History of origin and interpretation of the name Trojans. History of origin and interpretation of the name Trojans Troyan in the northern tradition of fortune telling and magic

In one of the lists of the apocryphal “Walk of the Virgin Mary” already mentioned above, presumably dating back to the 12th century, we find the name of Troyan: “Believe, God created the creature in the south to work, then they called all the gods the sun and the month, the earth and the waters, beasts and reptiles, then the network and chlchch okamenta outria Trojan Khrsa Veles Perowna on the Gods turned into an evil demon of faith, hitherto the darkness of the evil is possessed by the essence, for the sake of food such a pain" (Milkov, 1999, pp. 582-626).

Perhaps, in the series of names of deities of the Slavic pantheon, there is no more dubious and controversial than this Trojan.

D. S. Likhachev, who repeatedly turned in his works to understanding the text of “The Tale of Igor’s Campaign,” an epic work that was created shortly after the memorable campaign of 1185, especially focused on the fourfold use of the word Troyan in the mentioned literary monument. Likhachev believed that “in all these meanings the word Troyan can be satisfactorily explained only if we assume that by Troyan we should mean some kind of Russian pagan deity” (Likhachev, 1950, pp. 5–52). The opinion is authoritative, but, as you understand, not the only one.

The spectrum of numerous interpretations from historical to mythological and others is considered by Konstantin Yudin in the article “Trojan in the Tale of Igor’s Campaign (to the problem of interpretation).” Today this is the most complete list of opinions (Yudin, 2004).

Let us turn to these memorable lines:

O Boyana, the nightingale of old times!

If only you had tickled her cheeks,

galloping, glory, along the mental tree,

flying with my mind under the clouds,

creating glory for both sexes of this time,

risha on Troyan's path

through the fields to the mountains.

In other words, using the “Troyan path” and at the same time flying “with his mind under the clouds,” Boyan is able to find the right path in both space and time.

There were evenings (67) of Trojans,

The summer of Yaroslavl has passed;

there were Olgova's plazas,

Olga Svyatslavlicha.

That is, once upon a time, “during this time,” there were the long-standing and already legendary “age of Trojan,” uncertain, but very extended times that preceded the short years and deeds of the historical princes of Rus' - the years of Yaroslav the Wise (died in 1054) and the wars of Oleg , Prince of Chernigov and Tmutarakan (d. 1115), memorable contemporaries of the author of “The Lay...” according to the stories of previous generations.

Now, brothers, this is not a happy time,

The desert has already covered its strength.

Resentment arose in the forces of Dazhdbozh’s grandson,

a virgin entered the land of Trojan,

splashed her swan wings

on the blue sea near the Don;

splash, let go of fatty times.

There is a certain “Trojan’s land”, bounded by the Don River or located on the other edge from the blue sea and the Don River (also called the sea in ancient times) - in a word, it is as distant a land in space as the centuries of Trojan themselves are in time.

On the seventh century of Troyani

Vseslav is the enemy's lot

Oh, I love the girl.

You lean on your horses with your sticks

and ride to the city of Kiev

and finished off with shavings

gold of the Kiev table.

This is the second time that the name of Troyan is used in the context of time, almost an era, as indicated by the symbolism of the number “seven”. We are talking about the sorcerer Vseslav of Polotsk (c. 1029–1101) - the werewolf prince (Yugov, 1955, pp. 14–21). If we still understand this metaphor in the literal sense, then the seventh century of the Trojans is the 11th century, i.e. the first century of the Trojans is at least the 5th century AD.

F. Buslaev already in 1861, in his outstanding work at that time “Historical Sketches of Russian Folk Literature and Art” (Vol. I. Folk Poetry, XIII. The Ancient Epic Traditions of the Slavic Tribes) noted:

“Especially in songs about Vseslav of Polotsk (68), Boyan knew how to skillfully merge the historical and mythical elements into one artistic whole. Boyan Vseslav not only has a historical face. Almost the same thing is said in our old tales about Tsar Kitovras(t)e: “The king has that custom; in the days he reigns over people, and in the night, turning into a whale-race beast, he reigns over the beasts... “The similarity of our Vseslav with the Serbian Trojan extends to the fact that both of them overtook the path of the sun. Like Trojan, along with the crowing of roosters, hurried away from his beloved to escape from the sun; so is Vseslav to the tabernacles“That is, before the roosters he made it from Kyiv to Tmutorokan, running like a wolf across the path of the great sun.”

We read the fragment in full: “On the seventh century of Troy, Vseslav made a lot for the maiden he loved (here the throne of Kiev is compared with the maiden who loved the hero. - Auto.). I propped myself up with those sticks, stood up and galloped off to the city of Kiev, and polished off the gold of the Kiev table with shavings. Ride away from them like a fierce beast at midnight from Belagrad, in the blue darkness; In the morning, lift up the strikuses, open the gates of Novugrad, destroy the glory of Yaroslav, and ride like a wolf to Nemiga village. Dudutok. On Nemiz, they lay sheaves on their heads, thresh the chapels with haraluzhny, lay the belly on the totse, and winnow the soul from the body. Nemize bloody breze not bolog byahut sow - sow with the bones of Russian sons. Prince Vseslav judged people, stood alongside the city as a prince, and prowled like a wolf at night; from Kiev you have crossed the path to the chickens of Tmutorokan, and the wolf has covered the path for the great Khorsovy. That one in Polotsk rang the morning bells early at St. Sophia's, and he heard the ringing in Kiev. Even though a thing has a soul in a bold body, it often suffers more troubles. To this things Boyan and the first refrain, meaningful, speech: “Neither trick, nor much, nor torture, do not endure the judgment of God for a minute.”

“Although a thing has a soul in a bold body, it often suffers more troubles.” Another body, according to F. Buslaev, does not mean another or any person at all, namely another body, not your own, but wolfish, which the hero put on himself while searching the path of the great Horse. Consequently, it was not anyone else who experienced troubles, but the same Vseslav, although his prophetic soul was in someone else’s body, that is, in a wolf’s.

Vseslav is brought closer to the epic Volkh, the chronicle Volkhov, and parallels are found even with Prophetic Oleg. But these are just cultural heroes capable of magic. They are not gods. And this book of ours is not about them.

In the work of Romanian specialists, the hypothesis about the Balkan-Slavic roots of this character has traditionally been defended for decades. Despite the fact that we do not agree with many of the provisions of this trend of researchers, we must give them their due: at one time they collected and summarized significant material on this problem. And it would be a sin not to use it. However, the greater sin is to step on the same rake again.

As rightly noted, “very often researchers (we have omitted links - see in the work itself. - Auto.), defending the “Roman” point of view (it is that Trojan is the understanding of the Roman emperor Trajan, who fought with the Dacians. - Auto.), refer to Troyan toponymy and Troyan folklore. In fact, the toponymy of Troyan is very rich. In Bulgaria, the Trojan Way (“Troyanoviyat p’t”) connects Belgrade and Sofia with Constantinople. To the north of Philippopolis there are Roman ruins called Troyanovgrad. In the mountains, one of the gorges is called the Troyan Gate.

In the Serbo-Croatian regions the name of Troyan is also mentioned. In Romania there are toponymic names and ramparts of Troyan. In Valcea County, between Ramnic-Valcea and Ocnele Mari, at a distance of about a kilometer from the Olt River, there is an area called Troyan. At the foot of Mount Cozia in Argez county, not far from the Cozia monastery, there is a wide rock with a platform called “Troyan’s table” (masa lui Troian). The entrance of the Olta River into Romania through the mountain defile was called in ancient times “Troyan’s Gate” (poarta lui Troian). In Transylvania, near the city of Turda, there is a meadow called “pratul lui Traian”. The old highway passing in Oltenia through Turnul Rosu (Turnul Grove - red tower, fortress) is called calea Traianului, or, as A. Philippide thinks, calea Troianului. This is a road running along an ancient earthen rampart. One Romanian historical document from 1814 indicates the area of ​​Bozyncesti near the Troyan (river). In the Moldavian Soviet Socialist Republic, on the left bank of the Prut River, near the mouth, there is a village called Troyan.

However, the abundance of toponymic indications can, at most, give rise to the idea of ​​​​the possibility of the Roman origin of these names, but a simple possibility is unconvincing. The thesis of Roman origin is simply taken on faith. Where does the confidence come from that this toponymy is associated specifically with the emperor Trajan, and not, with a few exceptions, with the pagan god Trojan? (Boldur, 1958, pp. 7–35).

One way or another, the origins of this point of view go back to one of the late medieval teachings against paganism, namely “The Word and Revelation of the Holy Apostles” from the so-called Tolstoy manuscript of the 16th century, where a euhemeric analogy is drawn: “The supposed gods of many perones will not enter into the delusion of the great and Horses and Trojans and many others, for these people were the elders of Perown in Elin, and Horse was in Cyprus, Trojan was king in Rome” (Galkovsky, 1913, vol. 2, pp. 49–54). In this case, it is worth assuming that confusion already existed during the period of the teaching in the 15th or 16th centuries. Apparently, it was then that the translated ancient Roman or Byzantine sources about the Emperor Trajan in the minds of the scribe were combined with ideas about the “god” Trojan. Emperor Trajan reigned in the 2nd century AD. e., which in no way correlates with the remembrance of the “Word ...” about the seventh century of Troya as the eleventh century (the life of Vseslav of Polotsk). The numerical error is significant.

If references to Trojan have a historical basis, then it should be said that in addition to those who consider the folklore Trojan to be the “heir” of the Roman emperor Trajan, and those who insist on his divinity, there are supporters of the opinion that we are talking about some three Russian prince-brothers . But this opinion comes up against the metaphor of the Trojan path; in this interpretation, it turns into the path of certain three brothers, which does not find an adequate explanation, as well as the very mention of certain three brothers who lived seven centuries before Vseslav of Polotsk (unless they mean Kiy, Shchek and Khoriv, ​​but for some reason without their sister Lybid). Another completely fantastic point of view is that the name Troyan comes from the name of the city of Troy - Ilion (they say, if Snorri Sturlusson traced his aces to the Trojans, then why couldn’t the enlightened author of the word, who lived earlier, do the same?).

The original version was put forward by A.V. Tkachev, who, based on the significance of what was happening, found the starting point for the Trojan centuries in ancient history: “The event from which the Trojan centuries are counted must have taken place in the 4th–5th centuries. The ideal date seemed to be 467 or 468, since the literal and most precise meaning inherent in the expression “on the seventh century of Trojan” is the fixation of 1068 at the very beginning of the Troyan seventh century, i.e., six centuries have already passed. flowed away... My attention finally settled on the year 476, with which the fall of the Western Roman Empire is associated, which has always been regarded as the end of ancient history... The year 476 is the seam that connected history ancient world with the era of the early Middle Ages, its dark ages... The discrepancy of dates by eight years is a fixed gap in the Byzantine (Greek) and Latin (Roman) chronicles... it follows that the year 476 from the Nativity of Christ in the Russian-Greek chronology absolutely exactly corresponds to the year 468 in Roman times -Catholic account" (Tkachev, 2003, pp. 71–72, 74).

It is easy to see that from 476 to 1068 six centuries and eight years passed. The fact is that in the summer of 1067 Vseslav Bryachislavich (appearing in the quoted passage) was captured by deceit under the pretext of peace negotiations and brought to Kiev, where he and his sons were thrown into a pit dungeon, like a well without windows or doors. But already in September, the townspeople who rebelled against Izyaslav Yaroslavich freed the prisoner and put him “in the kingdom.” Having reigned in Kyiv for about six months, that is, until half of 1068, Vseslav eventually disappeared from the city at night, because he did not feel confident in a foreign land (after all, he took the Kiev throne not by right of inheritance, but as a usurper Odoacer- Odoatzer, who deposed Romulus Augustulus, in this case Izyaslav). In addition, Izyaslav came to an agreement with the Poles and was already preparing to retake Kyiv by force. These events are mentioned in “The Tale of Igor’s Campaign.”

But A.V. Tkachev, it seems, is one of those “Perun admirers” whose sound and fresh thoughts are leveled by the obsession with inserting Perun into any consideration of Slavic paganism, even where there is no talk about him, that is, just in “ The Tale of Igor's Campaign." So in this author’s book, the phrase taken from the context of an ancient teaching that “Perun is many” was chosen as an epigraph. It turns out that where Perun is not mentioned, he must be found and inserted. The evidence of A.V. Tkachev boils down to the fact that Troyan, and Div, and Khors, and other gods mentioned in the “Word ...” are versions of Perun, and since Perun appears to him as the Slavic Mars-Ares, then and the other gods are all warriors, only each with its own shade. All this is very sad, because in the lists of teachings in the ranks of “Outria Trojan Chrea Veles Perowna” and “the supposed gods are many Perowna and Khorsa dyya and Trojan and ini many” the name of Troyan (and not only) is independent and separated from other gods, including the much-loved "many" Perun.

But let’s return to the opinion of Romanian experts. “Of course, it’s no secret,” continues A. Boldur, “that place names with the root “Trojan”” are found not only in Bulgaria, Serbia, Romania, but also in former Russia, Poland and the Czech Republic. So, for example, in former Russia there were : Troyan in the Tauride province, Troyan, Troyanka, Troyanovo, in the Kherson province, Troy and Troyanovka in the Poltava province, Troyanovka in the Volyn province, Troyanovo in the Oryol province and Troyanovka in the Kaluga province. We note that all names have at their root " o ", not "a". There are also several names for Troyan in Russian historical acts. In Galicia in the Dniester basin there is the Troyan stream, in Moravia - the Troyan stream and Trojanowice. In the Czech Republic and Poland, villages are called Troyan, Trojanek, Troyan. In In Poland there are also Troyanovice, Troyanov. Near Korostyshev, Kiev province there is Troyanov meadow, in the area of ​​Bila Tserkva there is Troyanov Yar, in Smolensk province- Troyan village.

As you can see, there are a number of names to which the historical emperor Trajan could not have had anything to do with. Therefore, we must admit that the toponymy of Troyan only indicates the extreme popularity of this name, but does not at all prove that it is based on the name of Emperor Trajan.

Folklore mentioning Trajan is also not conclusive. The fact that Emperor Trajan is known to Russian folklore and even more to Balkan folklore does not prove anything. Naturally, such a major historical figure as Emperor Trajan, who left huge traces of his activities in the Danube territory, could not remain alien to Balkan and even Russian folklore.

In the Middle Ages, both in the West and in the East, the story of Alexander the Great called “Alexandria” was extremely popular. It was then considered an entertaining read for all lovers of history and science fiction. It has traveled around Europe in different editions. However, it would not have occurred to anyone to refer to “Alexandria,” which reflects the popularity of this great emperor and commander, to resolve any controversial issue.

By analogy, it can be argued that the popularity of the Roman emperor Trajan, reflected in folklore, does not give the right to draw conclusions on such a highly controversial issue as Trojan’s “Tales of Igor’s Campaign.” In this case, another popularity competes with the popularity of the emperor - the popularity of the pagan god...” wrote A. Boldur (Boldur, 1958, pp. 7–9).

It should be noted that the numeral three for sure more popular than the name forgotten pagan deity. Not only the numeral “three”, but also its derivatives “troyak”, “tretyak”, i.e. third or ternary, triple, “tretina”, “tertiary”, “triple”.

For our part, we do not see any convincing grounds to confidently link the mentioned toponymy, which is almost contemporary to us, to the character of the 12th century work. - without researching the origin of toponyms and additional arguments, and certainly - to the Roman emperor, if only because the Dacians themselves, the future Romanians, did not deify this worst enemy, and if we allow such a Dacian-proto-Slavic community, then it is extremely doubtful that the proto-Slavs were hardly enthusiastic about this.

It is also worth recalling, perhaps, the fact that the Christian Trinity is a very popular image among the people, that there are a considerable number of settlements that are named after the corresponding patronal feast day, for example. How could the “Troets” names have changed over the years? Taking into account local speech characteristics? These issues are not discussed in any way in any study.

According to Nikos Chausidis, among the southern Slavs, “the face of King Troyan especially attracts attention: he is represented as a man with three heads, one of which feeds on fish, the other on cattle, and the third on people. His home is often associated with destroyed strongholds. He was afraid of the Sun and therefore moved only at night, when he put on a black cloak, riding a black horse... Among the folk songs of the collection of Petranovich and Miladinovtsi there are also those in which the city of Troyan (or Troy) is mentioned, a cursed city in which lawlessness reigns, whose inhabitants are vile Christians, which is why they suffer various punishments. Nodilo believes that this ancient city received this crossed meaning due to its ancient properties of the underground, darkness and punishment...” (Chausidis, 1994). This author is also convinced that “the identification of the Slavic God and the Roman king happened only on the basis of the similarity of their names.” At the same time, he compares the Western Slavic Triglav, finding an analogy in the fact that “he owns three layers of the Universe: Heaven, Earth and Under(beyond) the earth. These destinies were once answered by the ancient interpretation of the three-headedness of the South Slavic Trojan, who feeds one head with people (Sky), another with animals (Earth), and the third with fish (Underground)..." ( Ibid.).

But the logic here is quite obviously lame. Why would people suddenly associate themselves with Heaven? Both cattle and people walk on the same sinful earth. We will not find this in any traditional symbolism.

However, A. N. Afanasyev retells the Serbian legend about King Troyan, partly confirming the opinion of Romanian researchers: “In Troyan’s city (now the ruins on Mount Tsere) King Troyan once lived; Every night he went to Srem on a date with his sweetheart. Troyan traveled at night, because during the day he did not dare to show himself anywhere, fearing that the clear sun would melt him. Appearing in Srem, he gave the horses oats, and as soon as the horses ate the food and the roosters crowed the pre-dawn song, he immediately went home to make it to his city before sunrise. The husband or brother of his mistress found out about this, pulled out the tongues of all the roosters, and poured sand into the horses instead of oats. This trick slowed down Troyan's departure; Just before dawn, he jumped on his horse and rode to his city, but the sun overtook him on the way. Troyan jumped off his horse and hid in a haystack; Cows passing by tousled the stack, and the sun's rays melted the unfortunate king. The same legend is also included in the Serbian fairy tale, where a serpent takes the place of Trojan.

One of the Scandinavian fairy tales tells about a giant who was not allowed into his castle until dawn, and so - when the beautiful maiden Dawn rode out into the sky - the giant looked back to the east, saw the sun and immediately fell to the ground and burst. These replacements directly indicate the identity of Trojan with giants and dragons...

The demonic character was assigned to giants on the same grounds as dragons. Just as the serpent Vritra builds an icy, cloudy city in winter, where he hides the warm clouds of the sun and the water wife (rain), so the giants, as lords of winter fogs and snow clouds, build their cloudy cities to hide behind their walls the gold of the sun's rays and the blessed the moisture of the rains..." (Afanasyev, 1982, p. 293).

The name Vritra means obstacle and resistance in Vedism. This is a serpent or dragon resting on a mountain. The mountain is not understood as the firmament of the earth, but as the peaks of heaven, from which no life-giving rain will flow. Having defeated Vritra, Indra frees the waters bound by the dragon (perhaps, which were imprisoned in the form of snow or hail). By the way, Vritra either merges or is in a family relationship with Vishvirupa, “possessing all forms,” a three-headed “demon,” the son of Tvashtara, who stole cows (i.e., heavenly waters) and for this was struck by Indra (RV, X, 8, 8–9). Could Troyan be the son of Svarog, just as Vritra/Vishvarupa is the son of Tvashtar, sent by him as punishment to his other son Indra/Perun?

By the way, metaphorically, not only snow melts from sunlight, but also darkness. Winter and darkness are related to each other. Winter is definitely a dark time of year, when the bright days are short, just as in the era of darkness the centuries of the living are short.

It turns out that Troyan is a night or winter deity to whom the sun and light bring harm?

In conspiracy No. 248 (“To those who go to sleep”) from the collection of “Great Russian Spells” by L. Maikov, some authors tend to see a hint of the same Trojan or even Triglav. But it is somewhat strange to expect the Christian god to own the underwater world and the “earthly” world, and even the earthly - underground or forest. In Orthodoxy (and in folk tradition) this god is associated with the heavenly father.

King of the water, king of the earth, king of heaven,

Forgive my sinful darling!

The moon and the red sun are shining,

and all the frequent stars, little white pebbles,

and distant, and near, and family,

forgive my sinful darling!

We think that everything could be much more trivial, and we are talking about a water-whirlwind, a forest-goblin or already-Zmiulan (69) (all of them are mentioned in conspiracies), and finally, about the wind, which is powerful and drives flocks of clouds. It is no less likely that this is a bizarre mixture of dual faith, and the heavenly king is a natural Savior...

The point of view of Romanian researchers is expressed in the fact that “the key to resolving the issue of Trojan should be the relations between the Dacians and the southern Slavs of the 6th–7th centuries. n. e. on the Danube, as well as data from Romanian philology and vocabulary” (Boldur, 1958, p. 10). With reference to the predecessors of the late XIX - early XX centuries. the idea is expressed about the mutual lexical enrichment of the Romanian and ancient South Slavic languages, as a result of which the idea of ​​the Milky Way as Trojan’s Path passed into Romanian; of course, it is precisely by this sign that one can navigate when crossing mountains and forests.

The Milky Way is called Troian or Troianul cerului (Troyan of the sky), Troianul ceresc (Heavenly Trojan). The Milky Way is compared to spilled snow and a pile of snowdrifts, likened to the ramparts of Trojan: “In Romanian, the transitive verbs “a troieni” and “a introieni” mean “to bring in,” “to cover with snow,” “to form, to pile up heaps of snow.” These shades of “clouding”, “covering”, “whitening with gray hair”, “covering with snow” are preserved in expressions used metaphorically and figuratively. Three main meanings of words with a similar root basis have been identified - snow mass, road and whiteness" ( Ibid.).

These considerations may shed some light on the functions of Trojan and his sacred purpose, if, of course, this is a god or a nickname for some other deity.

In this case, the “land of Troyanov” is the night sky, a dark sky, not a light one, in which Troyanov’s Path is visible, laid out like a starry Road, the visible embodiment of the World Tree - the Milky Way, along which Boyan can jump and jump with his thoughts.

Let us remember again: “Resentment arose in the forces of Dazhdbozh’s grandson, a virgin entered the land of Troyan, splashed her swan wings on the blue sea near the Don: splash, let go of the fat times. Strife by the prince to a filthy death, brother reproached brother: “This is mine, and that is mine.” And the princes began to talk about small things, “all this great things,” and began to commit sedition on themselves. And trash from all countries comes with victories to the Russian land.”

The Russian land is not the land of Troyanov. Troyanov's Land is a metaphor. This is a space subject to Trojan. Bird-Virgo-Resentment - a swan in the black sky devoid of light, since the heir of the solar Dazhdbog lost the battle, as the princes squabbled among themselves. And darkness took the place of light.

In this case, the conclusion suggests itself that Troyan is the god of dark, unknown time, twilight, night, winter (?), retreating before the sunlight. And the land of Troyan is the darkness of heaven, which the heir of the solar Dazhdbog can illuminate, if only there was strength. But she is no longer there.

In other words, the fairly widespread opinion that the author of “The Tale of Igor’s Campaign” mentions the “Trojan Ages” as a happy time for the ancestors of the Russians turns out to be incorrect. On the contrary, we are talking about the darkness of centuries, the abyss of time, in comparison with which the time of Yaroslav and all others are summers, moments. The author speaks simply about the past, the past.

There were centuries of Trojans - there were old times (and there were people, “not like the current tribe”). Vseslavov’s grandchildren have already fallen from their grandfather’s glory - “to groan for the Russian land, remembering the former time and the former princes.”

D. S. Likhachev’s opinion that Vseslav is the sorcerer, the last pagan prince, who “acts at the end of pagan times, when the power of paganism has dried up, is not without foundation. He is a representative of surviving paganism (the meaning of the “seventh” as the last is determined by medieval ideas about the number “seven”: seven days of creation, seven thousand years of the existence of the world, seven days of the week, seven human ages, etc.)” ( Tvorogov, 1995, p. 184–185).

Since Vseslav of Polotsk Bryachislavich, new people have come along, and the times are different. Vseslav still succeeded in miracles (“cunning”), but he, even many of them, not to mention the descendants of Vseslav (and the old princes of the past unity of Rus'), who now (i.e. in the 1180s) fell into civil strife, God's judgment cannot be avoided. A separate question is whose court exactly, and a completely different one - which god. But they are beyond the scope of our book.

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And other gods, as a deity who united three elements under his power: heaven, earth and underground kingdom. But many researchers given name doesn't appear at all. A more or less clear idea about it has not been formed.

In “The Tale of Igor’s Campaign” the Russian land is called the land of Trojans; Trojan is referred to as the “dark Trojan”, with which apparently a significant, but still specific period of time is associated: “ There were the eyelids of the dark Trojan" But it is obvious that this is not enough to recognize him as the deity of pagan Rus'.

In the mythology of the southern Slavs, the image of Troyan is outlined more clearly, but there he is presented in the form of a demon, sometimes three-headed, with goat ears and legs.

In the ancient Russian book tradition, Troyan is a patron deity. The apocryphal “Walk of the Virgin Mary through the Torment” states that Troyan was revered along with Perun, Khors and Veles.
The “Age of Trojan” designated the era of paganism in Rus' and the reign of the first Russian prince-heroes. The reign of the Polotsk prince Vseslav Bryachislavich the Sorcerer (1044-1101), a mythologized warrior-werewolf, in the Tale dates back to the last, seventh century of Troyan.
According to various hypotheses, the idea of ​​Trojan was also influenced by the epic of Trojan War, image of the Roman emperor Trajan.

The name Troyan was formed from the word “three”, “three”, and it is very likely its identity with Triglav. Among the Baltic Slavs, Troyan was revered under the name Triglav (Triglavus, Tryglav). Triglav-Troyan should not be confused with the concept Triglav, denoting the totality of three Gods (“Trinity”): Svarog, Perun and Veles (Did-Oak-Sheaf of the “Veles Book”). Similar trinities-three powers are known among other Indo-Aryans: Zeus-Poseidon-Hades, Brahma-Vishnu-Shiva (“Trimurti”), Odin-Tor-Freyr (stele from Uppsala). Small Triglav is Trojan, small only in the face of the Triglav of the Gods.

Trojan is the patron of health, healing, and medicinal herbs. The unity of time and space is subject to it. The elements with which Troyan is primarily associated are water and fire. These elements, in their complex combination, provide healing and can be used as a healing agent. It would seem that the unity of these two elements is impossible, because water extinguishes fire and destroys it. However, we are not talking about when a person simply pours water on a fire; the unity of these two elements is observed, for example, when a person heats water over a fire. Water, heating up and reaching a high temperature, then embodies the integrity for which Troyan is responsible. And it is no coincidence that heated water is used as a basis in the preparation of medicines for a variety of ailments. All this is Troyan’s sphere of activity.

Trojan - good god, capable of treating well even those people who have themselves become ill. Troyan is ready to teach every person not only how to heal from illness, but also how to avoid illness, how to keep it out of the body. You just need to be able to listen to Trojan’s advice, which can be found in the revelations of this god. The main advice that Troyan tries to give to every person is based on the specifics of the element of fire. The fact is that fire, as our ancestors noted, is the most mobile of all the elements. That’s why Troyan believes that the main life motto of every person who wants to be healthy is: “Life is in motion!” Move in time and space, which is patronized by the god of health Troyan, and this will bring you many years of life without illnesses and illnesses.

Troyan lives high in the sky, behind the clouds. But he is a frequent visitor to our world. If someone has a need somewhere (and most often such a need happens when someone is sick), then Troyan tries to visit such a person himself. Trojan appears invisibly, so as not to frighten or confuse anyone, but always tries to be happy when there is a need. The man himself does not see or feel the closeness of Trojan, but in the meantime God is doing everything to heal the sick man. It was Troyan who told witch doctors and healers in the old days how to treat this or that sick person, and it is Troyan today who tells doctors what to do in difficult cases.

Troyan looks like this: a middle-aged man, his hair and beard are light brown, but are already starting to turn grey, his eyes are blue and kind, and there is almost always a kind smile on his lips. Everyone who saw Troyan noticed that his face was bright and open, and his gaze somehow immediately attracted kindness, purity, and joy. No, Troyan is not always happy with everything, he is not happy at every hour. If an epidemic of some terrible disease decimates everyone and everything, if humanity has no strength to resist it, if humanity is helpless in the face of a terrible illness, then Troyan’s face turns pale and sad, his forehead becomes gloomy, his gaze is preoccupied, and there is no longer a smile on his lips. And all this means that Troyan, being a strong and powerful god, is looking for a way out of this situation. Of course, he, as an omnipotent deity, could simply easily take and drive out the epidemic, and heal all those who fell ill. Why doesn't Trojan do this? And all out of love for the person whom Troyan trusts to find a way out of the situation himself, thanks to which the most intelligent and thorough people can assert themselves in their own eyes and in the eyes of other people. Troyan wants people to learn to fight epidemics themselves, to learn to heal themselves from various ailments and illnesses, and he, Troyan, will only help humanity with this. Sometimes people accept this help, sometimes they don't.

Trojan also comes to our world in the images of his totem animals. All totem animals, the images of which Troyan takes, are associated with the element of water. These are heron, beaver and jellyfish. Each of these animals is associated with a certain type of reservoir, the phenomenon of Trojan in which makes this reservoir healing.
Troyan appears as a heron in a swamp or lake, walks there, even lives in the form of this amazing bird for some time, and then it turns out that the waters of the lake have become mineral and are cured of many ailments, and healing mud came from somewhere in the swamp.
Troyan settles as a beaver near the river, most often choosing small rivers, almost rivulets. And for some time he leads the life of a beaver - he swims under water, builds huts, and cuts down trees. And then it turns out that the water in the river (or rather, not even in the river itself, but in the springs gushing along its banks) is healing, capable of relieving ailments and ailments.
Well, in the form of a jellyfish, Troyan swims in the sea or ocean; does not swim far from the shore, sometimes scaring swimmers with a light touch, who do not even suspect that such a touch heals them of all diseases. However, Troyan's main task in the form of a jellyfish is to make the sea water in the place where he swam healing. Thus, taking the forms of his totem animals, Troyan continues the main work of his divine essence - healing people.

Trojan(sometimes the spelling of the name Trajan is found) – Slavic God Witchcraft and Herbal Medicine, however, are sometimes turned to not only for recovery. The Trojan is revered as God, who can help find an unexpected solution to a situation, but to turn to him, a person will also need to be ready for bold action. It turns out that one can turn to the Slavic God of Healing to “heal” a situation, but most often they turn to Troyan specifically to restore health.

Trojan is an ambiguous God. His character showed some features of Veles, the God of the Three Worlds, because, according to Slavic myths, Veles is the father of Troyan.

Slavic legends say that Troyan was born by an earthly woman, and his father was God Veles. Veles wandered around the world of Yavi for a long time, meeting people, learning their needs, and in one village he stopped in a house where seven brothers and one sister lived. Veles liked the girl and she liked the guest, so they got married. After some time, three children were born at once: two girls and a boy. The boy was named Troyan, which means born third. Trojan was born man, even though he is the son of God.

Like other Gods, Troyan helps those who are similar in character to him. Because, first of all, Trojan patron of doctors, healers striving for knowledge, looking for ways to cure diseases, striving to help people. But the one who chose Troyan as a patron may be busy with other things, if such a person values ​​knowledge and strives to achieve a lot through his own efforts.

Those who are close to the Trojan God often taciturn, does not like to explain his decisions, acts quickly, even if others do not agree with his way of acting. Thanks to his knowledge and skills, such a person makes surprisingly correct decisions, but his complex character prevents him from working together with other people. At the same time, a person is very reliable, modest, does not like to talk much about himself, but is famous for his deeds. Those who are close to God Trojan value friendship and are always ready to help loved ones. Such a person is often approached for advice, knowing that he knows how to see all the details of a situation and can make the right decision.

If the Slavic God Trojan is close to you, in your character there are such quality:

• tenacious mind;
• modesty;
• perseverance;
• love for the practical, visible result of actions;
• loyalty;
• secrecy.

Trojan in the northern tradition of fortune telling and magic

The Rez of the Trojan God depicts the Healer symbol described above.

Reza number – 31.

Reza of the Trojan God appears in the layout to warn about the beginning of the “disease”. It is not necessarily a physical illness. The Reza of God Trojan can also indicate that a person has committed wrong actions that can harm his body and spirit. Troyan advises assessing your capabilities and comparing them with your goals; perhaps you should seek advice from a specialist and not try to do everything on your own.

Trojan is addressed in Slavic magic for healing from illnesses and restoring health. In rituals, the sign of Trojan can also be used to find the right solution to a problem.

Read more about the meaning of the Reza of the Trojan God in fortune telling in the article “

The Slavs had an ancient pagan deity called Troyan (Trajan), and sometimes Triglav or Troyak. The root “three” in this name sometimes prompted the depiction of a deity with three heads on one body. This was the case among the Western Slavs.
Trojan was a warrior god, a horse god. His popularity, prevalence and connection with the army were so wide that military installations and geographical points were named after the warrior god. Perhaps this name is also related to the name of a real historical person - the Roman emperor Trajan, with whom the construction of the ramparts that protected the borders of the Roman Empire is associated. However, the number of Trojan ramparts goes far beyond the boundaries of the emperor’s campaigns, and only on the territory of our country the total length of such ramparts reaches 400 km. In addition, the shafts are often called “Serpent shafts,” which is directly related to mythology. Today it is extremely difficult to establish what forms and in what eras the mythological Trojan took among the Indo-European peoples and what exactly his name meant. It is only known that the ancient Russian word “third” meant “court”, “judge”; Lithuanian "tretias" - "court of arbitration". In the Vedas, Trita is the god of justice, in the Avesta, Traitayon, the god of truth, truth.

Probably, the correlation of the name Troyan with the number “three” and with such important concepts as justice and truth contributed to its especially wide distribution in ancient times.
In general, in a number of mythopoetic traditions, the number “three” is the first; it opens the number series and is qualified as a perfect divine number. Formed by connecting three points, the triangle served as a hieroglyph (here: sign, symbol) of the divine triad among all peoples of antiquity.
The sacred triad is found in all religions of the world as an image of absolute perfection, superiority (“three-bright”, “trisagion”) - let’s remember the “bright, three-bright sun” in “The Tale of Igor’s Host”. In addition, the triad is the main structure of the mythopoetic macrocosm, as well as social organization (for comparison: three spheres of the Universe, three highest values, divine trinities, etc.).
The number “three” serves as a symbolic expression of the triads: Heaven, Earth, Hell; past, present, future; father, mother, son. In the mythologies of many peoples, the beginning of their existence is traced back to three brothers. Herodotus tells about the three sons of the Scythian Targitai, Russian chronicles - about the three brothers Kie, Shchek and Horeb; three brothers are constantly present in Russian fairy tales. Everywhere, the third person of the triad, as a result of the first two, has superiority over them, which is why in fairy tales the younger brother always turns out to be a hero. In addition, any task is completed only as a result of three repetitions. The custom of counting to three to perform any action is still preserved in the lives of many peoples of the world.
During times of wanderings, wars, and campaigns, the Slavs turned their gaze to the eternal vault of heaven above them, on which the white road, the Milky Way, showed them the way. It is not known when this name came to the Slavs, but it is known that different Slavic tribes called this silvery foggy strip differently, including “Trajan’s Way”.
The Milky Way encircles the celestial sphere and is clearly visible on moonless nights. Man noticed this stripe in ancient times. And each nation came up with its own name for it and gave it its own interpretation not at all by chance; it connected them with some specific earthly reality that was significant to them and a characteristic feature of the Milky Way itself.
In one of the myths Ancient Greece This is how they told about the appearance of this stripe in the sky.
By order of Zeus, his son Hercules, born of a mortal woman, was brought to the breast of the sleeping supreme Olympian goddess Hera, the sister and wife of Zeus, so that the goddess's milk would make the baby immortal. However, the awakened Hera sharply pushed the baby away, and the milk splashing from her breast left a bright white (eternal, immortal) mark in the sky - the Milky Way.
The Romans took the name of the Milky Way from the Greeks, but they also had their own name - “The Royal Road of Heaven”. The name could have come from the East, so

how in ancient Sumer the Milky Way was associated with the goddess Nana, wife of the Sky god. In Sanskrit the Milky Way was called “divine”, in Iran it was known as the “Path of Ahriman” - the lord of evil deities, in Scandinavia - as the “Road of Odin”, supreme god Scandinavian mythology, in Moldova - “Trajan’s Way”, in Wallachia - “Heavenly Trajan”.
The southern Slavs, primarily the Serbs and Bulgarians, as well as the Slavs living in the lands of Romania and Moldova, have numerous fabulous legends and beliefs about a certain king Troyan. For the Serbs and Bulgarians, Tsar Troyan was mythical creature, one of the spirits of darkness that does not tolerate the sun's rays. Fearing the sun, he traveled at night, and one day the sun melted Troyan. The Bulgarian Trojan-Trajan was also the custodian of gold and silver, had his own wonderful kingdom, and built cities.
The Romanian pagan Trojan was the god of snowfall and roads, and his name combined the two main meanings of the Milky Way: the element of whiteness and the road.
In “The Tale of Igor’s Campaign” there are many mythological images, and their connection with folk traditions, legends, and pagan deities is not difficult to trace: these are the mentioned Stribog and Khora, Veles and Dazhdbog, with whom people are related, or rather, they are the grandchildren of the gods ( the rusichs are Dazhdbozh's grandchildren, the winds are Stribozh's grandchildren, Boyan is the grandson of Veles). Like Boyan, the author of “The Tale of Igor’s Campaign” turned to the ancient era: “There were

Trojan's Eve...", and names associated with the name of Troyan are mentioned three more times in the "Word...": "on the path of Troyan...", "on the seventh century of Troyan", "to the land of Troyan..." .
What could these mentions of Troyan mean, how can they be correlated with the land of the Rus, with the land of the Slavs, how far could the Trojan paths go along the Trojan land in Trojan times? Knowledge about the distribution area of ​​Slavic-Russian roots in time and space, as well as information about the genealogy of the Slavic peoples (i.e., about their gender and word), and about their history can help answer these questions.
There is much evidence of large-scale, all-encompassing thinking ancient Slav, who sought to hold in his imagination the huge spatial and temporal world that appeared before him. For millennia, some stable images have been imprinted in the people's memory, creating from them either mythological legends or poetic traditions.

Trojan- a character in South Slavic folklore.

In Rus', Troyan appears as a pagan deity in the apocryphal “Walking of the Virgin Mary through Torment.” It is usually believed that Troyan was borrowed into Old Russian literature from South Slavic folklore (due to the Balkan roots of Slavic literature). In one of the euhemerical passages of the 16th century, the pagan god Trojan is directly derived from the Roman emperor Trajan:

And may many people understand, and they will not fall into great depravity, supposedly there are many gods: Perun and Khors, Dyya and Troyan and many others, for as if people were the elders of the day: Perun in Elinkh, and Khors in Cyprus, Troyan was the king in Rome.

The name Troyan is mentioned four times in the “Tale of Igor’s Host”, where the “Troyan veches”, “seventh century Troyan” (the activities of Prince Vseslav of Polotsk, that is, the 11th century) appear, and “the land of Troyan” (which can clearly be localized based on context fails) and “Trojan’s path”.

• 1 Balkan folklore
• 2 “The Tale of Igor’s Campaign”
  • 2.1 Emperor
  • 2.2 Deity
  • 2.3 Trojans
• 3 Notes
• 4 Literature

In Balkan folklore

The image of the Roman Emperor Trajan, having undergone significant mythologization, occupied a prominent place in Balkan folklore (similar to the Emperor Diocletian, who became Duklyan). In South Slavic folklore, Troyan is a demonic hero, a king with goat ears and legs, sometimes three-headed. in the Serbian fairy tale, Troyan has three heads: one head devours people, the other cattle, the third fish; Apparently, Trojan’s sacrifices symbolize his connection with the cosmic zones, the three kingdoms. Serbian folklore King Troyan - night demon, living in the Trojan city on Mount Tsen. He visits his beloved at night in Srem and leaves her when the horses eat all the food and the roosters crow at dawn. The brother of Troyan's mistress pours sand instead of oats on the horses and pulls out the tongues of the roosters. Troyan lingers until dawn. On the way back, the demon jumps off his horse and hides in a haystack, but passing cows pull the haystack away. Wrapping his head in a cloak, Troyan lies down under a bush, hoping that the sun will bypass him. But some loafer wandering past, seeing a man curled up under a bush, out of empty curiosity tears off his cloak. Here the sun's rays overtake the demon and melt him.

In "The Tale of Igor's Campaign"

Emperor

Regarding who Trojan is, there are many hypotheses of varying degrees of reliability. Some believe that Trojan is the Roman emperor Marcus Ulpius Trajan, who fought in the Balkans and was known to the Slavs (or, rather, his mythologized image; Trajan, like many successful emperors, was deified; the Trajan Ramparts bearing his name remained in Dacia). “Trojan's Path” is his military road in the Black Sea region (via Traiani) or the monument he erected (“tropeum” - a Roman trophy as a sign of the enemy’s flight, tropheum or tropeum Traiani, preserved to this day).

“Land of Troyan” - Dacia and, in particular, the area at the mouth of the Danube, where clashes between Rus' and the Polovtsians took place.
"The Ages of Trojan":

Vseslav of Polotsk, mentioned in this fragment, lived in the 11th century. Accordingly, the age of Trojan ended 7 centuries ago (11-7), that is, in the 4th century - the time when the Roman Empire still existed. Trajan in this sense could be the personification of all Roman emperors, since it was under him that the Slavs came into contact with the Romans, and Dacia began to turn into Romania. The Saga of Hormund mentions the Viking sea campaign against Walland (Wallachia), where the evil sorcerer Thrain (Old Scand. Þráinn - Trajan) was once the king.

Deity

According to another version, Troyan is a Slavic pagan deity known from Serbian folklore, or a mythical ancestor of the Slavs; in this case, the land of Troyan is the land of the Slavs or specifically Rus'. A.G. Kuzmin expressed the opinion that Troyan could be the ancestor of the Russian princely house of Rurikovich, and the seventh century is the seventh generation of the family, counting from Troyan, to which the prince-magician Vseslav of Polotsk belonged. There is also an interpretation according to which Troyan is an erroneous reading of the name of Boyan, another mysterious character in The Lay. L. N. Gumilyov put forward an alternative version that Troyan is a tracing of the word Trinity from a certain Turkic language “which lacked the category of grammatical gender” (among the Turks in the 11th century the Dyophysite was widespread (i.e. with the role of the Trinity strengthened relative to Orthodoxy ) Nestorianism, which arose 7 centuries earlier).

Trojans

Another version connects the name of Troyan with Troy and the Slavic versions of ancient legends about the Trojan War (followed, in particular, by R. O. Jacobson). Many peoples in the Middle Ages considered themselves descendants of the Trojans, and the Slavs were no exception. The “seventh century” in the understanding of Jakobson, who divides the text differently, is not associated with Vseslav, but means the seventh millennium ( Old Russian meaning words) from the creation of the world, with the seventh century of which, beginning in 1092, eschatological expectations were associated, and when nomads began to invade Rus' (“the land of Trojan”).

Notes

1. Catherine's copy, instead of “On the seventh century of Troyani,” as in the first edition, is “On the seventh century of Zoiani.” R. O. Yakobson suggested that in the original there was “z Troyani”, where the letter z, called “land”, stood instead of this word, of which there are other examples in ancient Russian manuscripts, that is, it should be read “land of Troyani”. According to A.K. Yugov, this is a copyist’s mistake, as is the very mention of Troyan in the Lay - this is how the word “Boyan” was read, since the ligature tr and the letter b are almost the same in writing.
2. Kuzmin A. G. The Beginning of Rus'. M.: Veche, 2003. P. 199-203.
3. Yugov A.K. Trayanova land or - Boyanova
4. L. N. Gumilyov. Nestorianism and Ancient Rus'

Literature

• Troyan // Dictionary-reference book “Tales of Igor’s Campaign.” Vol. 6. M.; L.: Science. Leningr. department, 1984. pp. 57-61.
• Trojan in the “Tale” // Encyclopedia “Tales of Igor’s Campaign”. T. 5. St. Petersburg: Dmitry Bulanin, 1995.
• Yudin K. Troyan in “The Tale of Igor’s Campaign” (to the problem of interpretation)

Slavic mythology
Gods	Belobog1 Veles ~ Volos Dazhbog Devan1 Alive Lada1 Lel1 Lelya1 Mother - Cheese Earth Mokosh (Makosh) Pereplut Perun Porevit Porenut Prove Radegast1 Rod2 Rugevit Svarog1 Svarozhich Svyatovit Semargl (Simargl) Stribog Triglav Trojan 2 Horse Chernobog Yarovit
Spirits of the place	Bannik Bolotnik Vodyanoy Yard Brownie Goblin Sea King Ovinnik Field
Mortgaged dead	Kikimora Mavka Mermaid Ghoul Shulikuny
Mythical creatures	Alkonost Asilki Baba Marta Baba Yaga Babai Bereginya Bes Buka Witcher Verlioka Vechorka Viy Vila Volkolak Gamayun Dabog Dennitsa Share Dawn Sinister Serpent Gorynych Ivan da Marya Karakondzhul Klobuk Korgorushi Koschey Fever Fever Frost Week (Sunday) Nightcrawler Fire Serpent Poludnitsy Friday Rarog Rozhanitsy Sirin Nightingale the Robber Sudzhenitsy Devil Chugaister Miracle Yudo Chur Shishiga Yuda
Ritual characters	Bozhich German Dodola Kolyada Kostroma Kostrubonka Kupala Marena Maslenitsa Yarila
Mythical lands	Alatyr Belovodye Buyan Iriy Kalinov Bridge Kitezh Lukomorye Bald Mountain Currant River Far Away Kingdom
Notes: 1 the historicity of the deity is controversial; 2 divine status is controversial.