Kulturno nasledstvo i priemstvenost: nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura
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| Main Author: | |
|---|---|
| Format: | Book |
| Language: | Bulgarian |
| Published: |
Blagoevgrad
Univ. Izdat. "Neofit Rilski"
2007
|
| Subjects: | |
| Online Access: | Inhaltsverzeichnis Abstract |
| Item Description: | PST: Cultural heritage and succession. - In kyrill. Schr., bulg. - Zsfassung in engl. Sprache. - |
| Physical Description: | 334 S. Ill. |
| ISBN: | 9789546804938 |
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| 264 | 1 | |a Blagoevgrad |b Univ. Izdat. "Neofit Rilski" |c 2007 | |
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СЪДЪРЖАНИЕ
ВЪВЕДЕНИЕ
.9
I
ЧАСТ. ЗМЕЯТ И ДРЕВНОЕЗИЧЕСКИТЕ СВЕТИ МЕСТА
.17
ПЪРВА ГЛАВА. ЗМЕЯТ-ГРЪМОВЕРЖЕЦ И СТОПАН.
.17
1.1.
Змеят
-
наследник на бога на бурята, закрилник на
плодородието
и праотец
.17
1.2.
Змеят и християнизираният двуборчески мит
.51
1.3.
Змеят и демиургическият мит
.56
1.4.
Змеят-господар на скритото богатство
.;.58
ВТОРА ГЛАВА. ЗМЕЯТ И
САІСРАЛИЗИРАНАТА
РЕКА
.61
2.1.
Сакрализиранатарекаидвуборческиятмит.
.61
2.2.
Сакрализираната река и потопените съкровища
.71
ТРЕТА ГЛАВА. ЗМЕЯТ И ОТВЛЕЧЕНАТА МОМА
.78
3.1
Следите от свещения брак в сакрализираната пещера
.78
З^.Следите от свещения брак и сакрализираната скала
.102
ЧЕТВЪРТА ГЛАВА. ЗМЕЯТ, КАМЕННИТЕ СВАТБИ И
ДРЕВНОЕЗИЧЕСКИТЕ СВЕТИ МЕСТА
.109
II
ЧАСТ. СЛЕДИТЕ НА БОГА ОТ ДРЕВНОЕЗИЧЕСКИТЕ СВЕТИ
МЕСТА
.;.123
ПЪРВА ГЛАВА. СЛЕДИТЕ ОТ КРАЛИ МАРКО
.123
1.1.
Конникът и сакрализираната скала
.123
1.2.
Оттеглилият се герой
.145
1.3.
Героят от върха на космическата планина
.154
ВТОРА ГЛАВА. СЛЕДИТЕ ОТ СВЕТИ ИВАН РИЛСКИ
.173
ТРЕТА ГЛАВА. СЛЕДИТЕ ОТ ДЕМИР БАБА
.190
III
ЧАСТ. ВРАТИ КЪМ БЕЗСМЪРТИЕТО ОТ
ДРЕВНОЕЗИЧЕСКИТЕ СВЕТИ МЕСТА
.211
ПЪРВА ГЛАВА. ВРАТИ КЪМ ПОДЗЕМНИЯ СВЯТ.
.211
1.1.
Скалните арки и катабазисът.
.211
1.2.
Скалните арки и пчелният кошер
.222
І.З.Скалните
арки и господарят на подземния свят.
.227
ВТОРА ГЛАВА.
ВРАТИ КЪМ НЕБЕСНИТЕ СЕЛЕНИЯ.
.236
2.1.
Скалните арки и вратите към небесните селения
.236
2.2.
Сакрализираната вода от върха на космическата планина
.249
2.3.
Върхът на космическата планина и небесните селения
.253
ЗАКЛЮЧЕНИЕ
.;.265
БИБЛИОГРАФИЯ
.:.271
СЪКРАЩЕНИЯТА
.287
РЕЗЮМЕ НА АНГЛИЙСКИ ЕЗИК
.288
АЛБУМНАЧАСТ
.293
CONTENTS1
·
INTRODUCTION
.9
PART I. THE DRAGON AND THE ANCIENT PAGAN
SACRED PLACES.
.17
CHAPTER ONE. THE DRAGON-THUNDERER
AND HOST
.17
1.1.
The Dragon
-
an heir of the God of thunderstorm, protector of fertility
and progenitor.
.17
1.2.
The Dragon and the Christianized myth of the duel
.51
1.3.
The Dragon and the myth of the Creator
.56
1.4.
The Dragon
-
the Master of the hidden riches
.58
CHAPTER TWO. THE DRAGON AND THE SACRED RIVER
.61
2.1.The sacred river and the myth of the duel
.61
2.2.The sacred river and the immersed treasures
.71
CHAPTER THREE. THE DRAGON AND THE KIDNAPPED MAIDEN.
. .78
3.1.
Traces of the sacrosanct marriage in the sacred cave
.78
З.г.ТгасеѕоѓШе
sacrosanct marriage and the sacred rock
. . 102
CHAPTER FOUR. THE DRAGON, THE STONE WEDDlNUS .\Nu
ι
Mh
ANCIENT PAGAN SACRED PLACES
.109
PARTII.
TRACES OF GOD IN ANCIENT PAGAN SACRED PLACES.
123
CHAPTER ONE. TRACES OF
KRALI
MARKO.123
1.1.
The horseman and the sacred
rock
.123
1.2
The hero that has withdrawn
.145
1.3.
The hero on top of the Cosmic mountain
.154
CHAPTER TWO. TRACES OF IVAN RILSKI
.173
CHAPTERTHREE. TRACES OF DEMIR
BABA
.190
PART III. GATES TO IMMORTALITY IN THE ANCIENT
PAGAN SACRED PLACES
.211
CHAPTER ONE. GATES TO THE UNDERWORLD
.211
1.1.
Sacred arches and the descent in the Underworld
.211
1.2.
The sacred arches and the beehive
.222
1.3.
The sacred arches and the Master of the Underworld
.227
CHAPTER TWO. GATES TO CELESTIAL REGIONS
.236
2.1.
Rock arches and the gates to Celestial regions
.236
2.2.
The sacred water from the top of the Cosmic mountain
.249
2.3.
The top of the Cosmic mountain and the Celestial regions.
.253
conclusion
.,.,.,.,.,265
bibliography:,
.'.».271
ABBREVIATIONS
.
.i.,
.287
SUMMARY.
.
.л.;.,.1.„
.288
PICTURES
.;.;.293
CULTURAL
HERITAGE
AND SUCCESSION
HERITAGE OF ANCIENT PAGAN SACRED PLACES IN
BULGARIAN FOLK CULTURE
VASSIL MARKOV
SUMMARY
This research work is dedicated to ancient pagan heritage in Bulgarian folk
culture. Its aim is to follow the process of succession and cultural and historical
remnants in Bulgarian mythology as well as how they have been carried through
time and space. It is a result of a field-work research in ancient pagan sacred places
on the whole ethnical territory of the Bulgarians, which was made by the author.
Due to the attraction of the eternal cult centers in some of them cultural-
historical layers are accumulated. They possess the specific features of their own
area, of the nation, of religions and mythologies, which created them. A short survey
of the history of the investigations is made in the Introduction. It is pointed out that
semantic, structural and functional analyses of the sources are used in order to fulfill
the set aims. Comparative, comparative-historical and the methods of historical
reconstruction are applied,
In Part One "The Dragon in the and
ent
pagan sacred places
"
a great number
of Bulgarian folk legends and ritual services that emerged from the ancient Bulgarian
sacred places connected with the cult of the dragon is analyzed. In Chapter One "The
Dragon- Thunderer and Host" functions and genealogical links between the Dragon
from Bulgarian mythology and the ancient gods of Thunderstorm that appeared in
the Eastern Mediterranean and on the Balkans as seasonal gods-protectors of fertility
as well are discussed. On the basis of comparative-historical analysis with
Hittite,
West Semitic, Mesopotamian, Ancient Hellenic, Slavonic and other mythologies one
can determine the Indo-European and pre-Indo-European features in this mythological
character. Chapter Two is about "The Dragon and the sacred river". Rivers in the
West Rhodopes,
Pirin
and
Rila
made sacred in ancient times are analyzed. Ancient
Thracian megalithic sanctuaries marking their banks are commented. As parallels
for comparison there is information about the sacred rivers in ancient Hellas and
ancient Thrace as well as a number of analogies from Bulgarian folk beliefs. The
functions of the mythologized river as a protector of the hidden riches in olden times
and the artifacts from this mythological belief in Bulgarian folk culture are considered.
Chapter Three is about "The Dragon and the kidnapped maiden
".
Substantial presence
of the topic that refers to the Dragon's wedding in a lot of Bulgarian legends connected
with the ancient Thracian sanctuaries is analyzed. In archetypal aspect they are
compared to the mystic legend of
Elevsina.
Taking maidens to the dragons' caves
made sacred in ancient times as sanctuaries is interpreted as an artifact from the
mythological idea of death as a wedding in the Underworld. In ancient Thrace the
myth that has been studied was very important because it told the story of conception
of the young God. It marked the process of the new birth and rebirth
ornature
for a
288
new
ure
ai me oegmning
01
eacn year,
ше
spring,
m
ьпархег
rour
me uragan,
stone
weddings and ancient pagan sacred places
"
legends about stone weddings
connected with ancient Thracian megalithic
2
sanctuaries are analyzed. They are commented as folklore remnants of the myth of
the holy marriage. Traces of holy marriages between relatives are discussed. Parallels
to the ancient mythology are made and special attention is paid to the similarity with
the Orpheus myth of the birth of Dionysius-Zagrey. In conclusion it is stated that the
reversal of the semantics of the ancient myths of the holy marriage "written" on the
relief as stone weddings made them moralizing Christian legends and has carried
them through time.
Part Two is dedicated to "Traces of God in ancient pagan sacred places
".
In
Chapter One, "Traces of
Krali
Marko",
there is an analysis of legends describing
Thracian megalith sacrificial altars as the home of the mythological hero. They present
Krali
Marko
as a massive horseman connected with a sanctuary. It is very likely that
it is the same as the one we find as a pictorial code on the stone votive tablets of
Herosa.
In this way the megalithic sanctuaries kept the image of the horseman that
today we may call "virtual" and which was preserved in the folk beliefs and fixed by
the symbols that we have studied on the eternity of rock. The healing and producing
fertility ritual-magical services connected with
Krali
Marko's
stones are deduced
genealogically from mystical rituals of transition. The common ritual to call the hero
that has withdrawn in the cave is considered an artifact from ancient religious
mythological practices at the Eastern Mediterranean to call the seasonal god who had
temporally withdrawn underground. There is an analysis of ancient pagan sacred
places marking the "up" position and inferring the worship of Uranus, solar basis of
the ancient Thracian God, which is later inherited by the folk image of
Krali
Marko.
In Chapter Two "Traces of St. Ivan Rilski
"
the central position is given to the newly-
discovered by us a huge Thracian megalithic sanctuary near Tsarev peak in
Rila.
This is the place where according to passionals and legends tzar
Petar
I asked St. Ivan
Rilski for advice. An ancient Thracian archetype is suggested. It can be read in the
myth about the Thracian ruler visiting periodically the sacred mountain to ask the
king, priest and god Zalmoksis for advice there. The discovered by the author
monumental rocky arch in the foothills of Tsarev peak with God's hands on it and the
huge stone egg nearby are interpreted as material traces of the Orpheus myth about
the creation of the world. In functional plan the sanctuary is described as a place of
periodical renewal of the king's power in ancient Thrace. The newly-discovered by
the author imposing ancient Thracian megalithic sanctuary "The Cross" near the
town of
Rila
is interpreted regarding the legends about the dismembering of St. Ivan
Rilski's zoomorphic counterpart-his ox. An archetype has been looked for in the
Orpheus myth about the chase and dismembering of Dionysius-Zagrey by the titans
under the guise of a bull. Commentary is given about the similarity between the
folklore image of St. Ivan Rilski and the one of the Thracian God of Thunderstorm-
a seasonal god, a God of fertility and prophecy and a God-Healer. In Chapter Three,
"The traces ofDemirBaba", the
Alian
sacred place Demir
baba teke
is analyzed. It
has inherited an outstanding in its dimensions and importance ancient Thracian
289
megalithic sanctuary. In this eternal cult centre at the same time there are artifacts
from the ancient mythology and archaic ritual practices connected to a great extent
with the cult of the rock. Even until today
Alian
worshippers have looked for traces
of Demir
Baba
on the rocks, which are usually ancient Thracian altars, because for a
religious person they are evidence that the hero once, long time ago in mythological
time, was here. This religious fact on its turn made the place a sacred one. In this way
an eternal circle between the sacred territory and the religious conscience is closed. It
carries the myth and the ritual connected with it through time, many generations and
epochs. There is a comment on the traditional ritual practices performed on Hudrelez-
St. George's day at the territory of the
teke
which was made sacred in ancient Thrace.
The ritual of going through caves and following the hero's traces is genealogically
drawn up from the rite of immortalizing in ancient Thrace. The reasons for preserving
this unique cultural phenomenon on Bulgarian territories are searched in the
reassessment of the ancient mystic ritual regarding the most important values of the
traditional community.
Part Three is entitled "Gates to immortality in the ancient pagan sacred
places
".
In Chapter One "Gates to the Underworld" the problem of the rock arches
is presented as an inseparable part of ancient pagan sanctuaries and the preserved
cult-ritual practices, which were performed by ritual going through rock apertures.
These practices are remarkable with respect to the cultural and historical heritage.
They have magical healing effect and as an archetype they are connected with the
descent in the Underworld. Perhaps this is inheritance from ritual magical descent in
the womb of the Great Goddess-Mother. This happened at the time when the first sun
rays go through the rock arch. In this way the person who was initiated participated
in one of the biggest sacraments- the holy marriage. Probably its aim was a new
mystic birth. In this aspect it can be considered that by going through the rock arch
the treated person in antiquity already knew the eternal circle of the orderly universe
and was in the secret of immortality. A special attention is given to rock arches and
recesses which have the form of a beehive- the home of the Great Goddess-Mother
presented in a zoomorphic way as a bee. The healing rituals in caves in the regions of
Bitola,
Tikvesh and Macedonia are interpreted as artifacts of the ancient mystic
practices of descending and ascending out of the Underworld. Chapter Two is entitled
"Gates to Celestial regions
".
In a whole group of rock arches the person taking part
in the ritual of going through found himself in the "up" position- on top of the rock.
In structural-semantic aspect this is the top of the cosmic mountain, in the Celestial
regions. Lighting a fire in a circle around the diseased person here is interpreted as a
remnant of the ritual joining with the God of Sun. There are examples with
commentaries of going through a circle to the left as a repetition of the God's route
and moving to the Underworld. The reconstructed cyclic movement in the sanctuaries
is interpreted according to the "rt'a" law in Rigveda- the law of the wheel of life in
the universe. There is an analysis on the stone "cauldrons" gathering "heavenly"
waters from the top of the rocks in ancient Thracian megalithic sanctuaries. On the
basis of a number of analogies with ancient Hellenic,
Hittite
mythology and Bulgarian
folklore there is a thesis that probably during the ritual of immersing the person who
was initiated was following the route of his god- Dionysius. In the end there is an
290
examination of the territory of
Popovo
lake circus in
Pirin
which was discovered by
us and which was made sacred in the antiquity as a centre of the orderly universe.
This is a place where a transition from one to another sphere of the universe can be
made.
In the conclusion it is stated that the results of the complex scientific analysis
give us a reason to propose the thesis that
ifin
the earth there are material artifacts of
the ancient ritual practices, real artifacts of the ancient myth and ritual can be found
in Bulgarian legends and rituals connected with the ancient pagan sacred places.
They have survived through millennia very profane, folklore and "historically
concrete". The reasons are searched in the process of constant assimilation of natural
phenomena in cultural aspect and their transformation into mythological symbols
since ancient times. Through them the myth was firmly "written" on the relief of the
place and in this way it was carried through time and among different nations. It is
suggested that there was a culture contact between the newly-arrived people and the
people who were living on the Balkans at that time. This contact was on the basis of
lower mythology that had a common Indo-European genesis. A special attention is
paid to the process of destruction of antique mythology after introducing Christianity.
This is mythology which even in the process of converting it into folklore or maybe
because of this continued to excite deeply the traditional community with ever-lasting
topics like birth, protection and continuation of life, death and the human's destiny in
the Underworld. Those are topics that easily cross the ethnic boundaries, especially
when cultures mix, a process witnessed on the Balkans during the early Middle Ages.
In our opinion the second way of culture contact is facilitated by the Christian religion
and cult. There is no doubt that the performed act of religious transition incorporated
those sacred places into the Christian religion. However, this happened with a lot of
compromises that allowed not only parts of pagan myths connected to them, but also
a big part of ancient cult-ritual practices to be preserved under cover of Christianity.
This process was not one-time and during the Middle Ages it was complicated by
new religious-mythological remnants.
Traditional folk rituals connected with the ancient pagan sacred places reflect
several major topics that have always excited the traditional folk community- birth
and life, health, fertility and welfare of the traditional community. They are a long
and strong semantic chain. Although they are partially made less sacred pagan rituals
have survived almost till present days because in most cases they treated vital problems
of the human being like the ones about health and reproduction. It is in this group of
traditional healing rituals connected mainly with the ancient Thracian sacred places
where one can find traces of initiation practices: traces of descent in the Underworld,
of ritual bathing, of recovering one's sight, of the idea of a new birth, whose structure
brings them closer to the ancient archetype of mystic rituals. All this gives us good
reasons to propose the thesis that a big part of the discussed traditional healing rituals
of going through megalithic arches, caves, dolmens is very likely to be remains of a
pagan ritual of transition, which in ancient Thrace was known as the "ritual of
becoming immortal".
Some Indo-European and pre-Indo-European features of the discussed
mythological characters and ritual practices are given as a result of the whole analysis.
291
All this gives us grounds to propose the thesis that in the studied sacred
monuments there are folklore artifacts of the pagan cult practiced in particular ancient
pagan sacred places
.
It is a very important conclusion because it turns those traditional
folk cult rituals and legends, artifacts of the ancient myth connected with them, into
rich first-class sources of the ancient Balkan and in particular of the ancient Thracian
mythology and religion.
Translation Boyanka Valcheva
292 |
| adam_txt |
СЪДЪРЖАНИЕ
ВЪВЕДЕНИЕ
.9
I
ЧАСТ. ЗМЕЯТ И ДРЕВНОЕЗИЧЕСКИТЕ СВЕТИ МЕСТА
.17
ПЪРВА ГЛАВА. ЗМЕЯТ-ГРЪМОВЕРЖЕЦ И СТОПАН.
.17
1.1.
Змеят
-
наследник на бога на бурята, закрилник на
плодородието
и праотец
.17
1.2.
Змеят и християнизираният двуборчески мит
.51
1.3.
Змеят и демиургическият мит
.56
1.4.
Змеят-господар на скритото богатство
.;.58
ВТОРА ГЛАВА. ЗМЕЯТ И
САІСРАЛИЗИРАНАТА
РЕКА
.61
2.1.
Сакрализиранатарекаидвуборческиятмит.
.61
2.2.
Сакрализираната река и потопените съкровища
.71
ТРЕТА ГЛАВА. ЗМЕЯТ И ОТВЛЕЧЕНАТА МОМА
.78
3.1
Следите от свещения брак в сакрализираната пещера
.78
З^.Следите от свещения брак и сакрализираната скала
.102
ЧЕТВЪРТА ГЛАВА. ЗМЕЯТ, КАМЕННИТЕ СВАТБИ И
ДРЕВНОЕЗИЧЕСКИТЕ СВЕТИ МЕСТА
.109
II
ЧАСТ. СЛЕДИТЕ НА БОГА ОТ ДРЕВНОЕЗИЧЕСКИТЕ СВЕТИ
МЕСТА
.;.123
ПЪРВА ГЛАВА. СЛЕДИТЕ ОТ КРАЛИ МАРКО
.123
1.1.
Конникът и сакрализираната скала
.123
1.2.
Оттеглилият се герой
.145
1.3.
Героят от върха на космическата планина
.154
ВТОРА ГЛАВА. СЛЕДИТЕ ОТ СВЕТИ ИВАН РИЛСКИ
.173
ТРЕТА ГЛАВА. СЛЕДИТЕ ОТ ДЕМИР БАБА
.190
III
ЧАСТ. ВРАТИ КЪМ БЕЗСМЪРТИЕТО ОТ
ДРЕВНОЕЗИЧЕСКИТЕ СВЕТИ МЕСТА
.211
ПЪРВА ГЛАВА. ВРАТИ КЪМ ПОДЗЕМНИЯ СВЯТ.
.211
1.1.
Скалните арки и катабазисът.
.211
1.2.
Скалните арки и пчелният кошер
.222
І.З.Скалните
арки и господарят на подземния свят.
.227
ВТОРА ГЛАВА.
ВРАТИ КЪМ НЕБЕСНИТЕ СЕЛЕНИЯ.
.236
2.1.
Скалните арки и вратите към небесните селения
.236
2.2.
Сакрализираната вода от върха на космическата планина
.249
2.3.
Върхът на космическата планина и небесните селения
.253
ЗАКЛЮЧЕНИЕ
.;.265
БИБЛИОГРАФИЯ
.:.271
СЪКРАЩЕНИЯТА
.287
РЕЗЮМЕ НА АНГЛИЙСКИ ЕЗИК
.288
АЛБУМНАЧАСТ
.293
CONTENTS1
·
INTRODUCTION
.9
PART I. THE DRAGON AND THE ANCIENT PAGAN
SACRED PLACES.
.17
CHAPTER ONE. THE DRAGON-THUNDERER
AND HOST
.17
1.1.
The Dragon
-
an heir of the God of thunderstorm, protector of fertility
and progenitor.
.17
1.2.
The Dragon and the Christianized myth of the duel
.51
1.3.
The Dragon and the myth of the Creator
.56
1.4.
The Dragon
-
the Master of the hidden riches
.58
CHAPTER TWO. THE DRAGON AND THE SACRED RIVER
.61
2.1.The sacred river and the myth of the duel
.61
2.2.The sacred river and the immersed treasures
.71
CHAPTER THREE. THE DRAGON AND THE KIDNAPPED MAIDEN.
. .78
3.1.
Traces of the sacrosanct marriage in the sacred cave
.78
З.г.ТгасеѕоѓШе
sacrosanct marriage and the sacred rock
. . 102
CHAPTER FOUR. THE DRAGON, THE STONE WEDDlNUS .\Nu
ι
Mh
ANCIENT PAGAN SACRED PLACES
.109
PARTII.
TRACES OF GOD IN ANCIENT PAGAN SACRED PLACES.
123
CHAPTER ONE. TRACES OF
KRALI
MARKO.123
1.1.
The horseman and the sacred
rock
.123
1.2
The hero that has withdrawn
.145
1.3.
The hero on top of the Cosmic mountain
.154
CHAPTER TWO. TRACES OF IVAN RILSKI
.173
CHAPTERTHREE. TRACES OF DEMIR
BABA
.190
PART III. GATES TO IMMORTALITY IN THE ANCIENT
PAGAN SACRED PLACES
.211
CHAPTER ONE. GATES TO THE UNDERWORLD
.211
1.1.
Sacred arches and the descent in the Underworld
.211
1.2.
The sacred arches and the beehive
.222
1.3.
The sacred arches and the Master of the Underworld
.227
CHAPTER TWO. GATES TO CELESTIAL REGIONS
.236
2.1.
Rock arches and the gates to Celestial regions
.236
2.2.
The sacred water from the top of the Cosmic mountain
.249
2.3.
The top of the Cosmic mountain and the Celestial regions.
.253
conclusion
.,.,.,.,.,265
bibliography:,
.'.».271
ABBREVIATIONS
.
.i.,
.287
SUMMARY.
.
.л.;.,.1.„
.288
PICTURES
.;.;.293
CULTURAL
HERITAGE
AND SUCCESSION
HERITAGE OF ANCIENT PAGAN SACRED PLACES IN
BULGARIAN FOLK CULTURE
VASSIL MARKOV
SUMMARY
This research work is dedicated to ancient pagan heritage in Bulgarian folk
culture. Its aim is to follow the process of succession and cultural and historical
remnants in Bulgarian mythology as well as how they have been carried through
time and space. It is a result of a field-work research in ancient pagan sacred places
on the whole ethnical territory of the Bulgarians, which was made by the author.
Due to the attraction of the eternal cult centers in some of them cultural-
historical layers are accumulated. They possess the specific features of their own
area, of the nation, of religions and mythologies, which created them. A short survey
of the history of the investigations is made in the Introduction. It is pointed out that
semantic, structural and functional analyses of the sources are used in order to fulfill
the set aims. Comparative, comparative-historical and the methods of historical
reconstruction are applied,
In Part One "The Dragon in the and
ent
pagan sacred places
"
a great number
of Bulgarian folk legends and ritual services that emerged from the ancient Bulgarian
sacred places connected with the cult of the dragon is analyzed. In Chapter One "The
Dragon- Thunderer and Host" functions and genealogical links between the Dragon
from Bulgarian mythology and the ancient gods of Thunderstorm that appeared in
the Eastern Mediterranean and on the Balkans as seasonal gods-protectors of fertility
as well are discussed. On the basis of comparative-historical analysis with
Hittite,
West Semitic, Mesopotamian, Ancient Hellenic, Slavonic and other mythologies one
can determine the Indo-European and pre-Indo-European features in this mythological
character. Chapter Two is about "The Dragon and the sacred river". Rivers in the
West Rhodopes,
Pirin
and
Rila
made sacred in ancient times are analyzed. Ancient
Thracian megalithic sanctuaries marking their banks are commented. As parallels
for comparison there is information about the sacred rivers in ancient Hellas and
ancient Thrace as well as a number of analogies from Bulgarian folk beliefs. The
functions of the mythologized river as a protector of the hidden riches in olden times
and the artifacts from this mythological belief in Bulgarian folk culture are considered.
Chapter Three is about "The Dragon and the kidnapped maiden
".
Substantial presence
of the topic that refers to the Dragon's wedding in a lot of Bulgarian legends connected
with the ancient Thracian sanctuaries is analyzed. In archetypal aspect they are
compared to the mystic legend of
Elevsina.
Taking maidens to the dragons' caves
made sacred in ancient times as sanctuaries is interpreted as an artifact from the
mythological idea of death as a wedding in the Underworld. In ancient Thrace the
myth that has been studied was very important because it told the story of conception
of the young God. It marked the process of the new birth and rebirth
ornature
for a
288
new
ure
ai me oegmning
01
eacn year,
ше
spring,
m
ьпархег
rour
me uragan,
stone
weddings and ancient pagan sacred places
"
legends about stone weddings
connected with ancient Thracian megalithic
2
sanctuaries are analyzed. They are commented as folklore remnants of the myth of
the holy marriage. Traces of holy marriages between relatives are discussed. Parallels
to the ancient mythology are made and special attention is paid to the similarity with
the Orpheus myth of the birth of Dionysius-Zagrey. In conclusion it is stated that the
reversal of the semantics of the ancient myths of the holy marriage "written" on the
relief as stone weddings made them moralizing Christian legends and has carried
them through time.
Part Two is dedicated to "Traces of God in ancient pagan sacred places
".
In
Chapter One, "Traces of
Krali
Marko",
there is an analysis of legends describing
Thracian megalith sacrificial altars as the home of the mythological hero. They present
Krali
Marko
as a massive horseman connected with a sanctuary. It is very likely that
it is the same as the one we find as a pictorial code on the stone votive tablets of
Herosa.
In this way the megalithic sanctuaries kept the image of the horseman that
today we may call "virtual" and which was preserved in the folk beliefs and fixed by
the symbols that we have studied on the eternity of rock. The healing and producing
fertility ritual-magical services connected with
Krali
Marko's
stones are deduced
genealogically from mystical rituals of transition. The common ritual to call the hero
that has withdrawn in the cave is considered an artifact from ancient religious
mythological practices at the Eastern Mediterranean to call the seasonal god who had
temporally withdrawn underground. There is an analysis of ancient pagan sacred
places marking the "up" position and inferring the worship of Uranus, solar basis of
the ancient Thracian God, which is later inherited by the folk image of
Krali
Marko.
In Chapter Two "Traces of St. Ivan Rilski
"
the central position is given to the newly-
discovered by us a huge Thracian megalithic sanctuary near Tsarev peak in
Rila.
This is the place where according to passionals and legends tzar
Petar
I asked St. Ivan
Rilski for advice. An ancient Thracian archetype is suggested. It can be read in the
myth about the Thracian ruler visiting periodically the sacred mountain to ask the
king, priest and god Zalmoksis for advice there. The discovered by the author
monumental rocky arch in the foothills of Tsarev peak with God's hands on it and the
huge stone egg nearby are interpreted as material traces of the Orpheus myth about
the creation of the world. In functional plan the sanctuary is described as a place of
periodical renewal of the king's power in ancient Thrace. The newly-discovered by
the author imposing ancient Thracian megalithic sanctuary "The Cross" near the
town of
Rila
is interpreted regarding the legends about the dismembering of St. Ivan
Rilski's zoomorphic counterpart-his ox. An archetype has been looked for in the
Orpheus myth about the chase and dismembering of Dionysius-Zagrey by the titans
under the guise of a bull. Commentary is given about the similarity between the
folklore image of St. Ivan Rilski and the one of the Thracian God of Thunderstorm-
a seasonal god, a God of fertility and prophecy and a God-Healer. In Chapter Three,
"The traces ofDemirBaba", the
Alian
sacred place Demir
baba teke
is analyzed. It
has inherited an outstanding in its dimensions and importance ancient Thracian
289
megalithic sanctuary. In this eternal cult centre at the same time there are artifacts
from the ancient mythology and archaic ritual practices connected to a great extent
with the cult of the rock. Even until today
Alian
worshippers have looked for traces
of Demir
Baba
on the rocks, which are usually ancient Thracian altars, because for a
religious person they are evidence that the hero once, long time ago in mythological
time, was here. This religious fact on its turn made the place a sacred one. In this way
an eternal circle between the sacred territory and the religious conscience is closed. It
carries the myth and the ritual connected with it through time, many generations and
epochs. There is a comment on the traditional ritual practices performed on Hudrelez-
St. George's day at the territory of the
teke
which was made sacred in ancient Thrace.
The ritual of going through caves and following the hero's traces is genealogically
drawn up from the rite of immortalizing in ancient Thrace. The reasons for preserving
this unique cultural phenomenon on Bulgarian territories are searched in the
reassessment of the ancient mystic ritual regarding the most important values of the
traditional community.
Part Three is entitled "Gates to immortality in the ancient pagan sacred
places
".
In Chapter One "Gates to the Underworld" the problem of the rock arches
is presented as an inseparable part of ancient pagan sanctuaries and the preserved
cult-ritual practices, which were performed by ritual going through rock apertures.
These practices are remarkable with respect to the cultural and historical heritage.
They have magical healing effect and as an archetype they are connected with the
descent in the Underworld. Perhaps this is inheritance from ritual magical descent in
the womb of the Great Goddess-Mother. This happened at the time when the first sun
rays go through the rock arch. In this way the person who was initiated participated
in one of the biggest sacraments- the holy marriage. Probably its aim was a new
mystic birth. In this aspect it can be considered that by going through the rock arch
the treated person in antiquity already knew the eternal circle of the orderly universe
and was in the secret of immortality. A special attention is given to rock arches and
recesses which have the form of a beehive- the home of the Great Goddess-Mother
presented in a zoomorphic way as a bee. The healing rituals in caves in the regions of
Bitola,
Tikvesh and Macedonia are interpreted as artifacts of the ancient mystic
practices of descending and ascending out of the Underworld. Chapter Two is entitled
"Gates to Celestial regions
".
In a whole group of rock arches the person taking part
in the ritual of going through found himself in the "up" position- on top of the rock.
In structural-semantic aspect this is the top of the cosmic mountain, in the Celestial
regions. Lighting a fire in a circle around the diseased person here is interpreted as a
remnant of the ritual joining with the God of Sun. There are examples with
commentaries of going through a circle to the left as a repetition of the God's route
and moving to the Underworld. The reconstructed cyclic movement in the sanctuaries
is interpreted according to the "rt'a" law in Rigveda- the law of the wheel of life in
the universe. There is an analysis on the stone "cauldrons" gathering "heavenly"
waters from the top of the rocks in ancient Thracian megalithic sanctuaries. On the
basis of a number of analogies with ancient Hellenic,
Hittite
mythology and Bulgarian
folklore there is a thesis that probably during the ritual of immersing the person who
was initiated was following the route of his god- Dionysius. In the end there is an
290
examination of the territory of
Popovo
lake circus in
Pirin
which was discovered by
us and which was made sacred in the antiquity as a centre of the orderly universe.
This is a place where a transition from one to another sphere of the universe can be
made.
In the conclusion it is stated that the results of the complex scientific analysis
give us a reason to propose the thesis that
ifin
the earth there are material artifacts of
the ancient ritual practices, real artifacts of the ancient myth and ritual can be found
in Bulgarian legends and rituals connected with the ancient pagan sacred places.
They have survived through millennia very profane, folklore and "historically
concrete". The reasons are searched in the process of constant assimilation of natural
phenomena in cultural aspect and their transformation into mythological symbols
since ancient times. Through them the myth was firmly "written" on the relief of the
place and in this way it was carried through time and among different nations. It is
suggested that there was a culture contact between the newly-arrived people and the
people who were living on the Balkans at that time. This contact was on the basis of
lower mythology that had a common Indo-European genesis. A special attention is
paid to the process of destruction of antique mythology after introducing Christianity.
This is mythology which even in the process of converting it into folklore or maybe
because of this continued to excite deeply the traditional community with ever-lasting
topics like birth, protection and continuation of life, death and the human's destiny in
the Underworld. Those are topics that easily cross the ethnic boundaries, especially
when cultures mix, a process witnessed on the Balkans during the early Middle Ages.
In our opinion the second way of culture contact is facilitated by the Christian religion
and cult. There is no doubt that the performed act of religious transition incorporated
those sacred places into the Christian religion. However, this happened with a lot of
compromises that allowed not only parts of pagan myths connected to them, but also
a big part of ancient cult-ritual practices to be preserved under cover of Christianity.
This process was not one-time and during the Middle Ages it was complicated by
new religious-mythological remnants.
Traditional folk rituals connected with the ancient pagan sacred places reflect
several major topics that have always excited the traditional folk community- birth
and life, health, fertility and welfare of the traditional community. They are a long
and strong semantic chain. Although they are partially made less sacred pagan rituals
have survived almost till present days because in most cases they treated vital problems
of the human being like the ones about health and reproduction. It is in this group of
traditional healing rituals connected mainly with the ancient Thracian sacred places
where one can find traces of initiation practices: traces of descent in the Underworld,
of ritual bathing, of recovering one's sight, of the idea of a new birth, whose structure
brings them closer to the ancient archetype of mystic rituals. All this gives us good
reasons to propose the thesis that a big part of the discussed traditional healing rituals
of going through megalithic arches, caves, dolmens is very likely to be remains of a
pagan ritual of transition, which in ancient Thrace was known as the "ritual of
becoming immortal".
Some Indo-European and pre-Indo-European features of the discussed
mythological characters and ritual practices are given as a result of the whole analysis.
291
All this gives us grounds to propose the thesis that in the studied sacred
monuments there are folklore artifacts of the pagan cult practiced in particular ancient
pagan sacred places
.
It is a very important conclusion because it turns those traditional
folk cult rituals and legends, artifacts of the ancient myth connected with them, into
rich first-class sources of the ancient Balkan and in particular of the ancient Thracian
mythology and religion.
Translation Boyanka Valcheva
292 |
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| index_date | 2024-07-02T20:48:52Z |
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| spelling | Markov, Vasil M. Verfasser aut Kulturno nasledstvo i priemstvenost nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura Vasil Markov Blagoevgrad Univ. Izdat. "Neofit Rilski" 2007 334 S. Ill. txt rdacontent n rdamedia nc rdacarrier PST: Cultural heritage and succession. - In kyrill. Schr., bulg. - Zsfassung in engl. Sprache. - Volkskultur (DE-588)4063849-2 gnd rswk-swf Nutzungsänderung (DE-588)4042840-0 gnd rswk-swf Heiligtum (DE-588)4072395-1 gnd rswk-swf Heidentum (DE-588)4024001-0 gnd rswk-swf Bulgarien (DE-588)4008866-2 gnd rswk-swf Bulgarien (DE-588)4008866-2 g Heidentum (DE-588)4024001-0 s Heiligtum (DE-588)4072395-1 s Nutzungsänderung (DE-588)4042840-0 s Volkskultur (DE-588)4063849-2 s DE-604 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016491320&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016491320&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract |
| spellingShingle | Markov, Vasil M. Kulturno nasledstvo i priemstvenost nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura Volkskultur (DE-588)4063849-2 gnd Nutzungsänderung (DE-588)4042840-0 gnd Heiligtum (DE-588)4072395-1 gnd Heidentum (DE-588)4024001-0 gnd |
| subject_GND | (DE-588)4063849-2 (DE-588)4042840-0 (DE-588)4072395-1 (DE-588)4024001-0 (DE-588)4008866-2 |
| title | Kulturno nasledstvo i priemstvenost nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura |
| title_auth | Kulturno nasledstvo i priemstvenost nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura |
| title_exact_search | Kulturno nasledstvo i priemstvenost nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura |
| title_exact_search_txtP | Kulturno nasledstvo i priemstvenost nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura |
| title_full | Kulturno nasledstvo i priemstvenost nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura Vasil Markov |
| title_fullStr | Kulturno nasledstvo i priemstvenost nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura Vasil Markov |
| title_full_unstemmed | Kulturno nasledstvo i priemstvenost nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura Vasil Markov |
| title_short | Kulturno nasledstvo i priemstvenost |
| title_sort | kulturno nasledstvo i priemstvenost nasledstvo ot drevnoeziceskite sveti mesta v balgarskata narodna kultura |
| title_sub | nasledstvo ot drevnoezičeskite sveti mesta v bălgarskata narodna kultura |
| topic | Volkskultur (DE-588)4063849-2 gnd Nutzungsänderung (DE-588)4042840-0 gnd Heiligtum (DE-588)4072395-1 gnd Heidentum (DE-588)4024001-0 gnd |
| topic_facet | Volkskultur Nutzungsänderung Heiligtum Heidentum Bulgarien |
| url | http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016491320&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=016491320&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA |
| work_keys_str_mv | AT markovvasilm kulturnonasledstvoipriemstvenostnasledstvootdrevnoeziceskitesvetimestavbalgarskatanarodnakultura |