为了更好地理解这种意象，我们首先讨论麋鹿的生物学和行为。然后，我们将图像与其他形式的考古数据关联起来，包括墓地位置、饮食模式以及人口变化和分布。我们将这些发现与欧亚北部觅食者宇宙学和意识形态的模型相结合。麋鹿不是独联体贝加尔湖的稳定饮食。相反，饮食通常含有大量的水生成分，马鹿和狍是最常用的有蹄类动物。所有独联体贝加尔湖的中全新世墓地都位于水体附近。麋鹿跨越陆地和水生世界之间的基本边界的能力导致这些动物被视为边缘生物。所描绘的麋鹿可能是宇宙力量，将死者的灵魂运送到冥界。它们也可能构成了一种生成性生命力，并帮助灵魂返回生活世界。将死者的灵魂运送到冥界。它们也可能构成了一种生成性生命力，并帮助灵魂返回生活世界。将死者的灵魂运送到冥界。它们也可能构成了一种生成性生命力，并帮助灵魂返回生活世界。