Антични следи в магически обреди от българските земи

Миссия выполнима. Перспективы изучения фольклора. Редакторы-составители Маре Кыйва, Татьяна Володина. Научное издательство ЭЛМ. – Тарту, 2018.

На протяжении последних двух столетий антропого-нические легенды стабильно удерживают к себе внимание в евро-пейской фольклористике. Довольно подробно изучен общий фонд мотивов, сопоставлены архаические и библейские элементы, описаны отдельные сюжеты и образы. Вместе с тем каждая этническая тради-ция входит в общий фонд своими порой уникальными вариантами, которые не просто обогащают целое, но и позволяют по-новому взгля-нуть на уже привычное, полнее и глубже реконструировать корни явлений и описать актуальное состояние. Полевые записи последних лет, сделанные в Беларуси после более полувека угасшего интереса к данной тематике, демонстрируют богатство представлений сферы антропогонии и даже новые как сюжеты, так и отдельные детали. Сюжеты народной Библии становятся мировоззренческим фоном и служат источником для ряда устойчивых языковых единиц, а также для заговоров и представлений сферы народной медицины. В статье рассматриваются мотивы создания Евы из хвоста Адама, роговой кожи перволюдей, утаивания антагонистом земли за ногтями при миротворении и их репрезентации в паремиологическом фонде языков.

Патримониум, 2017

Апстракт: Употребата на амајлиите присут-на е речиси во сите историски периоди, започну-вајќи од праисторискиот, потоа во античкиот и ранохристијанскиот период, кога биле изработу-вани од различни материјали, кожа, бакар, цинк, скапоцен накит, дополнети со магиски симболи, зборови и астролошки претстави. Бидејќи некои симболи на амајлиите фигурирале почесто откол-ку останатите, се претпоставува дека нивната цел била да го заштити носителот од зли демон-ски сили, против уроци, смрт, несреќа, чување од болести, во лековити цели итн. При лекувањето и намалувањето на болките на пациентот се упо-требувала техника на завиткување на болното место со разни супстанци од растително, живо-тинско или минерално потекло, или пак со комби-нација од истите, техника која во Стара Грција била позната под името periamma или periapton, додека Римјаните го користеле латинскиот збор amuletum. Во случај на лекување, амајлиите се но-селе врзани околу болното место, додека пак во случај на заштита се носеле врзани околу врат. Со појавата на христијанството започнал пери-од на спротивставување на паганските верувања, па оттаму биле издадени и наредби за црковен прогон на оние кои носеле амајлии. Меѓутоа, меѓу луѓето верувањата во моќта на амајлиите биле многу силни, така да ниту црквата не може-ла да ги победи, па ги поставила во рамките на христијанската религија. За разлика од паганите кои верувале дека моќта на амајлијата е изведе-на од самата амајлија, во христијанството моќ-та на амајлијата се припишува на верувањето во христијанската религија. 1

Societas Classica, 2016 / Том 8 / Брой 1, 2016

The religious beliefs and cult practices of the Bulgarians before their Christianization in the middle of the IX century have long been debated in the scientific studies. Literary sources provide only scarce information about them, thus giving advantage to the archaeological researches in the centres of the First Bulgarian Empire. Using them as a basis, as cult buildings can be defined ten: the edifice beneath the Court Basilica in Pliska; the edifice situated near the Small Palace in Pliska; the cross-shaped edifice beneath the foundations of the Great Basilica of Pliska; the so called "administrative" building in Preslav; the edifice placed southwards of the Inner city of Preslav; the edifice in the southeastern corner on the Outer city of Preslav; the edifice on Drгstгr; the edifice on Kabiyuk; the edifice under the rock called Daultaє, situated in the Madara National Historical and Archaeological Reserve; the edifice in the Kireka area above Kalugeritsa village. They all could be divided into two separate types: buildings with circular shape and a single cross-shaped building. The information which we have by now cannot support neither the theory that the pagan cult buildings were dedicated to the deity Tangra nor that they were temples of firetheses that have long been press by the researchers.

2009

THE PROTO-BULGARIAN INSCRIPTIONS ON THE VESSELS OF THE BULGARIAN GOLDEN TREASURE FROM NAGY SZENT-MIKLÓS There are three kinds of inscriptions on the vessels of the Treasure - Greek, proto-Bulgarian using Greek characters, and runic proto-Bulgarian. The translation of the Greek language inscription on two of the golden cups is as follows: Jesus Christ, reassure this servant of Yours, setting him free of his sin. These two golden cups were used by Tsar Boris the Baptist, at the time of his and his family’s baptism, in the beginning of the autumn of 865. The Golden Cup № 21 is a gift from the jupan (regional governor, governor-general) in Transdanubian Bulgaria named Boila to the jupan named Butaul, and the inscription is as follows: The cup for which jupan Boila ordered after coating it, to inscribe, and from which jupan Butaul to drink for his health. On 6 of the vessels, there is a runic inscription, which translates as To drink Asparuh, i.e. this is the cup or bowl from which to drink Asparuh.

От изключителната жизненост на манастирите по българските земи през XIV век ни остават няколко забележителни монументални доказателства: стенописите в Ивановските скални манастири свидетелстват например за една културна живост и рафинирана артистичност, свидетелство за една зряла духовност 1 .

2014

The article presents the cultural material traces, left by the Cumans in the Bulgarian land during the period between the first appearance of the nomads (end of the 11th century) and their gradual cultural integration into the Medieval Bulgarian nationality in the second half of the 13th century. It approves the position that the Cumans were compact ethnical group with own culture for rather short period of time. While following their settling down they were to a great extend assimilated by the aboriginal culture. From the middle of the 13th century onwards the Cuman’s traces can be difficulty separated by those of the Golden Horde’s peoples. The historical way of the Cumans towards the Bulgarian lands is presented as well as the small archeological monuments, left by them in the region. The necessity of systematic, detailed compendium of finds, done by the late nomads in the Bulgarian lands (11th-13th c.) is emphasized.

PROTO-BULGARIAN TEXTS AND INSCRIPTIONS IN EURASIA IN LATE ANTIQUITY AND THE EARLY MIDDLE AGES Proto-Bulgarian complete texts and inscriptions have been published scattered and separately in Bulgarian and foreign publications, as well as on our personal website and on the scientific platform Academia.edu. This makes it very difficult to find and get acquainted with them, which in general makes it extremely necessary and even more than appropriate to collect them in a single publication, where they are presented in a relatively more generalized and popular form. As a result of personal reading, translation, and comparative-etymological lexical-grammatical analysis and description, some of the more voluminous Bulgarian texts and inscriptions in Eurasia in Late Antiquity and the Early Middle Ages are the following: Süčig tälígar Puguγ tоγudúγar If the commander-in-chief goes to war, The Pugu tribe will be defeated; Hunog šad iqüi ašuk hum The cup from which to feed the prince of the Hunog; Küŋeg Dengiz jikü käse! Kižü, šox-šox saxyngil, gür Täŋrig! The dish, from which khan Dengiz has to eat! Man, be very afraid of Him, mighty is Tangra! hоn bähi dоqi Burial by cremation of the prince of the Honites; ispor boto yiugi kyasä The dish from which to feed Prince Asparuh; Кърчи билиг aŋäǯäk Kurchi's grave, let's remember it! Ǯuɣutur koǯa belüg tikettüki ǯal eǯki ojum The tombstone of Elder Dzhugutur, the year he was placed, is Capricorn, month ten; Ёгюнбех белюг д'огъ эни эш ойушттукъ. Ижден ал ол Tombstone of the funeral by cremation of Prince Yogyun, we have found you a new companion, stand before God; tuγlasini ǯapdi Biǯigir The bricks are made by Bidžigir; Эгинч бенгд'ур элинче угъу юм ёгиген Bahadur Eginch paid homage and praise to his country; Aŋišä Čal kaghan urtegi imeq Kan Täŋirem köčregi atla The coin which in the almighty name of my Tengri-Khan cut off the wise kagan Chal; Čəig Kagana egidlügüne kelün Worship the courage of kagan Cheig; Buila župan tеšеji dugetоjgi Butaul žoăpan tagrogi ičigi täjši The cup for which the prefect Boila ordered, as a lining, to write and from which to drink cheers the prefect Botaul.