Палеобалканска митологија

Палеобалканска митологија вклучува религиозните практики на Дакијците, Тракијците, и Илирите. Малку е познато за обредите и митологијата на балканското Железно доба, но некои од нивните богови се прикажани во статуи или опишани во грчките извори.

Еден од поинтересните култови, потврден од Тракија да Mезија и Мала Скитија, е оној на "Тракискиот коњаник", познат и како "Тракиски јунак", во Одесос (Варна) чие тракиско име е Јунакот Карабазмос, бог на подземниот свет, обично прикажан на погребни статуи како коњаник кој убива ѕвер со копје.^[1]^[2]^[3]

Дако-Тракијци

Детали од главната фреска на Александрово курган. Фигурата се идентификува како Залмоксис.

Пес напаѓа свиња, сцена прикажана на долната половина на многу релјефи на "Тракискиот коњаник".

Познатите тракиски божества се:

Сабазиос, тракиски одговор на индоевропскиот Dyeus, идентификуван со Јунакот Карабазмос, "Тракискиот коњаник". Тој стекнал голема важност особено по Римското освојување. Ова може да биде слично на Слипнир, коњот кој го јавал Один, во нордиска митологија. Откако христијанството било прифатено, симболиката на јунаците продолжила како прикази на Свети Георги кој го убива змејот (спореди Uastyrdzhi/Tetri Giorgi во Кавказ).
Zibelthiurdos (исто така "Збелсурдос", "Зибелтурдос"): бог признава сличен на грчкиот Зевс како владетел на молњата и грмотевиците.
Котис ("Котис", "Кото", "Котито", "Котит"), божица славена од страна на тракиските племиња, како што се Edonians на фестивалот Котитија.^[4] Култот на Котито постоел во класична Атина. Според грчки извори нејзините свештеници биле наречени бапти или "мијачи", поради нивните прочистувања пред обредите кои вклучувале капење. Нејзиното обожавање вклучувале полноќни оргии (оргија). Нејзиното име се верува дека има значеше "војна, колење", слично на старонордиска Höðr "војна, колење".^[5]

Неколку тракиските божества имаат блиска аналогија на грчки култ на Дионис, Орфеј и Персефона ( Дионисиски мистерии):

Бендис била тракиска божица на месечината и ловот^[6] која Грците ја идентификуваат со Артемида, и оттука со другите два аспекти на поранешните минојски божици, Хеката и Персефона.
Семеле е веројатно Мајката Земја божица налик на литванската Земуна и летонската Семес, од кои и двете се божици „Мајка Земја“. Најверојатно во прасловенската митологија постои некоја постара божица Семеле, и истиот збор како македонскиот „земја“ постои во разни словенски јазици.

Познати Дака теоними се :

Залмоксис, идентификуван од страна на некои како громот-бог Gebeleïzis,^[7] важен бог кај Дакијците^[8] и Тракијците.^[9]
Дерзелас (исто така "Дарзлас") бил хтонички бог на здравјето и виталноста на човечкиот дух.

Kogaionon било името на светата гора на Дакијците.

Илири

Митологија на Илирите е позната само преку споменувањето на илирските божества во спомениците од Римскиот период, некои со римско толкување.^[10] Илирите не развиле единствена космологијата на која би се центрирале нивните религиозни практики.^[11]

Некои божества се познати исклучиво од Истрија ( Истра)^[12] , како што се Еја, Малесокус, Борија и Ирија. Во Либурнија, Анзотика се идентификува со Венера. Други локални теоними^[13] се Латра, Сентона и Ика. Биндус, идентификуван со Нептун, бил славен помеѓу Japodes.^[14] Понатаму на север, топлите извори на Topusko^[15] му биле посветени на Видас и Тана, идентификувани со Силбан^[16] и со Дијана. Од источниот дел на Балканот, култот на Тракискиот коњаник се шири во Илирија. Богот Медаур^[17] е идентичен на коњаникот, опишани како јава на коњ и носи копје. Далматите го имале Арматус како бог на војната.^[18] Богот Ен бил исто така обожаван од страна на Илирите.^[19] Ен бил деградиран во демонски статус по доаѓањето на христијанството во Илирија, и продолжува да се користи во албанскиот јазик означувајќи го денот четврток (албански: Enjte).

Поврзано

Наводи

↑ Lurker, Manfred (1987). Dictionary of Gods and Goddesses, Devils and Demons. стр. 151.
↑ Nicoloff, Assen (1983). Bulgarian Folklore. стр. 50.
↑ Isaac, Benjamin H. (1986). The Greek Settlements in Thrace Until the Macedonian Conquest. стр. 257.
↑ Detschew, Dimiter. Die Thrakische Sprachreste. Wien, 1957: p. 258 (in German)
↑ Also cognate: Irish cath "war, battle", early German Hader "quarrel", Greek kótos "hatred", Old Church Slavonic kotora "fight, brawl", Sanskrit śatru "enemy, nemesis", and Hittite kattu "spiteful". See Orel, Vladimir. A Handbook of Germanic Etymology. Leiden, Netherlands: Brill, 2003: 165.
↑ Theoi Project - Bendis
↑ Hdt. 4.94, Their belief in their immortality is as follows: they believe that they do not die, but that one who perishes goes to the deity Salmoxis, or Gebeleïzis, as some of them call him.
↑ Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898),(Zalmoxis) or Zamolxis (Zamolxis). Said to have been so called from the bear's skin (zalmos) in which he was clothed as soon as he was born. He was, according to the story current among the Greeks on the Hellespont, a Getan, who had been a slave to Pythagoras in Samos, but was manumitted, and acquired not only great wealth, but large stores of knowledge from Pythagoras, and from the Egyptians, whom he visited in the course of his travels. He returned among the Getae, introducing the civilization and the religious ideas which he had gained, especially regarding the immortality of the soul. Herodotus, however, suspects that he was an indigenous Getan divinity ( Herod.iv. 95)
↑ XCV. This Zamolxis, as I have been informed by those Greeks who inhabit the Hellespont and the Euxine, was himself a man, and formerly lived at Samos, in the service of Pythagoras, son of Mnesarchus; having obtained his liberty, with considerable wealth, he returned to his country. Here he found the Thracians distinguished equally by their profligacy and their ignorance; whilst he himself had been accustomed to the Ionian mode of life, and to manners more polished than those of Thrace; he had also been connected with Pythagoras, one of the most celebrated philosophers of Greece. He was therefore induced to build a large mansion, to which he invited the most eminent of his fellow-citizens: he took the opportunity of the festive hour to assure them, that neither himself, his guests, nor any of their descendants, should ever die, but should be removed to a place, where they were to remain in the perpetual enjoyment of every blessing. After saying this, and conducting himself accordingly, he constructed a subterranean edifice: when it was completed, he withdrew himself from the sight of his countrymen, and resided for three years beneath the earth.—During this period, the Thracians regretted his loss, and lamented him as dead. In the fourth year he again appeared among them, and by this artifice gave the appearance of probability to what he had before asserted. XCVI. To this story of the subterraneous apartment, I do not give much credit, though I pretend not to dispute it; I am, however, very certain that Zamolxis must have lived Many years before Pythagoras : whether, therefore, he was a man, or the deity of the Getse, enough has been said concerning him. These Getse, using the ceremonies I have described, after submitting themselves to the Persians under Darius, followed his army. - Herodotus page 117 Published by P.P. Berresford, 1828
↑ Wilkes, J.J. The Illyrians, 1992, p. 245, ISBN 0-631-19807-5. "...Illyrian deities are named on monuments of the Roman era, some in equation with gods of the classical pantheon (see figure 34)."
↑ Wilkes. "Unlike Celts, Dacians, Thracians or Scythians, there is no indication that Illyrians developed a uniform cosmology on which their religious practice was centred. An etymology of the Illyrian name linked with serpent would, if it is true, fit with the many representations of..."
↑ Wilkes. "...dominant Illyrian deity and some were evidently worshipped only in particular regions. Thus several deities occur only in Istria, including Eia, Malesocus, Boria and Iria. Anzotica was the Liburnian Venus and appears in the traditional image of the classical goddess."
↑ Wilkes. "Other local deities were Latra, Sentona and the nymph Ica, praying in relief sculpture), Knez 1974 (ritual vessel), Baçe 1984 (temple architecture in Illyrian Albania)."
↑ Wilkes. "...including altars dedicated by chiefs of the Japodes at the shrine of Bindus Neptunus at a spring near Bihaé (see figure 30). The first reported contact between Japodes and Romans occurred..."
↑ Wilkes. "North of the Japodes, the altars to Vidasus and Thana dedicated at the hot springs of Topusko reveal the local Roman Illyrians..."
↑ Wilkes. "...identities of Silvanus and Diana, a familiar combination on many dedications in the territory of the Delmatae."
↑ Wilkes. "...the short cloak streaming out behind. The Illyrian town Rhizon (Risinium) on the Gulf of Kotor had its protective deity Medaurus..."
↑ Wilkes. "...Armatus at Delminium (Duvno) who was evidently a war god of the Delmatae, and the Latin Liber who appears with the..."
↑ Lurker, Manfred. The Routledge Dictionary of Gods and Goddesses, Devils and Demons, Taylor & Francis e-Library, 2005. p. 57.

Литература

Wilkes, John. The Illyrians. Blackwell, 1992.
Tacheva, Margarita. Eastern Cults in Moesia Inferior and Thracia (5th Century BC-4th Century AD), 1983, ISBN 90-04-06884-890-04-06884-8.

[1] Lurker, Manfred (1987). Dictionary of Gods and Goddesses, Devils and Demons. стр. 151.

[Nicoloff-2] Nicoloff, Assen (1983). Bulgarian Folklore. стр. 50.

[3] Isaac, Benjamin H. (1986). The Greek Settlements in Thrace Until the Macedonian Conquest. стр. 257.

[4] Detschew, Dimiter. Die Thrakische Sprachreste. Wien, 1957: p. 258 (in German)

[5] Also cognate: Irish cath "war, battle", early German Hader "quarrel", Greek kótos "hatred", Old Church Slavonic kotora "fight, brawl", Sanskrit śatru "enemy, nemesis", and Hittite kattu "spiteful". See Orel, Vladimir. A Handbook of Germanic Etymology. Leiden, Netherlands: Brill, 2003: 165.

[6] Theoi Project - Bendis

[7] Hdt. 4.94, Their belief in their immortality is as follows: they believe that they do not die, but that one who perishes goes to the deity Salmoxis, or Gebeleïzis, as some of them call him.

[8] Harry Thurston Peck, Harpers Dictionary of Classical Antiquities (1898),(Zalmoxis) or Zamolxis (Zamolxis). Said to have been so called from the bear's skin (zalmos) in which he was clothed as soon as he was born. He was, according to the story current among the Greeks on the Hellespont, a Getan, who had been a slave to Pythagoras in Samos, but was manumitted, and acquired not only great wealth, but large stores of knowledge from Pythagoras, and from the Egyptians, whom he visited in the course of his travels. He returned among the Getae, introducing the civilization and the religious ideas which he had gained, especially regarding the immortality of the soul. Herodotus, however, suspects that he was an indigenous Getan divinity ( Herod.iv. 95)

[9] XCV. This Zamolxis, as I have been informed by those Greeks who inhabit the Hellespont and the Euxine, was himself a man, and formerly lived at Samos, in the service of Pythagoras, son of Mnesarchus; having obtained his liberty, with considerable wealth, he returned to his country. Here he found the Thracians distinguished equally by their profligacy and their ignorance; whilst he himself had been accustomed to the Ionian mode of life, and to manners more polished than those of Thrace; he had also been connected with Pythagoras, one of the most celebrated philosophers of Greece. He was therefore induced to build a large mansion, to which he invited the most eminent of his fellow-citizens: he took the opportunity of the festive hour to assure them, that neither himself, his guests, nor any of their descendants, should ever die, but should be removed to a place, where they were to remain in the perpetual enjoyment of every blessing. After saying this, and conducting himself accordingly, he constructed a subterranean edifice: when it was completed, he withdrew himself from the sight of his countrymen, and resided for three years beneath the earth.—During this period, the Thracians regretted his loss, and lamented him as dead. In the fourth year he again appeared among them, and by this artifice gave the appearance of probability to what he had before asserted. XCVI. To this story of the subterraneous apartment, I do not give much credit, though I pretend not to dispute it; I am, however, very certain that Zamolxis must have lived Many years before Pythagoras : whether, therefore, he was a man, or the deity of the Getse, enough has been said concerning him. These Getse, using the ceremonies I have described, after submitting themselves to the Persians under Darius, followed his army. - Herodotus page 117 Published by P.P. Berresford, 1828

[10] Wilkes, J.J. The Illyrians, 1992, p. 245, ISBN 0-631-19807-5. "...Illyrian deities are named on monuments of the Roman era, some in equation with gods of the classical pantheon (see figure 34)."

[11] Wilkes. "Unlike Celts, Dacians, Thracians or Scythians, there is no indication that Illyrians developed a uniform cosmology on which their religious practice was centred. An etymology of the Illyrian name linked with serpent would, if it is true, fit with the many representations of..."

[12] Wilkes. "...dominant Illyrian deity and some were evidently worshipped only in particular regions. Thus several deities occur only in Istria, including Eia, Malesocus, Boria and Iria. Anzotica was the Liburnian Venus and appears in the traditional image of the classical goddess."

[13] Wilkes. "Other local deities were Latra, Sentona and the nymph Ica, praying in relief sculpture), Knez 1974 (ritual vessel), Baçe 1984 (temple architecture in Illyrian Albania)."

[14] Wilkes. "...including altars dedicated by chiefs of the Japodes at the shrine of Bindus Neptunus at a spring near Bihaé (see figure 30). The first reported contact between Japodes and Romans occurred..."

[15] Wilkes. "North of the Japodes, the altars to Vidasus and Thana dedicated at the hot springs of Topusko reveal the local Roman Illyrians..."

[16] Wilkes. "...identities of Silvanus and Diana, a familiar combination on many dedications in the territory of the Delmatae."

[17] Wilkes. "...the short cloak streaming out behind. The Illyrian town Rhizon (Risinium) on the Gulf of Kotor had its protective deity Medaurus..."

[18] Wilkes. "...Armatus at Delminium (Duvno) who was evidently a war god of the Delmatae, and the Latin Liber who appears with the..."

[Lurker-19] Lurker, Manfred. The Routledge Dictionary of Gods and Goddesses, Devils and Demons, Taylor & Francis e-Library, 2005. p. 57.

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