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[Den]

За́лмоксис (греч. Ζάλμοξις), или Замолксис (греч. Ζάμολξις), также Салмоксис (греч. Σάλμοξις), Самолксис (греч. Σάμολξις) — полумифический социальный и религиозный реформатор, которого геты почитали как единственного бога. Согласно Геродоту геты — «самые отважные из фракийцев и самые справедливые. Они считают себя бессмертными», потому что «согласно их вере, они не умирают, а отправляются после смерти к Залмоксису — их богу (даймону), — которого некоторые отождествляют с Гебелейзисом».

Характерные элементы культа

Наиболее характерные элементы культа Залмоксиса (андреон и пиры, оккультация в «подземном жилище» и эпифания через четыре года, «обретение бессмертия» души и учение о счастливой жизни в загробном мире) приближают его к мистериям.

Геродот пишет:

«Каждые четыре года бросают жребий, и тот, кому он выпадает, выбирается посланником к Залмоксису, которому остальные доверяют все свои нужды. С посланником поступают так: несколько [даков] садятся в круг и держат три копья, остальные раскачивают посланника за руки и за ноги и подбрасывают прямо на копья. Если человек погибает пронзенный, то считается, что бог проявил благосклонность, если посланник остается живым, то его самого обвиняют в злонамеренности. Тогда выбирают другого посланника. Все, что нужно испросить у Залмоксиса, посланнику сообщают при жизни»

Источники от древних учёных

В диалоге «Кармид» Сократ описывает свою встречу с одним из знахарей «фракийского правителя Залмоксиса, владеющего мастерством наделять бессмертием», и сообщает: «Этот фракийский врач поведал о том, чему он научился от своего правителя, который был богом. Залмоксис, сообщил врач, учит, что не следует лечить глаза, не вылечив голову, а голову — не обратив внимание на тело, а тело — не оздоровив душу. Поэтому, заключил фракийский лекарь, средство от многих болезней неведомо греческим целителям, поскольку они не обращают внимание на организм в целом».
Платон сообщает ряд ценных подробностей: так Залмоксис, придававший особую важность «душе», был одновременно правителем, целителем и богом.

По мнению автора «Географии» Страбона, Залмоксис был рабом Пифагора, у которого он обучался «некоторым небесным наукам». Залмоксис путешествовал в Египет, в то время известный, как страна магов, и узнал «какие-то вещи» у египтян. Вернувшись на родину, Залмоксису удалось убедить правителя, чтобы тот взял его в советники, поскольку он умел передавать желания богов. Сначала Залмоксис был жрецом самого почитаемого у даков бога, но впоследствии добился, чтобы его самого почитали как бога.

Очевидно, что Страбон в описании Залмоксиса пользовался источниками, недоступными Геродоту. Хотя возможно, что за четыре века культ Залмоксиса претерпел некоторые изменения. Так у Страбона нет никаких намеков на мистериальный характер культа, описанный Геродотом. Другой факт, отсутствующий у Геродота, — это идентификация бога Залмоксиса и его первосвященника.

Нет данных, сохранился ли культ Залмоксиса после завоевания Дакии Римом. Аргументом в пользу того, что этот культ исчез, может служить тот факт, что он был распространён преимущественно в городской среде среди знати, где романизация происходила гораздо быстрее, чем в сельской местности. Поэтому бесполезно искать следы Залмоксиса в более позднем румынском фольклоре.

Исчезнув в дако-римской среде, Залмоксис остался в традициях готов и в очень мифологизированной форме вошёл в западную историографию. Гето-даки сохранились в мифологизированной историографии западного мира, так как многие авторы путали гетов с готами, а даков с датчанами. Они считались мифическими предками германских народов, а позже испанцев. Их «королей и советников» — Залмоксиса и Децинея — запомнили прежде всего как героев-просветителей гетов.

Этимология

Существует несколько вариантов этимологии имени Залмоскис. Порфирий считал, что оно произошло от фракийского «zalmos», что значит «кожа» или «шкура». Это соответствует преданию, по которому, во время рождения Залмоксиса на него была наброшена медвежья шкура. По другой версии этимология имени Залмоксиса восходит к слову «zamol» (земля). Согласно этой версии Залмоксис являлся богом земли и земледелия и, значит, аналогом Фрайра. Однако в скандинавских источниках о Фрайре, чья смерть скрывалась в течение трех лет по политическим и экономическим причинам, ничего не говорится о его «возвращении» на землю, тогда как оккультация Залмоксиса имела своей целью основание мистерии, что является частью совершенно иного мифоритуального сценария.

Ни версии, основанные на этимологии, ни сравнения с божеством, подобным Фрайру, не доказывают предположения о связи Залмоксиса с загробно-погребальным или земледельческим культом. Залмоксис, в том виде, в котором его почитали гето-даки, не был ни богом земли, ни богом плодородия, ни богом мёртвых.

Источники

1.Геродот «История» IV. 93-96
2.Мирча Элиаде «Залмоксис, исчезающий бог», The University of Chicago Press, Чикаго, 1972, стр. 21-75.


Интересно было бы обсудить этот культ. Кто из форумчан имеет информацию, просьба поделиться ею.

Есть более полная статья на английском:

Zalmoxis (Greek Ζάλμοξις, also known as Salmoxis, Σάλμοξις, Zamolxis, Ζάμολξις, or Samolxis, Σάμολξις), is a divinity of the Getae, mentioned by Herodotus in his Histories IV, 93-96. In later interpretations, which begin with Jordanes (6th century AC) and have proliferated during the 19th and 20th century, mainly in Romania, he was regarded as the sole [[god] of the Getae (not to be confounded in this context with the Thracians or their relatives, the Dacians) or as a legendary social and religious reformer of the Getae people to which he would have taught, following Herodotus, the belief in immortality, so that they considered dying merely as going to Zalmoxis. Herodotus states that Zalmoxis was also called by some of the Getae Gebeleizis, which made some searchers conclude that Getae were actually henotheists or even polytheists. Another discussion exists about the chthonic, infernal, or uranian, heavenly, caracter of Zalmoxis.

Herodotus

Herodotus writes about Zalmoxis in book 4 of his Histories: 93. ...the Getae are the bravest of the Thracians and the justest. 94. They believe they are immortal in the following sense: they think they do not die and that the one who dies joins Zalmoxis, a divine being; some call this same divine being Gebeleizis. Every four years, they send a messenger to Zalmoxis, who is chosen by chance. They ask him to tell Zalmoxis what they want on that occasion. The sending is done in the following way: men standing there for that purpose hold three spears; other people take the one who is sent to Zalmoxis by his hands and feet and fling him and throw him in the air on the spears. If he dies pierced, the think that the divinity is going to help them; if he does not die, it is him who is accused and they declare that he is a bad person. And, after he has been charged, they send another one. The messenger is told the requests while he is still alive. The same Thracians, on other occasions, when he thunders and lightens, shoot with arrows up in the air against the sky and menace the divinity because they think there is no other god then theirs. As I heard from the Greeks of the Hellespont and the Black Sea, Zalmoxis was a man who was a slave on Samos, slave of Pythagoras, son of Mnesarchos; thereafter, liberated, he gathered a huge wealth and, rich, he went back to his homeland. As Thracians lived miserably and were rather simple, Zalmoxis, who, having frequented Greek people and the man who, between the Greeks, is one of the wisest - Pythagoras - had been initiated to the Ionian life much more than the Thracian people, made build a banquet hall where he received the chiefs and his fellow countrymen; during the banquet, he taught that nor his guests nor their descendants would ever die, but that they would go to a place where they would live forever in a complete happiness. In the same time, he made dig a underground residence and when this was finished, he disappeared from the Thracians, went down in his underground residence and lived there for three years. The Thracians missed him and wept him like a dead person. The fourth year, he came back between them; and thus they believed what Zalmoxis had told them. That were his actions, as they say. 96. As for me, I do not refuse to believe what they are telling about the underground residence but I neither believe it; and I think that Zalmoxis lived much earlier than Pythagoras. If he was a human or a divine being from the country of the Getae, let's leave it. (Personal translation, corrections welcome)

There are different theories about the disappearance and return of Zalmoxis:

Some authors consider Herodotus is just making fun about the Getae's barbarian beliefs;
Some take the passage seriously, and consider Zalmoxis has created a ritual of passage; this theory is mainly supported by Mircea Eliade, who was the first to write a coherent interpretation about Zalmoxis;

Some authors insist on Zalmoxis' relation with Pythagoras, stating that he has founded a mystical cult; partly this theory may be found in Eliade's work;
Some see in Zalmoxis a Christ figure who dies and ressurects; this position was also defended by Jean (Ioan) Coman, a professor of patristics and orthodox priest, who was a friend of Eliade and published in Eliade's journal "Zalmoxis", which appeared in the 1930.
It is difficult to define the time when a cult to Zalmoxis may have existed. It is just sure that it must be anterior to Herodotus' work. It seems that some people have considered that the archaism of Zalmoxis's doctrine points out to an heritage from before the times of Indo-Europeans, which is nevertheless quite difficult, if not impossible, to demonstrate.

Plato says in the Charmides dialogue 156 D - 157 B that Zalmoxis was also a great physician who took a holistic approach to healing body and soul (psyche), being thus used by Platon for his one philosophical conceptions.

Cult

Strabo in his Geography, book 7, 3, 1-11 talks about a certain Deceneus (Dékainéos) which calls γόητα, "magician". Following Strabo, king Burebista (82 BC - 44 BC) recruted this man, who had been in Egypt, to render his people more docile. As a sign of their obedience, Strabo affirms that they consented to destroy all their wines as Deceneus ordered so. The "reform of Deceneus" is the result of the elaborations of the 6th century bishop and historian Jordanes who includes the Getae in his history of the Goths: here he describes how Deceneus teaches the Getae people philosophy and physics. Even if it is far more probable that Jordanes just introduced his own philosophical knowledge in the text, a lot of modern Romanian authors considers that Deceneus is a priest who reforms the Getae cult, changing Zalmoxis' cult into a popular religion and imposing strict religious rules such as the restriction of wine consumption. Jean Coman considers it even as the origin of the modern orthodox food restrictions during Lent.

Iamblichus (280-333 AD): “For instructing the Getae in these things, and for having written laws for them, Zalmoxis was by them considered as the greatest of the gods” Aristotle equates Zalmoxis with Phoenician Okhon and Libyan Atlas. Some authors believe it is possible that Zalmoxis is Sabazius, the Thracian Dionysus or Zeus. Mnaseas of Patrae identified him with Cronos (Hesychius also has Σάλμοξις ὁ Κρόνος).

In Plato, he is mentioned as skilled in the arts of incantation. Zalmoxis gave his name to a particular type of singing and dancing (Hesych) His realm as a god is not very clear, as some considered him to be a sky-god, a god of the dead or a god of the Mysteries.

Lactantius (early Christian author 240 – 320 AD) about the Getae belief in Zalmoxis provide an approximate translation of Julian the Apostate writing, who put these words in [emperor] Traian's mouth:

We have conquered even these Getai ( Dacians ), the most warlike of all people that have ever existed, not only because of the strength in their bodies, but, also due to the teachings of Zalmoxis who is among their most hailed. He has told them that in their hearts they do not die, but change their location and, due to this, they go to their deaths happier than on any other journey."

Zalmoxian religion

The "Zalmoxian religion" is a debate dating of the beginning of the 20th century and which has last till today. It included very known searchers as Nicolae Densușianu, Vasile Pârvan, Giurescu father and son, Jean (Ioan) Coman, Constantin Daicoviciu and, obviously, Mircea Eliade. The most complete summary existing about these debates which often take a political (e.g. communist) or religious (e.g. orthodox) character is Dan Dana, Zalmoxis de la Herodot la Mircea Eliade. Istorii despre un zeu al pretextului, Iași 2008, work which was only partly published in French and not in English.

The "Zalmoxian religion" would be the Getae (often named jointly with their Dacian relatives, Daco-Getae) monotheist belief in Zalmoxis, which would be the predecessor of the christian faith in Romania. This has created a debate between the monotheist, the henotheist and the polytheist position.

According to some authors, ancient sources do not present any other God of Getae-Dacians than Zalmoxis. In fact, the only author who states that Getae have only one divinity is Herodotus. Among others, Vasile Pârvan, Jean Coman, R. Pettazzon, E. Rohde and S. Paliaga consider that Getae-Dacians religion is monotheistic.

Others consider it henotheistic, that is, Zalmoxis would have been the supreme god at who's side exist minor divinities who are closely associated with him.

Finally, a third group of authors believe that Getae actually had a polytheist religion, like all the other Indo-european people. This would be confirmed e.g. by Diodorus Siculus who states that the Getae worship Hestia, following the teachings of Zalmoxis.

Not all the ancient sources consider that Zalmoxis was a god. In fact, there were even some searches in the beginning of the communist era in Romania, who thought Getae were actually atheists, as dit Constantin Balmuș in a short article "O apreciere a lui Herodot asupra geţilor", ignoring all the ancient sources stating that Zalmoxis was a divinity.

There have been also discussions about the belief in immortality, due to Herodotus affirmation that the Getae "think that they do not really die, but that when they depart this life they go to Zalmoxis". Orthodox authors, like Jean Coman, considered this to be the prove that the presumed ancestors of the Romanians, the Getae or Daco-Getae, had a proto-christian belief and that, with the christianisation of Romania, they very easily could accept the christian doctrine. This idea even entered in Mircea Păcurariu's history of the Romanian orthodox Church, work which is considered as an authority by his Church.

The sending of the messenger to Zalmoxis and the fact that the Getae shoot arrows towards the sky made some authors believe Zalmoxis was an uranian, heavenly, god, aswhere his journey in a cavern made others write he was a chthonic, infernal divinity.

The most coherent and perhaps also original interpretation about Zalmoxis is due to Mircea Eliade who believes that Getae actually had a religion based upon a ritual of passage where a ritual death symbolized by the disappearance in a cavern, was followed by a ritual rebirth which was the leaving of the cavern. Zalmoxis was a constant in Eliade's life. His most complete work on this behalf is probably From Zalmoxis to Genghis Khan, which originally appeared in Paris in 1970.

Music and dance

Music and dance were an important part of Zalmoxis teachings and this corresponds to the special importance given by Getae-Dacians to the music.
Zalmoxis gave his name to a particular type of singing and dancing (Hesychius).
[edit] EtymologyA number of etymologies have been given for the name. Diogenes Laertius (3rd century-4th century AD) claimed that Zalmoxis meant "bear skin". In his Vita Pythagorae, Porphyrius (3rd century) says that zalmon is the Thracian word for "hide" (τὴν γὰρ δορὰν οἱ Θρᾷκες ζαλμὸν καλοῦσιν). Hesychius (ca. 5th century) has zemelen (ζέμελεν) as a Phrygian word for "foreign slave".

The correct spelling of the name is also uncertain. Manuscripts of Herodotus' Historiae have all four spellings, viz. Zalmoxis, Salmoxis, Zamolxis, Samolxis, with a majority of manuscripts favouring Salmoxis. Later authors show a preference for Zamolxis. Hesychius quotes Herodotus, using Zalmoxis.

The -m-l- variant is favoured by those wishing to derive the name from a conjectured Thracian word for "earth", *zamol. Comparisons have also been made with the name of Zemelo, the Phrygian goddess of the earth, and with the Lithuanian chthonic god Zjameluks. However, this etymology is probably incorrect.

The -l-m- variant is admitted to be the older form and the correct form by the majority of Thracologists, as this is the form found in the older Herodotus manuscripts and other ancient sources. The -l-m- form is further attested in Daco-Thracian in Zalmodegikos, the name of a Getic King; and in Thracian zalmon, 'hide', and zelmis, 'hide' (PIE *kel-, 'to cover'; cf. English helm).

The other name for Zalmoxis, Gebeleizis, is also spelled Belaizis and Belaixis in Herodotus manuscripts.

Since the Getae-Dacian religious system was monotheistic aniconism centered around the God Zalmoxis, it is less likely that the believers in his resurrection would use a name meaning "hide" / "foreign slave", as the hostile ancient Greek non-believers related about him.

Popular cultureRomanian rock band Sfinx worked from around 1975 through 1978 on what became one of the most appreciated Romanian progressive rock LPs, Zalmoxe. It was based on lyrics by poet Alexandru Basarab (actually a pen name for Adrian Hoajă), which retold the story of Zalmoxis's existence. However, the album was banned on being released for about three years and was eventually shortened drastically by political censorship with the Communist regime.

[Sergio]

такой вопрос - а насколько сохранился культ залмоксиса и вообще религия даков после римского завоевания и романизации?