Our antiquity - TROYA (Chapter 4. The gray-haired giant - continuation)

2024 Author: Seth Attwood | [email protected]. Last modified: 2023-12-16 15:55

Let's continue thinking about our solar gods.

Chapter 1

Chapter 2

Chapter 3

Chapter 4 (beginning)

But if Veles is such an important deity, what about, for example, Perun or Svarog, who are mentioned by the heads of the pantheon?

After correlating Veles with Helios, doubts hardly remain that the main objects of worship of our ancestors were the Sun, the sky (where it is) and the light (which it emits). If we proceed from this, most likely, the answer to the riddle of the Slavic pantheon lies in the annual solar cycle and the listed elements. “Is there a colico of heaven? Perun is a lot , - quotes words from the manuscript of the 15th century, the dictionary of I. I. Sreznevsky (v. 2, h. 2, 920).

It could be that this or that hypostasis of the god of the sun, sky and light was brought to the fore at one time or another, but these were hardly separate gods. The idea that a pagan deity is self-sufficient, like a porcelain elephant from a set of his fellows on a chest of drawers, seems to me a product of propaganda from the times of Christianity's struggle with the old faith.

Zeus, who is rightly identified with Perun, turned into a bull (remember the myth of the abduction of Europa), but the bull is, to a greater extent, the image of Veles. The fact that Perun is more associated with the lightning-perun because of the name does not negate his solar essence. Here is a wonderful illustration of this from the work of Joachim von Westphalen (18th century), which I found in an article that, in my opinion, deserves close attention.

This is a very large topic and should be considered separately.

It can be added that Dazhbog, whom we examined in sufficient detail in our previous study about griffins and correlated with Apollo, may be the embodiment of Veles on earth, very conditionally like Apollo in the Greek pantheon. But the sacred connection between Veles and Dazhbog probably remained, since Helios also had Apollo, one of whose epithets was Targelius (Tar-Helios).

This epithet tells us the ancient function of the Hellenic luminary of Helios - fertility, since in honor of Apollo-Tar-Helios in "Ancient Greece", festivities dedicated to the first fruits were held.

It is pertinent to recall that Rybakov compared with Apollo-Tar-Helios the legendary progenitor of the Scythians, the grandson of the Borisfen (Dnieper) river, the son of Zeus - Targitai.

So maybe one of the previous names of our country "Tartary" is related to this very phenomenon?

The sacred satellite of Apollo-Dazhbog, the griffin, depicted on the golden (sunny) field of the imperial flag of Tartary and on the same Hunnic shield on a miniature of the 13th century, speaks to us in favor of this assumption.

He is echoed by a hero from the Russian fairy tale "About three kingdoms" named Tarkh Tarakhovich, who lives in a palace on the high Siyanskaya mountain, in which Elbrus is peeping - the shining snow mace of the god of tour Veles. Rybakov, by the way, also draws a parallel from this hero to the ancestor of the Scythians - Targitai-Targelios.

Most likely, the ancient root "tar" means a circle, the sun. He came to us in the round word plate, and his relatives, perhaps not from the point of view of linguistics, but in the sacred plane, are gift, yar (yar), var, ball, heat, and even dawn. P

Apparently, Tartary is a country of worship of the light and the sun, glowing, fervent, fervent.

Our country had a solar name in the past, and our language is now completely sunny.

But also Rus, the name is solar. In Old Slavonic, the word "rus" (rous) also meant red (Dictionary of AV Starchevsky, St. Petersburg, 1899). But we say, "the sun is red."

The past of a round plate, paradoxical as it may seem at first glance, may go back to a ritual attribute for celebrating Maslenitsa with its pancakes - symbols of a hot heavenly body. Where to put them, if not on a round plate (not necessarily ceramic) in the size of a pancake, the symbol of the sun?

A plate from our folk tales, on which a magic apple rolled, hints that this object is very ancient and even magical. And the fact that the word appeared in manuscripts only in the 16th century can say that by that time the sacred meaning of the word "tarel" had been lost and was no longer dangerous for Christianity.

Therefore, hardly anyone will convince me that the word plate comes from the German Teller. But this is exactly how the Etymological Dictionary of Semenov and a number of others explains it to us.

Looking at this approach of canonical linguists, I am not surprised why academic dictionaries are still embarrassed to say that the word “goggle” (to round one's eyes) “has not yet received a convincing etymology”, which, it seems to me, speaks in favor of our conclusions about the root "tar" and the plate.

If you just fantasize, the Trojan Scythians were tary people, they called their sons the sunny name Taras, and their daughters, probably Tara, rode across the Don steppes in taratais, whose wheels rattled on bumps. They ate pancakes from round plates and goggled as they chatted among themselves in our native gibberish. Actually, they were doing in the XIV century BC the same thing that we are doing to this day.

However, in order to dispel doubts about the domestic origin of the word plate and our previous assumptions, let's speculate further.

The word tarovaty (generous, maybe gifted?) Makes it possible to assume that "t" is a deafened sound "d".

And immediately the sacred connection becomes obvious in the ritual ceremony of presenting gifts on tarli (dareli). Apparently, the ceremony looked like this, when on the 6th of the month of Targelion (ie June 4, on the ancient Yarilin day), a gift was presented to Apollo-Tar-Helios in "Ancient Greece".

Tar-Helios, taking into account the results we have obtained, turns into Dar-Veles (apparently the Gift of Veles to people, this is Apollo-Dazhbog). And the ancient name of our country can be voiced as Dardaria.

I will not talk about the legendary Daariya, but the very historical “ancient Dardania”, which according to the Ravenna anonym is localized in the Stavropol and Krasnodar Territories, must be remembered once again. Maybe we even narrowed the borders of ancient Dardania too much, which has the epithet "vast", which very likely could include the Rostov region, and maybe Novorossia.

It is also necessary to remember the legendary ancestor of the Trojans, the son of Zeus, the Scythian-Trojan king Dardanus (probably he is the ancestor of the Scythians Targitai, also the son of Zeus). The meaning of the name Dardan, in my opinion, is now obvious. And the similarity of this meaning with the second name of his descendant, the Trojan king Priam - Podark, suggests that we are on the right path.

Replacing voiceless consonants with voiced consonants in the name of the ancestor of the Scythians "Targitai", and a voiced consonant with a voiceless one actually turns it into the name Dardan, but with a more expressive coloring. Although the canonical linguists, of course, will call my approach not academic, but the result is another coincidence.

However, the Scythian name Targitai (i.e. Darkidai-Dardan) was recorded by Herodotus, and he was a Greek. Therefore, it is time to recall the Dnieper threshold of Esupi (i.e. Nespi-Budilo), which we considered in the first chapter, which came out from the pen of another Greek, Konstantin Porphyrogenitus. I think, on this basis, in the case of Targitay, linguists can be ignored.

By the way, the time of Targitai according to Herodotus, this is "by no means more than 1000 years" before the invasion of Darius into Scythia (512 BC), i.e. the turn of the XVI-XV centuries BC.

If, putting in mind the possible identity of Dardanus and Targitai, build a chain of his descendants from Dardan to the beginning of the Trojan War, then the following is obtained: Dardanus → Erichthonius → Tros → Il → Laomedont → Podark (Priam).

Herodotus operated with "round counting" and said "no more than 1000 years" (that is, it could well be 900). According to the Iliad, Priam was a deep old man by the beginning of the Trojan War, and the war is usually attributed to the 13th century BC. Therefore, the period between Targitai-Dardan and the beginning of the Trojan War looks generally plausible. Moreover, we are talking about a legend (for example, according to Jordan, the Gothic Germanarich inherited the throne at 85 years old, and died, in my opinion, somewhere around 110, and this does not bother anyone).

Thus, we can conclude that the legendary ancestor of the Trojans Dardanus, whom Diodorus called the Scythian king, and the no less legendary ancestor of the Scythians Targitai, are one and the same person.

The semantic connection of the names of Dardaria, Dardania, Dardan (Targitai), Podark and, by the way, Dazhbog is clearly traced, and Rybakov's comparison of the legendary Targitai with Apollo-Targelios suggests that the son of Zeus Targitai-Dardan is one of the mythological images of the son of Zeus Apollo, in our opinion, - Dazhboga.

This gives an understanding of the reasons for the special worship of Apollo-Dazhbog in the Northern Black Sea region (ancient Dardania). After all, there lived those who considered themselves the descendants of Dardan-Targitai-Apollo-Tar-Helios-Dazhbog-Dara-Veles, in other words, Dazh-God’s grandchildren.

And for me it becomes obvious who in the Middle Ages fought under the yellow-gold banners of Tartary-Dardania with the image of a griffin, the sacred companion of Dazhbog.

Rybakov speaks interestingly about the word “targelios”, which was one of the keys to understanding our ancient history: “The word“targelios”was obviously so archaic that even the etymology and its original meaning were not clear enough to the ancient Hellenes themselves: Hesychius -“a pot with a sacred brew "; Big Etymologicon - from the words "heat the earth"; Athenaeum is “freshly baked bread from the first grinding”. The primary meaning of the word has been lost (for the ancient Hellenes - my comment), which means that it comes from very great depths of the past."

And it is interesting that in the Greek language Targelion (θαργηλιοών) is spelled differently from Helios (Ἥλιος), and the meaning of the word can be understood only through the Russian language, using a comparison of historical evidence and the conclusions of modern scientists. Although canonical linguists are coupled with historians, you guessed it what they say.

I suppose it's worth thinking hard. Since it is highly likely that the texts of the "antique" manuscripts, if they were not suddenly written in the Middle Ages, could have been seriously altered in connection with the onset of Christianity on the old faith. In another way, I cannot explain many inconsistencies in the "antique" texts, in particular, the duplication of the same characters in them under different names. This is a one-to-one duplication of the names of peoples and geographic objects, which we considered in the first and second chapters. Most likely, this technique was widely used and very likely could be applied to the Slavic pantheon of gods (as, by the way, to the Greek along with the Roman).

By the way, our apparently sunny paradise Tartarus unexpectedly turned into an underworld. And our expression "fly away to hell" could have sounded somewhat different earlier and meant ascension to the palaces of heaven.

This is only a guess so far, but not a flight of an inflamed imagination. There was a serious rivalry between the old faith and Christianity. Rybakov writes: “Dazhbog disappears from Russian sources in the Middle Ages and is unknown to Russian folklore of the 19th century. But in Serbian tales, he is well known. This is the rival of the Christian god, "strong as the Lord God in heaven", and at the same time "the king on earth."

Look, the Lord (Veles, Perun, Svarog, it doesn't matter) is in heaven, and Dazhbog is on earth, but in fact he is a god and at the same time the king of the earth. And Christ, as everyone knows, was born in a stable, which indirectly indicates a connection with the tour of Veles and apparently ancient pagan legends about the birth of Dazhbog. I wonder what is fundamentally new said in the "New Testament"? Turn the other cheek?

But back to Veles. Rybakov reports that the Celtic peoples of Britain still have a custom on the now demonized, so-called Walpurgis night - from April 30 to May 1, at the first rays of the sun, to make a large fire near the village, keeping the fire going for three days. The ritual includes jumping over a fire and is dedicated to the ancient Celtic god of fire (apparently the sun is mine) Beltane-Belenus.

Does this ritual of another remind you of the same? And it seems to me alone that the name of the Celtic Belenus (Velenus) echoes the name of Veles?

Here is what M. Fasmer says about the name Veles in his etymological dictionary: “In morphological terms, this name resembles formations like bělesъ from bělъ Russian. White. In this case, it would be related to Art. great "big"; see great. " Or maybe the words white and veliy (big) are also somehow connected? We say “the whole world” in the meaning of great, great. Then we probably found the epithet Veles "White God".

There is the Belaya River in the North Caucasus, where Elbrus is located - Veles' mace, although this may indeed be a coincidence.

In the North Caucasus, there are a lot of dolmens and menhirs dating back to the turn of the 3rd-2nd millennium BC. The North Caucasus is the place of their greatest concentration. In the 70s, more than 2 thousand of these structures were counted.

The menhirs, however, are smaller than the dolmens, but they also stand in less secluded places, which could have caused their destruction at a later time, such as, for example, this menhir (it’s good at least they had time to photograph).

If we talk about the possible religious purpose of the menhirs, then within the framework of our hypothesis, they, in my opinion, can confidently be associated with Veles, since the explicit phallic form of a number of menhirs can symbolize fertility.

In order to move on, it would be worth paying attention to names similar to Ila, Vila, Veles, Helios.

In ancient times, the Karachai-Balkarians living in the immediate vicinity of Elbrus worshiped a thunder god named Eliya, whom we can find in the Karachai-Balkar epic.

The consonance of the names Veles and Eliya, as well as the more distant Ingush and Chechen Selo (Seli), along with the presence in the Nart epic of the plot about Pharmat (i.e., about Prometheus - the king of the Scythians according to Herodor of Heracles), can speak of a common belief among our peoples in those distant times. Unfortunately, the analysis of the name of the Thunderer in the languages of all the peoples of the North Caucasus cannot be carried out within the framework of the topic of this article, but the Nart epic is a very interesting area of research.

I don't think Veles should be embarrassed by the presence of Veles among the thunderers, since Perun could have been promoted to the thunderers later. In addition, the ancient Greek word βέλος (Velos, belos) - lightning, which echoes the names Veles, Elia and Sela - looks interesting.

The Bulgarians, who live exactly in the places where a number of the closest allies of the Trojans are located, had the name Ilmen (Ilmen). The scientist V. Stoyanov found this name in the Turkish register of tributaries (tax borrowers) in Tarnovo in the 15th century and connected it with Persian il and Afghani el - a tribe.

The name Ilmen coincides with the name of Lake Ilmen in the Novgorod region. According to the etymologist Yu. V. Otkupshchikova name of the lake comes from the word silt, i.e. muddy lake (although you can't tell by sight). And the "Legend of Slovenia and Ruse and the city of Slovensk" connects the name of the lake with the name of their sister Ilmera, hence the other name of the lake - Ilmer. As we remember from the "Legend", the princes of Slovenes and Rus around 2409 BC. e. left the Northern Black Sea region, which is not too far from Tarnovo, where the name Ilmen was discovered much later.

An inscription from ancient Olbia testifies to the name Ηλμανος (Ilmanos- (~ Ilmanos)), identical to the Bulgarian Ilmen, which M. Fasmer and J. Harmata associate with the Sanskrit, ancient Iranian * aryaman and the Avestan airyaman - friend.

The name Aelius, belonging to the Scythian king, was read on coins that were minted by order of the Scythians in Dobrudja (the territory of Lesser Scythia) in the II century BC (after T. V. Blavatsky). And in the days of "late antiquity" (II-IV centuries), the name Aelius became more widespread. It was found, for example, in "Ancient Rome" among the emperors, apparently being an epithet "divine".

Those readers who still have doubts about the origin of the name Ilion from Veles, at least, could be convinced that names similar to the name Il were not unusual in ancient times, including for the Northern Black Sea region.

So, in a very wide range of time in the area of interest to us, we see similar names (Ilmen, Ilmanos, Ilmera, Il, Eliy).

In his academic work, Klein revealed the loss of the "v" sound in the Greek transmission of the names Vil and Vilios (ie Il and Ilion). If we recall the non-academic Ryzhkov hypothesis about the consonant sound at the beginning of words in Indo-European languages and the possibility of its loss during borrowing, then given Klein's conclusions, this hypothesis can apparently be taken into account, at least for the Greek language. The existence in the "antique" time of the Greek diaspora in the Northern Black Sea region presupposes the interaction of the Greek language with the Slavic language. It would not be correct to exclude the interaction of Slavic with the languages of other peoples living in this region.

If we proceed from this, as well as our versions of the localization of Ilion and the emergence of its name from Veles, it would be logical to assume that the names listed above come, one way or another, from Veles-Helios. And the mountainous Elia and Sela may be related to him, as we will see below.

For now, let's look at two Greek names:

Ἥλιος is the name of Helios (Helios) from the 1958 dictionary of ancient Greek I. H. Butler.

᾽Ηλίας - from this Greek name, which sounds like Ilias (Elias), Fasmer derives the Russian name Ilya in his etymological dictionary.

It seems to me that the obvious proximity of these names is visible to the naked eye, which most likely indicates the origin of the name Ilias from the name of Helios.

But we are told that Ilias comes from the Semitic Eliyahu mentioned in the Torah? Let's think about whether there are significant differences between Ilias and Eliyahu.

In the Greek name -as, this is just the ending characteristic of the Greek language, and in the Semitic name-Iagu, it is neither more nor less Yahweh, i.e. the name of god. But in the Ilias, Yahweh is simply not there. At the same time, Abraham, Isaac, Jacob, Solomon, Moses and a number of other Old Testament characters have come down to us quite in tune with Hebrew.

Most likely, when translating the Torah (Old Testament) into Greek, in order to better perceive the new cult by its future adherents (by the way, having Helios-Veles among the gods), they substituted concepts. And in the Greek text of the Old Testament, instead of the name of the prophet Eliyahu, another, slightly modified, more ancient and familiar name of Helios (respectively, Veles) was substituted.

The spread in pre-Christian times of names related to Helios-Veles, similar in sound to Ilios and attributed to Indo-European roots, may speak in favor of this conclusion. And the image of the Old Testament prophet Elijah does not agree with Helios-Apollo?

Moreover, the arrows of Apollo are a kind of lightning, he is the sun god and his arrows are certainly not simple.

But there is an alternative. You can try to believe that the translators from Hebrew into Greek, sacred for Christians and subsequently canonized, in the name of the prophet allegedly cut off God out of ignorance.

Trying to imagine the mores of those times, I, for example, cannot believe it. But even if, contrary to logic, such an error of the translators is allowed, the following question arises: "What prevented the church hierarchs from subsequently returning the name of God to the name of the prophet, than to correct the mistake that was made, which could hardly have gone unnoticed or considered insignificant?"

It seems to me that the existing Greek version of the name Ilias got into the text of the Old Testament with the knowledge of persons at a fairly high level of the church hierarchy. A slight distortion of the name Ἥλιος (Helios) and its substitution in the Greek texts of the Old Testament as ᾽Ηλίας (Ilias), for example, could solve the problem of lowering the status of a god to a prophet under a new god. After all, the frontal identification of pagan gods with dark forces could not be taken seriously by the potential flock. There could be other reasons for the preservation of the name of Helios, which we will consider separately on occasion.

In any case, we see a situation that can hardly speak of the loss of the real roots of the name Ilias, derived from Helios and, accordingly, Veles.

In order to illustrate what has been said, I will give an example, which may be somewhat amusing. Suppose I wanted to create some kind of sect, and when translating a religious text, I interpret the name of the German god "Wotan", replacing the familiar "Vovan" for all of us, so that reading the familiar name, compatriots would more actively join the ranks of the companions.

But will Vovan lose touch with the name Vladimir and be considered a derivative of Wotan? But there is much more difference between Vovan and Vladimir than between the names Ἥλιος and ᾽Ηλίας. Moreover, as it was already mentioned, there is simply no Yagu (ie Yahweh) in the Greek Ilias.

Nor is he in Russian Ilya. I do not think that anyone can consider the name of the god Yahweh as the changeable sound "I" at the end of the name, which is the ending. In the names Ilias and Ilya, in my opinion, there are only those roots that we examined in sufficient detail above and which, most likely, fell into different families of languages from the proto-language, which we will see below. But the English Elijah cannot boast of this.

Therefore, Hebrew and the Torah to the name Ilya, in my opinion, have the most indirect relationship, which can be illustrated by the chronological chain.

The city of Ilion, founded by Ilus in the XIV century BC, as well as the god Helios (Helios) are mentioned when describing the Trojan War, i.e. events of the XIII century BC in the works of Homer, dating from the 8th century BC. (i.e. the names Il and Helios have already existed for a long time).

In Judaism, the Pentateuch, we are told, was created by the 7th century BC. (TSB. - 1969-1978), when, by the way, Hebrew also finishes its formation as an independent Semitic language.

However, the "father of history" Herodotus in the 5th century BC. there is no mention of Judaism, but he analyzes the Scythians and Scythia in sufficient detail, including legends and gods, mentioning the Scythian "Zeus" and "Apollo". It is generally accepted that the first mention of Jews in "ancient" Greek literature dates back to the 4th century BC (Hecateus of Abder).

Now we will not analyze the possible connection between Veles-Dazhbog and Helios-Apollo with El-Baal, since this will take us beyond the scope of our Trojan theme for a long time. We will confine ourselves to only three facts.

First, it is worth mentioning the five-meter Shigir idol found in the Sverdlovsk region, which officially dates back to the 8th millennium (!) BC. This find cannot be directly related to Veles, but it suggests that our ideas about the history and religion of ancient civilizations are very vague.

Secondly, Baal (Bel) is extremely demonized in the Torah (Old Testament), since it is with his worship that Judaism fights. Here a parallel can be traced in the attitude of Christianity to Veles, and the similarity of the names of Baal and Veles will be explained in the next two paragraphs.

Thirdly, one should not forget about the Nostratic hypothesis in linguistics. In the given fragment of the table from the work of V. M. Svitich-Ilich "Experience of comparing Nostratic languages", you can see the possibility of the existence of a common root for the qualitative concept of "big" in the proto-language.

But Fasmer makes an assumption about the connection of the name Veles with the Old Slavic "veliy" (big), i.e.from the root that we see in the Svitich-Ilic table in all language families (except Kartvelian). This can explain the close sounding of the epithet "Great" among the main gods in a number of languages from different families (including the mountainous Elia and Sela).

If we proceed from the kinship of the names Ilya and Veles, then the presence of settlements with names derived from Veles at the foot of the mountains of Ilya the Prophet (who was previously associated only with Perun) may receive a completely different explanation.

In Christian times, the names of the mountains from the names of pagan gods were naturally not welcomed - they towered over the district, as symbols of the greatness of the old faith. Changing the name of the mountain to the related name of a Christian saint (Veles-Helios → Ilias), besides, also riding a chariot across the sky, was probably easier. It was easy to explain to the two-faith parishioners that the name is the same, only within the framework of Christian canons.

In addition, when the mountain became named after the Christian "relative" of Veles - Ilya, the situation was convenient for the conductors of Christianity. Towering over the city with the former name "Veles", the Mount of St. Elijah already symbolized the superiority of the new faith over the old. Therefore, I think, in most cases, the hills were renamed accordingly, and most likely there was a more tolerant attitude towards cities, rivers, lakes.

The following can speak in favor of this version. As you know, according to the legend, the island of Rhodes was created by Helios, according to another legend - it was given to him, which naturally caused the corresponding religious priorities of the "ancient" inhabitants of the island. It can be read from Strabo and Pliny the Elder that there was a giant statue of Helios (36 meters in height) on the island, the so-called Colossus of Rhodes, one of the ancient wonders of the world. In modern times, on Rhodes, the second highest peak (the first is called neutral) bears the name of Elijah the Prophet. Coincidence again?

There is the village of Volosko under Mount Perun in Croatia, which is used in the invention of the confrontation between Perun and Veles.

I think we have accumulated enough facts not to take seriously this, in my opinion, curious theory. The proximity of the names of Perun and Veles, on the contrary, may speak in favor of the version that these are two names (or hypostases) of the same entity - the Sun.

It can be assumed that the renaming of Mount Perun was hampered by the difference in names, or perhaps it was simply overlooked.

Just like we overlooked the Velezh mountain in Bosnia, which received its name from Veles. Probably this is the same "Mount Veles in Bosnia", which is reported by the Brockhaus and Efron Encyclopedia in an article about the deity we are considering.

Already in the context of the Trojan theme, let us say that the name Helen is traced back to Helios. This allows us to talk with a great deal of confidence about the domestic roots and this name, derived from Veles. The Celtic god Belenus (Velenus) nods in agreement.

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