THE NAME OF STRANDJA

According to Professor Alexander Fall, "Strandja" is a contemporary toponym, which most likely has an Odrysaen origin. It contains the word Tonzos, which is the old name of the Tundja River. Tundja takes its source from the Stara Planina Mountain, beneath the Botev peak, runs across the Kazanlak field (defined by G. Kitov as "The valley of the Thracian kings) and in the Kabile place, near the town of Yambol meanders further south. The Tonzos – Hebros thoroughfare, or Tonzos – Maris, as it is called in Thracian, is a key point for the Odrysaen State. Tra-Tonzos is a form used for marking of the territory in southern direction, across the river. Tra-Tonzos – Tranzos – Tranzas – Stranza, starting with an "s" when translated into Bulgarian and Greek and spelled as Istrandja in Turkish. In this respect, from Odrysaen point of view the term Strandja could mean east of Tonzos, in other words, towards the Black Sea coast. The Tra-Tonzos zone is vast. It spreads out between the Bourgas Bay and Perint on the northern coast of the Marble Sea and in southeastern direction to Derkos, the lake in the so-called Delta, above the Bosphorus. At the time of the Odrysae this has been an autonomous military-political region. Xenophon has talked about it in his "Anabasis". During a latter period of time the territory has been transformed into the Astike strategy.

Salmidessos, or name-legend, is probably another Strandja related toponym. It is a combination of the Indo-European word hydessós, which means water, of water, settlement by water (for example Odessos – the old name of the today's city of Varna) and the Thracian gloss Zalmós, attested by Porphyry in the III-d century AD. It can also be found in the name of Zalmoxis, the God of the Getae, king, priest, teacher, and is interpreted in many different ways. One of the specific meanings of the terms is "bear skin", or the skin, with which the newborn Zalmoxis was wrapped. Zalmós also means "peak, protection, helmet, elevation". Related to Strandja those words add to Zalm-hydessós the meaning "mountain and sea", "mountain by the sea".

As it turns Salmidessos is not a mystic word but rather one of the ancient names of today's Strandja. Salmidessos is part of an ancient Colchis, which had detached from mainland a long time ago and where the mythical Phineus and the Argonauts searched for the Golden Fleece. Phineus was a Thracian king-priest and prophet from Salmidessos. Oreithyia, daughter of Erechtheus, king of Athens, was kidnapped by Boreas, the king of the North Wind who carried her off to a rock near the Ergines River, flying over the Strandja Mountain. Oreithyia became wife of Boreas and they settled down at the city of Thracian Cicones. They had twin sons, called Calais and Zetes. Later on the two of them took part in the famous Quest for the Golden Fleece, accompanying Jason as part of the Argonauts, on board of the Argo ship. Boreas and Oreithyia also had two daughters, named Cleopatra and Chione. Cleopatra married Phineus and gave birth to Thyn. Later on the Thyniada place was called after him. In that way Cleopatra became the great-mother of the Тhyni tribe that inhabited the area of the today's town of Malko Tarnovo.

According to one of the greatest researchers of Strandja, Georgi Popayanov, the name of the mountain contains the old Bulgarian root "stran", which means side, closed space.<br>

Another assumption holds that upon their arrival on Bulgarian territory the Turks accepted the old Bulgarian name of the district – Strajitsa, adding to it the Turkish suffix "dja". The Turks call it Istrandja. It was not by accident that it was called Strajitsa (or the old Bulgarian Stranutz) – meaning border land.

The interpretation of Strandja's many different names dives an opportunity for a deeper penetration into the spirit of this magic mountain. Through the centuries it has been called Tratonzos, Salmidessos, Mons, Astikus, Hemimont, Paroria. Situated on the borderline of two continents the mountain has preserved traces of several civilizations.

THE HASEKIA

Even today the legend of how a highly privileged district was established in Strandja in the years of Turkish slavery is widely spread and vivid in this part of Bulgaria. The events send us back in time to the first years after the enslavement of Bulgaria. After Sultan Murad captured the Strandjan villages, he besieged the Urdoviza settlement-fortress. Its ruler, tsarina Maria (in another version – the beautiful Boyar's daughter Stana Urdoviza), decided to yield the fortress only on condition that the Sultan gave her back as many villages as a fast horseman could traverse in a day. The horseman managed to tour 17 villages, which were given to the tsarina as "royal land" or Hasekia. As interpreted the word Hasekia can be divided in two. Both parts of the term have their own specific meaning – "hass" – pure, freed from taxes, and "yaka" – land. The land was freed from all taxes except for the tax, which was owed by every family.

The name of the Atliman Bay (Horse's Bay), which is located north of the town of Kiten, is also connected to that legend. It is believed to be the place where, according to the legend, both rider and horse dropped dead of exhaustion.

According to an existing assumption, the Sultan's decree, giving privileges to the population of the Hasekia, was destroyed in 1845, when its last keeper, Hajji Stoyan from the village of Zvezdets, was killed.

THE "SAINT MARINA" CAVE-SANCTUARY

At present there are two caves, known to have been dedicated to St. Marina. One of them is near the village of Slivarovo and the other one – outside the village of Stoilovo. The water that oozes through a cave's walls and arches is believed to be holy. The cave near the village of Slivarovo is in fact considered the greatest cult center of sanctuaries in Southeastern Thrace. In the past it has drawn pilgrims even from as far as Istanbul. According to a legend the Slivarovo holy spring was discovered by a cowherd, whose drove was grazing nearby. Among all beasts there was a blind bull. After the animal nuzzled into the water of the spring for some time, its eyesight was completely restored and it was able to see again. It was then that people realized this was no ordinary spring but the remedial holy spring of St. Marina.

The day of the woman-saint (30 July old style, 17 July new style) is time of great feast for all single young men and women. The holiday of Saint Marina is celebrated at night. The pilgrims gather around the woman-saint's caves and small monasteries and feast. They spend the night outside the cave in the hope of being cured or given an omen-dream, or expecting to receive some sign of the Saint telling them what to do in order to alleviate their sufferings. In fact, a night stay in the cave, generally designated to relieve the sick from pain, is considered a symbolical death and rebirth – this way all pain and suffering is left in the past.

After the border facilities were installed, the St. Marina cave remained behind them. For this reason the pilgrims honoring the woman-saint started visiting the holy spring in the village of Gramatikovo.

The holy places dedicated to the woman-saint are complexes that usually consist of a small monastery (chapel), a remedial holy spring, a tree (or a group of trees), used for hanging of clothes or parts of them, belonging to the sick. These sacred complexes were often located outside the settlements, in low, dank places, such as ravines, or next to rivers. In fact the very act of going to the holy grounds of the woman-saint was perceived as a continuous descent.

Marina has lived during the III century, in Antioch – a town founded by Alexander Macedonian, around 300 BC. Marina was the daughter of a pagan high priest. Her mother died when she was very young. When she was 12 she accepted Christianity. Olibrius, the governor of the eastern Roman provinces, saw Marina when she was 16. Stunned by the girl's beauty he asked her to marry him. Marina confessed she was Christian and declared that Christ was her only groom. She was immediately arrested and brought to trial. Marina was repeatedly tortured: she was pilloried and tortured, her wounds burned. As she kept praying to God, asking Him to bestow on her the Holy Christening, she was chained and thrown into a large barrel filled with water. Miraculously her chains fell, she stood upright in the water and started singing songs of praise to God. Finally the governor ordered that she was slain with a sword out of town.

Saint Marina is represented as a woman-victor who has defeated the devil as agent of evil. Her portraits often depict her killing a dragon-seducer, rising from his abdomen with a cross in her hand.

The woman-saint does often visit the dreams of those who believe in her. She prophesizes or simply gives them directions of what to do in order to avoid sickness and misfortune.

KING RESOS

The ancient legend of King Resos was narrated by Homer, Pindar, Pseudoeuripid and then in the III century written down by Philostrate. According to that legend Resos was a mystic king of the Hedoni – a Thracian tribe that inhabited the southwestern Thrace region. He was son of the God of rivers Strimon and the muse Euterpe. He has participated in the Trojan War. Resos was successful in mastering some supernatural horses, which were whiter than snow and faster than wind. The horses had the power to decide the issue of the war only if they were allowed to drink water from the Skamander River (today's Menderes River in Turkey). Resos differed from the mortal people. According to his mother's words, after his death he was going to continue living in the caves as an anthropodemon (corpse that has not decomposed through the years, "vampire-like man" because earth obviously would not want to accept him). Philostrate recognized him as a divinity of the Bessi, because he bred horses, carried weapons as a soldier and went hunting. The wild boars, deer, and all other animals sacrificed themselves to him, without being tied or chased. After his death the animals started coming to his heroon to voluntarily offer themselves as sacrifice to him.

According to the mythological and ceremonial understandings, hunting is perceived as an initiatory and devotional test – return from what is natural to what is cultural through defeat over the wild animal, thanks to the hunting habits mastered during training. The Thracian folklore interprets the memory of hunting as a quality characteristic of the king – Resos was a great hunter, but he also was a king – even his name contains the Indo-European root "reg" – meaning king. And so, in respect to the king's ideology hunting is gradually transformed into a test of virtues for the future ruler and also a royal privilege. The king-high priest gives offerings and in terms of mythology and rituals offerings and hunting are considered identical activities – they both include mediation between two worlds.

THE CAVE OF CHIEFTAIN VALCHAN

The Turkish Sultan issued a decree offering an award of 10 000 pennies for the head of Chieftain Valchan. Yet, no one betrayed the famous hero, on the contrary – his glory multiplied. Chieftain Valchan sent a message to all detachments, inviting them to Rimskoto kale fortification, on St. George's Day. One of the caves was arranged as health station for the wounded rebels, another cave was transformed into a tailor's atelier. A big rock located on the very top of the fortification was carved as a stone arm-chair. Around it Valchan dug 72 holes for the banners of the smaller detachments and 7 more for the banners of the detachments led by women-chieftains. On top, over the rock he placed his own banner. After all detachments gathered Chieftain Valchan ordered that every year they should bring a tithe of their robberies, so that they could collect enough money for the Liberation of Bulgaria.

In order to scare the Turks Valchan decided that Chieftain Valko should be named after him. He also sent him a stone cutter who was given the assignment to cut the new initials of the chieftain. He then also named Chieftain Petko after himself. He then tied both men's eyes and took them to a cave, known as the "common treasury". When he put the band off their eyes, they found themselves facing an immense treasure consisting of golden and silver necklaces and jewelry, shields, helmets and chain-armors made of gold and adorned with gems.

LEGEND OF THE BEAR THAT DESCENDED FROM MAN

A step-mother sent her step-daughter to the river and ordered her to wash some black wool, telling her she should not come back until the wool has become white. The girl obeyed. She went to the river and started washing the wool but seeing that despite all her efforts it remained black she burst into tears. An old woman stopped by and asked the girl what she was doing. The girl told the woman her tale of woe. The old woman, who was a sorceress, liked the girl's good nature, kind heart and sympathy and turned her ordinary black wool into a golden one. The girl wrapped the golden fleece around her shoulders and went back home. There she told her step-mother of the miracle – how the black wool was transformed into golden fleece.

On the very next day the step-mother sent her own daughter to the river to wash some black wool. Again the same old woman stopped by and kindly asked the girl what she was doing. Angry about having to work, the spoilt daughter spoke rudely to the old woman thus saddening her. The sorceress cursed the girl. Thinking the wool was already transformed into a golden fleece the young woman wrapped it around her shoulders. Instead, the curse of the sorceress turned her into a bear – rude, clumsy and cubbish as the girl used to be as human. The bear-girl turned around to see her reflection into the river. Infuriated by what she saw she returned home and devoured her mother.

LEGEND OF GOLEMIAT VRIS SPRING

According to the legend in the past Strandja was inhabited by wild fairy women. These women had long hair, reaching the ground and used to make swings for their children out of the old man's beard plant. They never showed themselves to the folks. Before the town of Malko Tarnovo was settled and built-up the place was overgrown with Smilax exela, a sub-tropic clambering plant with spikes and tiny red fruit, gathered in clusters, which was highly preferred by the fairies.

Golemia vris spring was completely surrounded by a forest of small and big thorns, reaching a height of 10-12 m. They were so dense and mingled together that they made the place unapproachable to all humans. Topuk, the spirit of water, represented by a naked woman, lived here. She showed herself only when someone tried to muddle the water or soil the spring. Whenever someone tried to cut down the dense forest, the tree trunks would quickly re-grow even higher. Generally people protected the place and treasured the spring. That was why it never went dry.

People say that when the spring was covered and dammed with large stone blocks, the spirit of water – the naked woman, left it. Yet, maybe she is still there… If you visit the town and drink out of the bewitched water of Golemia vris spring you may feel like staying in Malko Tarnovo forever. Who knows…

LEGEND OF THE ESTABLISHMENT OF THE VILLAGE OF BRASHLYAN

In the remote past when Thracians were the original inhabitants of the Bulgarian territories, the location of the present village of Brashlyan was still uninhabited. A special ritual had to be performed before anyone could settle in. As believed, a pair of twin-brothers had to plough in a circle with a pair of twin-oxen, from dusk till dawn on a full moon night. The encompassed space would then become sacred "cultural" in contrast to the wild space outside of it, in other words a good place where people could settle down. At sunrise though, the two brothers had not yet managed to completely close the circle, outlining the borders of the future settlement. The space, which remained unploughed was sanctified and the circle closed in another way – the people built a chapel at the opening. They called it "St. Leftera" (St. Marina). Even today the native born refer to it as "The small church".

DIONYSUS

According to the legend, Dionysus was son of Zeus the God of lightning and Semele the Goddess of earth. Before Dionysus was born, his mother Semele was tricked by Hera, the jealous wife of Zeus, who demanded of her to ask her divine lover Zeus, to appear before her in his true form. As Zeus had already promised to grant all wishes of Semele, he could not refuse. But the brightness of his lightning struck the mortal woman. The child she carried was saved. No sooner was Dionysus taken out of the womb of his dead mother than Zeus sewed him up in his thigh and took him to Imo – Semele's sister, who together with her husband Atamant, raised the baby secretly from Hera. When Hera found about the deceit she cursed both spouses with madness. Dionysus was taken to the cave of the Nymphs in the Nysa Mountain, where he was raised by the Nymphs themselves.

According to the Thracian history, the believers practicing the mysteries and rituals of Dionysus, support the idea of the reviving nature. A song performed during religious rites dedicated to Dionysus, runs as follows: "Do not be sensible, when you'll be sensible in vain". In fact this is a ritual prohibition, which bans the uninitiated from participating in the performance. Usually the initiations were performed in religious centers and sanctuaries, just like the many such on the territory of Strandja.

THE LEGEND OF KOVACH

In the years of Ottoman rule the borders of the Hasekia (a Sultan's territory, whose inhabitants were freed from taxes) passed through the present place of Kovach. At that time Turks were forbidden to cross the Hasekia on shod horses as not to disturb the native born. Those who entered the Hasekia had to unshoе their horses and shoe them again upon exiting the privileged territory. So that the Sultan's orders were strictly implemented in these troubled times, a smithy sprang on that place instead of a checkpoint.

THE NAME OF KLADARA

There are three legends about the origin of the name of Kladara. Nevertheless, some authors believe that the word is of proto-Bulgarian origin. According to the first legend there was a large Klada or stack in the center of the village of Slivarovo, which gave its name – Kladara. As for the second legend – the place where the settlement is located was closed and protected and that may be the reason why it was called – Kladara (meaning a closed space). According to the third legend when the settlers dug in the ground to lay the foundations of the first hut, they discovered the remains of an ancient building and a large clasp-lock or "kladar", and that was how the village received its name.

The name of the settlement can also be found in the Strandjan word "klada". In the "Bulgarian language dictionary" Naiden Gerov has scribbled:

"Klada – a large, thick windfall tree-trunk; bridge formed by a single "klada", or a single tree-trunk".

In the "Strandjan speech dictionary", written by Dimo Stanchev, we will find:

"Klada – an old thick tree-trunk, which is carried down the river until it is released into some gorge, as a bridge connecting the two river banks".

Today the few residents of Slivarovo and their many successors take up the more reliable legend of the century-old dried-up tree which was brought to the ground thus indicating the place where the first inhabitants of Kladara were to settle.

LEGEND OF THE LIVING FIRE

The inhabitants of Strandja inevitably link the cult to fire and the Thracian cult to sun. By starting fires the Strandjan people mark the change in the intensity of sunshine:

• The fires lit on the first Sunday before Lent mark the spring equinox
• The fire dancers' fires mark the augmentation in the intensity of sunshine
• The Yule-log on Christmas marks the faintest radiation of sunlight

In Strandja fires were built for two reasons – as a symbolic celebration of the founding of a new settlement and for magical prophylaxis. For example, during an outbreak of a disease the fireplaces in all Strandjan houses were preliminarily put down and then lit again with living fire.

The day of St. Marina was celebrated on the third day of the Goreshtnitsi (Fiery days), also known as Lyuta (Fierce), Churuta and Ognena (Fiery) Marina. The fireplaces of all houses were put out on the first day. Then on the second day no one was allowed to light fire. On the third day, the day of the Fiery Marina, a living fire was built in the very center of the village. People would come to it, get an ember, take it home and use it to restore the fire in their own fireplaces. The ritual is connected to the belief in fire as one of the initial elements, used for the creation of the world and people:

In the past two twin linden tree sticks, which have been dried for as many as three years, were stuck into the ground and a third one, called "vrateno" (spindle), was attached to them in horizontal position. The "vrateno" stick had to be taken from a hazel bush twin-tree, and was also dried in the continuation of three straight years. The "vrateno" had to be put in motion by twin-brothers. In case there were no young twin-brothers in the village, the fire was started by two brothers – the oldest and youngest of the family.

In Thrace, fire is considered as one of the basic elements of the religious practice. It is believed to have cleansing and curative power. It serves as a mediator between the world of the living and the world of the dead. As a source of warmth fire is perceived as a symbol of fertility. Throughout Strandja there are many religious sites that prove the Thracian religious cult to the living fire. These are the scores of Thracian sanctuaries, megalithic monuments and burial mounds. Fireplaces were discovered in almost all known Strandjan burial mounds. Those that lacked fireplaces still held traces of extensive fire building that took place in front of the entrances of the tumuli. Those improvised fireplaces served both as a barrier and a mediator for the transition of the soul from the world of the living to the world of the dead.

THE NAME OF VIZITSA

According to Professor Alexander Fall, the toponym Biza/ Viza is of Thracian origin and is generally used by the people who inhabit the area along the Black Sea coast. The central residence of the Astaes dynasty was called Bizyue/ Bizdyue/ Biza/ Bize, i.e. Viza, today the town of Vize, which is located on the Turkish side of the Strandja Mountain.

The name of the present village of Vizitsa has a Slavonic ending, yet it is also related to the Urdoviza fortress (today's town of Kiten), Karabiza near the city of Varna at the St. Constantine Resort – Bizone (Kavarna). The Thracian root of the word is still preserved in the Strandjan dialect of those who speak Bulgarian and Greek. In Thracian the toponym most probably means "bilateral". Its ancient Greek equivalent is Buza or Biza. Buza is also the metaphoric word for "bilateral", also defining the "sea-land" position along the Western Pontic beach.

The Strandjan dialect has also preserved the derivative word "vissia". It means "royal, priestly clan, or elder who is responsible for the performance of the rituals. The so-called "vissia" is a patron of the rite, who is protected by a corresponding saint or woman-saint. Except all else Viza is a center of the religious cult to Dionis.

THE PARORIAN MONASTERY COMPLEX

The religious building traditions in the Strandjan area have an ancient origin. They enjoyed a vigorous growth in the XIV century when the founder of isichasm*, Grigorii Sinait, established here his Monastery, center of the arising new culture and philosophy of Eastern Europe, which was quite popular during the Muddle Ages. Grigorii Sinait drew aside a significant number of students – Greeks and Slavs. Many prominent religious figures of the Byzantine church, among whom the future biographer and patriarch of Constantinople – Callistus, as well as many Bulgarian men of letters and ecclesiastics such as Teodosii Tarnovski, studied isichasm and letters in Paroria, guided by Grigorii Sinait.

In the history of Bulgarian literature there is a particular group of manuscripts united under the common title "Manuscripts written through Pop Gerasim's writing". They can be easily distinguished for their contents and specific handwriting. This originates a particular hypothesis concerning literature, according to which Paroria has been an interpreter's center. The bi-linguistic practice had no previous tradition here. Monks were able to speak and write in Slavonic or Byzantine without having the slightest preliminary preparation. They could directly translate and write into the corresponding language, thus initiating the shorthand writing.

In 1925 Doctor V. Kiselkov persuasively proved that Paroria as toponym actually identified the Strandja Mountain. As a matter of fact the name of Paroria corresponds to a significantly large district, which supposedly conformed to two conditions – to be aside from any roads and also to be saturated with a great number of Christian cult sites. Until the middle of the XX century Strandja was one of the least cultivated districts on the Balkan Peninsula. It was generally inhabited by Bulgarians who had managed to preserve their traditions unchanged since the dawn of Thracian paganism. Here were discovered lavish traces of intensive cult life, which during the Middle Ages was mainly concentrated in two large conglomerates. The first one was located between the villages Kalovo, Gramatikovo and Zabernovo. The area still treasures more than 20 well preserved chapels and the ruins of 3 large monasteries. The second conglomerate was situated in the region between the town of Malak Samokov (Demirkoy) and Skopo (Uskup) in the present Republic of Turkey. According to the researcher Popayanov on the territory of the second conglomerate were found the ruins of more than 20 monasteries and chapels. Therefore, it was this virgin, sparsely populated, yet abundant of Christian cult sites part of Strandja that formed the backbone of the Parorian desert during the Middle Ages.

* Isichasm – a medieval Eastern Orthodox mystical teaching based on the spirit of asceticism, which enunciates both seclusion and contemplation as the only and most supreme means of individual "fusion" of man with God.

THE NAME OF ZABERNOVO

It is believed that the second constituent "-berna", "-perna" of the old name Zaborna is a Thracian linguistic remainder, which means "full", "opulent", "abundant". A writer for children, Stoyan Roussev, also known as Grandpa Blago, supported the idea that the name of the village of Zabernovo derived from the name of Zabergan – a Khan of the Kutriguri Bulgarians (550 – 558 AD) who pillaged and raided almost the entire Balkan Peninsula and even threatened to destroy the powerful and authoritative Byzantine Emperor Justinian I.

OPYATA GORA (CONSECRATED FOREST)

The so-called Opyata gora (Consecrated forest) is located in immediate proximity to the Milov rut place. The ruins of an almost completely demolished early medieval monastery indicate that the site is sacred and has been honored in the continuation of hundreds of years. In the beginning of the XX century the Sliven bishop of that time made a donation for the grove of the village church board of trustees and held a divine service in the "Holy Ghost" chapel. The chapel itself was built next to a Thracian dolmen, located on top of the ruins of a large medieval monastery. Since then the place is known as Opyata gora, or forest where a religious public service was held. The native born believe that wood from the sacred forest can be cut but only used for the building or restoration of churches, chapels or schools. Any other attempt for felling with non-sacral goals is considered sinful.

LEGEND OF THE ESTABLISHMENT OF THE VILLAGE OF GRAMATIKOVO

There is a legend of how the village of Gramatikovo was established. According to it in order to choose the perfect place for living the first settlers stuck a pole into the ground where the present village square is, and then buried a loaf of round bread right next to it. When they took the bread out a couple of days later, they found out it was well baked and also discovered that a snake had coiled under it. The future settlers wisely predicted that the place would be favorable, because snakes generally breed in warm places, therefore the place would be pleasant for living. Others thought that the snake was an omen of harsh life and many enemies.

According to another legend in the past there has not been a real settlement here and the people used to live in cottage neighborhoods. In the XVI century, immediately after Bulgaria was enslaved by the Turks, a Turkish convoy with Bulgarian exiles passed through that place. At the request of the native born the exiles were left here on condition that they would never depart from that place. As most of the new settlers were literate – "gramatitsi, the newly established village received the name Gramatikovo.

LEGEND OF THE CAVE UNDERNEATH THE "HOLY TRINITY" CHAPEL

Hundreds of years ago in the present location of the "Holy Trinity" chapel there used to be a big monastery with many monks. One day a numerous Turkish horde stormed the monastery. Scared, the monks hid in the left passage of a cave under the monastery. The cave had two passages, yet not everyone new that those who ventured to enter the left passage would never return. The right passage of the cave was shorter and women from the nearby settlements often went there to pray. The monks walked into the left passage but it collapsed and they remained trapped inside. The same night one of the notables of the village of Gramatikovo had a dream about the troubled monks. In the morning he summoned the men from the village. Armed with hoes and shovels they went to the cave and started digging through the right passage. As they discovered no one they marched back to the settlement. The very same night the noble had another dream. This time a voice told him that the monks were trapped in the left passage of the cave. The following day the monks were rescued, barely alive.

LEGEND OF THE DEER

A deer used to go to the Vlahov dol place, near Golyamata ayazma holy spring, on the day of St. Constantine. It went there in order to offer itself as sacrifice to the Saint. First, the deer would lie down and rest and then allow the men to slay it. Once men did not wait for the deer to take a rest and killed it as it was exhausted. From that moment on the deer stopped coming for the offering and men had to replace it with another animal. The deer was called "vlyah". According to the people living in the area, this is the Turkish word for deer. The sacrificial site was eventually called Vlahovo (Vlyahovo).

A deer often appears in the legend of the willful offering as it is an animal that represents the Cosmos. Because of its constantly renewing antlers, which resemble tree branches, the deer is considered as symbol of the endless life and rebirth. Its antlers are a symbol of immortality and sunbeams. The mythical image of the Sun as a huge deer with shining golden antlers, which runs east-west across the horizon, originates from as back as the Stone Age.

Deer hunting in Strandja is prohibited even today, as the animal is considered a "God's creature". The deer represents the mythical offering, the animal, which came by itself to be offered to God on the day of the St. St. Constantine and Elena. The deer was a good omen of fertility for the five villages, inhabited by fire-dancers. The animal never came to life again after the year, when it was killed before it had a chance to take a rest. Its disappearing is believed to be an omen of starvation.

The legend of the willful offering of the deer on the day of the fire-dancer's procession unmistakably indicates that even though Christians at heart, Bulgarians still hold a great number of pre-Christian beliefs. The very essence of the legends, as well as the everyday behavior of the Bulgarians indisputably proves it. Nowadays the legend has lost its original meaning, but people draw some conclusions – as men have become sinners, the deer should be killed only by an honest and righteous man. The animal disappeared because people did not allow it to rest before the offering.

The mythical creatures can be identified with the natural phenomena at the time of their appearance. As a part of the culture of the Bulgarian people, these creatures have become a personification of the natural elements and phenomena – the dragon is connected with the thunders as well as the storm clouds and rain; the elves – with the whirlwind; the deer – with the fertility, etc.

In this sense the legend of the willful offering shows that nature needs to be observed, so that its most important laws and consequences be identified and submitted to men.

GOLYAMATA AYAZMA HOLY SPRING

Golyamata ayazma holy spring is located in the Vlahov dol place, also known as Yazmenski dol gorge, named after a tributary of the Veleka River, which runs through it. The holy chapels of five Strandjan fire dancer's settlements – Bulgari, Kosti, Gramatikovo, Kondolovo and Slivarovo, are located on the northwestern bank of the gorge. The inhabitants of those villages gather here on Sunday before the St. St. Constantine and Elena fair.*

The Strandjan people believe that the fire dancing ground near Golyamata ayazma holy spring is sacred as it was the place where the first fire dancers ever danced. This is also where the tiny grandma Zlatka, the last Strandjan fire-dancer, danced over the glowing embers for the first time in her life.

After a 60-year break the fire dancer's procession, organized by the residents of the five villages, was finally restored in 2005. The five small monasteries here were also reconstructed.

*The day of St. St. Constantine and Elena as a fire-dancer's holiday, is always celebrated in the village of Bulgari on 3 July, old style.

OMPHALOS

The omphalos (the Greek word for navel, hub, center) is widely spread throughout the Ancient World and symbolizes the place of birth of the Universe, respectively the creation of the world. The most popular "center of the world" is the one located in the Temple of Apollo in Delphi – a trimmed piece of hive-shaped stone, which was perceived as an imaginary center of the world, as a connecting unit between the underground world, earth and heaven. Encircled by other stars, the polar star was also considered as center of the sky.

Generally the word omphalos has the meaning of a stone groove plug that connects the different levels of the universal, thus uniting the elements of shamanism, the cult to stone and the faith in a uniform "Mother-Earth".