Divya is a Slavic Moon Goddess. Yet You, Thou art, are the Great Triglav of our Faith-Veda

DIVYA/DIVA

Goy, the earth is damp,

The earth is maturing,

You are our dear mother!

You gave birth to us all,

And endowed with land;

For the sake of us, your children,

You gave birth to potions

And she gave all sorts of grains to drink...

Spell for collecting medicinal herbs (32)

(Maikov, 1998, No. 254)

The name Dyy had the form female. Dyya’s wife is probably the goddess of the earth: “Create a demand on the staudenci, waiting for claims from him, forgetting that God is waiting to give from heaven. To eat the bearer of God, and to antagonize the God who created heaven and earth. I call the river a goddess, and the beast living in it, like naming a god, I demand to create. Ov Dyu eat, and the others Divi. And honor the city. Open up the shit, laying it on the head, take the oath; to create oaths with human bones. Ov kobeni petit look. The ov of the meeting is doubtful. Ov muschn cattle, creating kill. To do it a week and on holy days, he came to himself, creating his own destruction, and as much as he did in this week, the day he would destroy. I swear to swear to lies” (The Word of St. Gregory, Conversation of St. Gregory the Theologist about the beating of the city - Anichkov, 1914, p. 93).

Since in almost all Indo-European mythological systems there is a symmetry of “female and male”, the pair “earth - sky”, it is natural to assume that Div (Dy) and Diva (Diya) are just such a pair. That Div correlates with the sky (the Upper World) etymologically and thematically is clear from “The Tale of Igor’s Campaign”: “Div is beating, calling to the top of the tree - commanding the unknown earth to listen” (does this mean the World Tree?); “I have already exchanged blasphemy for praise; The need has already burst into freedom; Diva has already thrown herself to the ground.”

According to the same Galysovsky, before the Greek scribes, the Slavs never had such a goddess - Diva. However, we would venture to suggest that there was still a goddess, they just began to call her in the Greek way. Or Divya is a proper name that goes back to the Indo-European root. Let us recall that in Lithuanian mythology it is known about the marriage of the highest male deity Dievas and the proto-goddess Deive.

Deiva, or Zhemina, is what Latvians call Zemes mate- Mother Earth. Dievs is her husband. In other words, Diva, Divia, is the goddess Mother of Cheese Earth, Slavic Gaia, who is fertilized by the heavenly waters of Dyya-Diva.

Protesting against the Christianity being introduced among them, the Prussians tell their missionaries that because of them (since they came with their own, alien rituals), the Prussian land will stop producing harvest, trees will stop producing fruit, animals will stop producing offspring (Lavvis, 1897).

Let us turn again to the teaching “The Word of St. Gregory was invented in masses about what kind of filth the Gentiles worshiped before idols and made demands on them,” where, as it seems to us, the name of Diva is also mentioned:

“... Those who rage more than the mothers of the demonic aphrodite goddesses. Corone. The crown will be destroyed and the mother of the Antichrist. and ArtemiDe. curses. Diomisee. stagnation and premature births. and the god of husbands and wives... requires the same god to store and create. and Slovenian language. Vilam. Mokoshya. diva, perounow. harsou. Rodou. and giving birth..."

When translated for some reason, Diva is often written as a maiden, although between a maiden and a diva, as well as between a maiden and a Diva, the difference is significant, magical, we would even say. And it turns out that such translators are like “Mokoshi-deve”, but this does not fit into any gates. At the same time, researchers, even the most blinkered, agree that the cult of Mokosh/Mokosh has been reincarnated in Orthodoxy as the veneration of Paraskeva Friday. This saint, of course, is not a boy, but not a virgin either; she seems to be a very respectable matron.

“Everything in nature has its own unique properties that can be known by those who are willing to look for them. Above all else in the Northern Tradition is deep respect for the earth, which appears in the guise of the goddess, Mother Earth. This idea is the same in all versions of the faith, although the goddess may be called differently. She is the personification of the Earth, viewed as a sacred entity, and not as a huge inanimate stone, and is the basis of the worldview. As a result, all manifestations of the natural world should be revered, as well as places of power - places where the gods are present... The Northern Tradition sees in planet Earth not an inanimate (cosmic body), but a living entity with a spirit, "ond, which manifests itself in various forms corresponding to the fundamental qualities of the elements to which it belongs" (Pennick, 1989).

We salute you, O mother earth,

Mortal haven,

Be blooming and fertile

By the grace of the gods,

Full of food

What feeds our people.

Anglo-Saxon prayer (Ibid.)

The barren land spell in good old England was performed by taking seeds and putting them on the plow:

Erke, Erke, Erke,

earthly mother,

may the all-giver give you,

eternal sovereign,

rich lands,

flowering meadows,

fruitful fields,

multiparous, multiparous,

millet grown,

good grain,

barley too

excellent grain,

also wheat

The grain is good.

May he give

eternal sovereign,

and his saints,

mountain people,

master's lands

protection from ruin,

field and arable land

salvation from misfortune,

from an evil word

from an earthly spell.

Protect, all-giver,

Creator of the world

from a slanderous wife,

from an evil husband, -

my speech is strong

Yes it will be strong.

(Old English Poetry, pp. 23–24)

The pagan identity of the early Middle Ages in Rus' is also revealed as the cult of the Earth.

He, like the cult of the Family, according to the same V.L. Komarovich, “was in that era not only the lot of everyday or personal superstition of individual “neveglas”, but also quite formidable social force. Its involvement, like the cult of the Family, in inter-princely relations is beyond doubt. Both cults were closely related in the views and experiences of their adherents. The denunciation against those who believe in the birth of children on earth also concerns their faith in the Family. Other denunciations that speak less definitely about Rod, however, invariably call women in labor next to him, or, as is read in the most ancient lists of monuments, Rozhanitsa (in the singular)..." (Komarovich, 1960, pp. 103–104)

The author makes the undisputed assumption “that the “Rod” and “Rozhanitsa” of our incriminating monuments will exactly correspond to the pagan cults of the Rod and the Earth, which were just as firmly united in ancient Russian life itself.” Taking into account the identification in teachings against paganism of one of the Mothers in labor with Artemis, it is precisely such a Mother in labor that is unlikely to be correlated with the giving birth Earth, although she undoubtedly performs midwifery functions.

But if V.L. Komarovich’s constructions are not entirely correct, he is right in the following: “If we look at all those places in the chronicle where more or less stable formulas of their customary law were put into the mouths of individual princes, then here too we will meet the same two concepts and even terms: clan and land. In particular, the cult of land was connected with princely ownership through the ancient Russian customary right to land ownership in general. The oath by the earth, which attracted the attention of Pavlov-Silvansky in this last one, is exposed as a forbidden relic of paganism already in the same “Word of how the trash of existence bowed down to an idol” (11th century): “O, tear up the turf (cut out) on the head, laying it down, to take the oath." The long dominance of this custom is also evidenced by its numerous later survivals collected by Smirnov (33). The pagan cult of the earth clearly appears in some of the surviving features of the princely life and rule. For example, Rurik of Smolensky had a son - on the way from Novgorod, in the city of Luchin; at baptism he was given “the grandfather’s name Mikhailo, and the prince Rostislav, the grandfather’s name”; what it meant to assign a grandfather's name - we already know in part; but this is not enough: where the princess found herself giving birth, “I erected the Church of St. Michael in the place where she gave birth.” Why it must be “in that place”, and not somewhere nearby - which would, of course, be easier and simpler - is again clarified from international data on the veneration of Mother Earth: how the dying were certainly laid on the ground “ut extremum spiritum” redderent terrae" in the belief that the soul, exactly where the dying person is laid, will return to the mother's earthen womb, so the exact opposite transition to the newborn of the soul of a deceased ancestor - most often just a grandfather - from under the earth was again imagined possible only where the birth took place.

In a random slip of the chronicler, precious everyday details reveal, as we see, both the veneration of the family and the veneration of the land at the same time, one with the other in an indissoluble connection. The earth is doubly honored: both for the fact that it receives deceased grandfathers, and for the fact that it gives back the souls of their newborn grandchildren; this family is doubly honored, as it has now become clear, an ancestor passing from generation to generation, now returning to the earth, now from it, with the first cry of a baby, emerging again for further above-ground life, like an epigone; in the exact sense of the word, or, if you prefer, like grass, tree or grain. Finally, one can see the extent to which the views inherited from pagan antiquity came into close contact with the sphere of princely customary law: having given his son both his grandfather’s names, marking the place of birth with a church building, the father of the newborn, Prince Rurik, in conclusion “gives him the city of Luchin, in which born"; that is, before us is one of countless examples of the princely “series,” happily distinguished from the rest only by the visual evidence of the circumstances that gave rise to it; but they, as we see, do not put up with either the presumption of the patrimonial theory, or the presumption of the theory of “ladder ascension”: from neither one nor the other can one derive the prince’s right to own the city as a “grandfather” only because he was born in it; A happy accident helped to derive such a right from the pagan cult: the momentary loquaciousness of the chronicler. But how many similar other customary rules remain unrecognized due to its annoying laconicism? ( Ibid.).

Having given a number of striking examples of this view, Dietrich notes: “Such a relationship (of a child with the soul of an ancestor) must have had a very deep basis in the once very specific views regarding the afterlife (Weiterleben) of ancestors, if grandchildren, according to the ancient customs of so many peoples, were consistently endowed the name of the grandfather... In our language, even the word “grandson” (Enkel) actually means nothing more than “little grandfather”” (see: Dieter ich Al Mutter" Erde, p. 25).

The cult of the Earth-Mother persisted for a very long time and is correlated by many researchers with the course of Strigolism:

“In the middle of the 14th century. under the Novgorod Archbishop Moses, who built 13 churches in Novgorod at the expense of the Sophia treasury and was forced to leave the department twice at a time of popular unrest, the church launched an offensive against all types of deviations from Orthodoxy, both towards the paganism of his great-grandfathers, and towards the newly emerged humanistic heresy of the Strigolniks . It was not for nothing that the Strigolniki celebrated the second passing of Lord Moses in 1359 by installing the famous Ludogshchin cross in one of the city squares, outlining the main theses of their teaching” (Rybakov, 1987).

“In the summer of 6884... the Strigolnik heretics, the deacon Nikita and Karp the simpleton and a third person with them were beaten in Novegrad, throwing them from the bridge, the libertines of the holy faith of Christ,” reported the “Piskarevsky Chronicler” (PSRL, vol. XXXIV. M., 1978 ).

The famous collector of teachings against paganism N.M. Galkovsky writes (Galkovsky, 1916):

“...the universal ancestor of the earth, nurturing in its bosom the plant and animal world, including humans, was in the minds of our ancestor a mother waterer and nurse during life, and after death she hid him in her bowels. As such, she aroused reverent veneration, was a shrine, “The Earth is a holy mother.” By folk beliefs , a foul speaker who utters “swear words” will not be forgiven, because with such words the mother of the earth is vilified. They swore by the earth in disputes about land ownership; the arguer put turf on his head and walked around a piece of land to prove that this land belonged to him. This is a very ancient custom, noted in the Slavic translation of the word St. Gregory the Theologian: “The shit is cut open (cut) on the head, laying down the oath.” The Church fought against this pagan way of swearing in, trying to replace the turf with an icon; As a result, they began to use both turf and icons in boundary disputes. We personally heard that even in recent times, robbers, having robbed travelers, but not wanting to kill them for any reason, took an oath of silence from the robbed, forcing their victims to swear with a lump of earth in their hands, and then eat this lump. Usually, those who swore in this way remained silent all their lives about what happened to them and only before death they opened up about the terrible event they had experienced. We believe that this method of swearing with earth in hands, which was then eaten, is an echo of hoary pagan antiquity. Equally ancient must be recognized the belief that it is easiest for a person to die on earth; It is especially difficult to die on a feather bed (for a rich person). If the patient was “difficult” (suffering seriously), but could not die, he was lowered to the floor (peasants used to always have an earthen floor; now, when the floor is usually made of planks, straw is laid under the patient). The touching custom of washing the dead and dressing them in everything clean is well known: in addition to natural respect for the deceased, there is also the old concern not to disturb the purity of the earth. We consider the confession to the earth to be an important proof that in prehistoric times the earth was an object of veneration. It is known that the Strigolniki heretics (14th–15th centuries) repented not to the priest, but to the earth. Prof. S.I. Smirnov pointed out what elements are included in the Eastern Christian custom of confession without a confessor, before shrines: the pagan cult of the earth; the popular idea of ​​the earth as a judge and the idea of ​​the earth as the redeemer of sin, developed in Eastern folk Christianity. Prof. Smirnov means Strigolniks. Confession to the earth still exists today among some schismatic sects and among the common people in general: if there is no one to repent, repent to the earth. It cannot be argued that the current confession to the earth is an echo of the Strigolnik heresy. But one might think that the psychological foundations of the Strigolniks and the schismatic-bezpopovtsy are the same. Close to confession to the earth is the ritual of farewell to the earth before church confession, when the speaker asks for forgiveness from the sun, moon, rain, wind and especially from the earth. Prof. S.I. Smirnov believes that this forgiveness with the earth before church confession is nothing more than a people’s confession to the earth, complementing church confession.

From the above we can conclude that the cult of the earth was inherent in our pagan ancestors. This was the most ancient cult, over which was layered a new formation of gods, personifying the sun and natural phenomena: Perun, Dazhbog, Stribog, etc., just as among the Greeks the most ancient Uranus and Gaia were replaced by a younger generation of gods. But the worship of the universal mother earth never fell into complete oblivion. The ancient Russian scribe instinctively felt the pagan element in calling the earth mother and saw in this a departure from Orthodoxy; denouncing the Latins, he reproached them for “swearing mothers at the earth.” We believe that the cult of the earth has been preserved in its most ancient form: it is veneration without temples, rituals, and even without a clearly expressed idea; at the basis of this cult is the consciousness of closeness and dependence on the earth, hence the reverent veneration of the earth, its universal mother. This consciousness is inherent in all people. Under the influence of a pure Christian worldview, this consciousness has its, so to speak, legitimate dimensions. But where there is no pure Christianity, the ancient cult of the earth expands, as we see among the Strigolniks and our schismatic-bezpopovtsy. This veneration is not alien to the modern peasant, as we see from the following fact, personally known to us. One peasant in Dorogobuzh district, Smolensk province, had no livestock and was dying. One good friend of the peasant, in great secrecy, advised the loser, secretly from everyone, to go out into the yard at sunrise and bow to the ground three times without a cross or hat. The peasant did this, and from that time on he began to keep livestock. But then he realized that he was bowing not to God, but to the earth, and, considering his act a sin, he repented of it. - This incident clearly shows us that the ancient cult of the earth secretly continues to live; this is precisely a remnant of paganism: it was necessary to bow without a cross and in secret.”

The Ust-Tsilma Old Believers responded to the invitation of Orthodox priests to confess: “We confess to God and mother - damp earth"or "I will put my ear to the damp Earth, God will hear me and forgive me." They also asked for forgiveness from the earth in case of illness or approaching death. In the spiritual verse “The Unforgivable Sin,” the Earth appears as the bearer of moral truth, a special law of tribal life. According to the beliefs of the Eastern Slavs, dating back to the era of Ancient Rus', the righteous bosom of the Earth does not accept sorcerers, suicides and those who were cursed by their parents (Toporkov, 1984).

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DIVYA - goddess of the bright night, goddess of the Moon, Divya's sign also resembles the moon.
It is believed that Divya, the Goddess of the Moon, was created so that people could learn to distinguish Light in Darkness, for Night is a symbol of inertia and darkness, illusions, delusions and the revelry of dark forces; and the night star with its soft reflected light helps us find a way out. And every night Divya appears in the sky with a beautiful golden crown on her head.
She illuminates the path of people in the darkness, protects dreams, and symbolizes with her behavior the unchangeable law of existence - day must give way to night, night must go away, because after it there will come a light time. So, people living under Divya - the Moon show us with their changeable character that everything in this life can change, and we just need to continue living in order to meet the dawn.

The name of the goddess Divia is found in the translated “Conversation of Gregory the Theologian on the Test of the City (hail)” in that part of it that is recognized as an insertion by a Russian scribe of the 11th century. Various relics of paganism are listed here, such as praying at wells to bring rain or worshiping the river as a goddess and making sacrifices. It follows: “Ov Dyyu eats, and the other - Divya...” It is unknown who is meant by the goddess Divya, but, in any case, it must be some kind of primary goddess, equal in size to Dyyu.
In the “Tale of Idols” the goddess Diva is mentioned after Mokosh and before Perun, which also speaks of important place occupied by this goddess in the pagan ideas of the Slavs.
Div is one of the most controversial images of the Slavic mythopoetic system. It is obvious that Div (other, later and less common names are Dy and Diy) was directly related to the divine pantheon. According to the “Word of St. Gregory,” Div is the god of the sky, or rather, of heavenly light. L.A. Barkova in her research says that initially the name “Div” itself meant “heavenly god,” apparently having a fairly broad meaning that went beyond a single personification. Over time, the name “Div” acquired the meaning “wonderful” (hence – wondrous). At the same time, there is an obvious connection with Sanskrit, where the word “deva” means “shining” and comes from the form “div” (div).

It is curious that in “The Lay of Igor’s Campaign”, as well as in “Zadonshchina”, the image of Div does not carry positive imagery. In the mentioned texts, Div is, if not hostile, then at least clearly not a positive image. In fact, in the “Word” Div is an image of a catastrophe (“Div has already fallen to the ground”), therefore on this moment There is no consensus among researchers regarding the interpretation of this image.

It is possible that Div's functions as a god changed over time. In this case, there must have been legends describing these changes, but if any occurred, they were not preserved, either in oral tradition or as documentary monuments.

Since in almost all Indo-European mythological systems there is an earth-sky pair, it is quite logical to assume that Div and Diva are such a pair, since Div correlates with the sky and the light of the sky. Divya is the goddess of Mother Cheese-Earth, fertilized by the heavenly waters of Dyya. Divya, divitsa and other derivatives come from here.

Divya– Slavic Goddess Luna, sister of Khorsa, the Sun God. Mention of the Goddess Divia is found in Christian treatises dedicated to the fight against the worship of ancient Gods. Such references indicate that the Goddess Divya has been revered since ancient times. The importance of Divia, the Moon Goddess, in the Slavic pantheon is indicated by widespread Lunnitsa amulets jewelry associated with the power of the Moon Goddess.

Divya, the Moon Goddess, is most often approached by women. Divya is asked for girlish beauty and attractiveness, many beauty spells are read in the light of the moon, Those in the know turn to the Moon Goddess to develop intuition and prediction abilities.

The Slavic Moon Goddess Divia was created by the Creator Rod, just like her twin brother Khors, God of the Solar Disk. Goddess Divya was created so that people could discern the light in the darkness. Unlike the sun, the moon shines with reflected light, but is still able to give people the opportunity to see what is hidden in the dark.

Divya, the Moon Goddess, protects people's sleep. In addition, the moon helps to keep track of time. Exactly moon month became the first measure of time, and the Knowers even now in Slavic rituals are guided by the light of the moon.

Legends and myths about the Slavic Goddess Divia

The goddess Divia rarely participates in Slavic myths, because every night she is busy - riding across the sky in her carriage, just as Khors, the Sun God, travels across the sky during the day. Divya's chariot is driven by a pair of snow-white horses (in some legends, horses are black as night) or a pair of steep-horned bulls. Divya is similar in posture and movements to her brother Khors, but they do not manage to see each other: as soon as Divya’s carriage leaves the sky, Khors goes to rest and vice versa. True, sometimes the sun and moon still meet and we see them in the sky at the same time. Slavic myths say that this happens because Divya persuaded Dyya, the God of the Night Sky, to allow her to sometimes see her brother.

Amulet - symbol of the Goddess Divia

Amulet of the Goddess Divia - Lunnitsa. This amulet looks like a crescent moon, there are many varieties of it. Sometimes the horns of the crescent are directed downwards, sometimes upwards, there are round, closed moons, reminiscent full moon, and even jewelry that depicts three moons at once (growing, full and aging).

The Lunnitsa amulet helps fortune tellers and Knowers; it is worn to develop clairvoyance and intuition abilities. In addition, Lunnitsa brings women happiness in love. Three-horned Moon, a talisman that has a third “horn” of a crescent moon in the center, resembling a bunch, brings early conception and the birth of healthy children.

Attributes of Goddess Divya

Natural phenomenon- month, moon.

Animal- horses.

Bird- owl.

Metal- silver.

Treba (offering)– ribbons, girl’s jewelry.

Divya – Patron Goddess

The Moon Goddess Divya can be the patroness of both women and men. People who are close to Goddess Divya are drawn to everything beautiful and unusual. They have a refined perception of the world and trust their intuition. Often those who are close to the Slavic Moon Goddess are interested in magic, fortune telling, and try to develop their abilities for sorcery and creative people. Such a person can be vulnerable, his character is contradictory, his feelings are changeable. Periods of growth and activity give way to decline. But then revival always comes along with new ideas, openness to people, and optimism.

IN character those who are close to the Slavic Goddess Divia, there are such features:

• romanticism;
• vulnerability;
• daydreaming;
• love of creativity and magic;
• disorganization.

Divya in the northern tradition of fortune telling and magic

The symbol of the Goddess Divia is on one of the Slavic Rez Roda.

Reza number – 7.

Reza of Goddess Divya is ambiguous, it does not give a direct answer to the question, and its interpretation depends on the position of the moon in the sky during the reading. Reza of Goddess Divya advises balancing the internal and external. Therefore, during the waxing moon, this is advice to act more actively, and during the waning moon, the advice is to devote more time to reflection. In addition, Reza Diviya appears in a reading when the questioner has the opportunity to listen to intuition and understand something important. In addition, Reza Diviya appears in a reading when the questioner has the opportunity to listen to intuition and understand something important.

Read more about the meaning of Reza of the Goddess Divia in fortune telling in the article

God Dyy (Div) - Slavic God Prosperity and Wealth . He was born by Rod from the heavenly goat Seduni at the beginning of time, as the bright God of Heaven. His wife was Mother Earth. This God grants prosperity, good luck in trade and any matters related to money.

Dy tried to help people and did everything to make their life easy. He made sure that their crops were irrigated by rain on time, so the harvests in those days were plentiful and rich. His marriage with Mother Raw Earth was very happy, and beautiful children were born from him. children- Churila, Indra and Diva.

But after some time, Dy felt inclined towards dark forces and called himself God of the Night Sky . And those who rejoiced in pitch darkness and night more than in a bright and clear day began to worship him. Thieves and robbers began to turn to Dy for help, and to bring him rich demands for his protection in their dashing affairs. Dy liked this, and he began to consider himself the God of Wealth. He came into possession of many strange things that could not be easily found. Dy received from the treasures of the Ancient people and boots, and invisibility hats, you can’t list everything from the riches that he acquired.

But that too passed. Now God Dy is the patron of Wealth honestly acquired, that which people rightfully own.

Now Dyy is considered patron of merchants . People turn to him when they want to find success in matters related to making a profit or gaining wealth. Dyy willingly responds to such requests and helps those who seek to gain wealth, but does not encourage dishonest methods (although he allows some excitement and guile without causing harm to others).

Dyya's appearance no one could remember different people they even saw him differently. Reviews about him agree on one thing: he is a whirlwind-man, sparkling like lightning, who suddenly appeared on the path of an army going on a campaign to battle, and called out prophecies: sometimes terrible, sometimes favorable.

Dyi lived in the Ural Mountains. He was born as the bright God of Heaven, that sky through which clouds and clouds walk, from which rain pours. He was loved by people, indulged their desires, watered the crops with rain at the right time, thanks to this people received good harvests.

God Div is also credited with a secret relationship with the wife of the god Barma, Tarusya. According to legend, it was from this union that the people came that gave birth to the Divy people. According to this theory, Dy lived in the Ural Mountains and sent rain to people in order to water fields and crops. In his service were giants, Divya's people, who were his great-grandchildren, from the children of Tarusya. He demanded too much tribute from them, and eventually the giants stopped honoring their ancestor. Then, in anger, Div called himself the god of the night sky and the wicked began to worship him: murderers, thieves and robbers. People who no longer received rain from Div asked for help from the wise Veles, who overthrew the dark Div ​​into the Navi world. But Viy helped Diva, and he returned to his monastery. Deciding to make peace with Veles, Div invited the sage god to his chambers, where he invited him to drink from a thicket full of poison. As a result, Veles was poisoned and cast into the Navi world, where he found his wife, daughter Viya - Yaginya. There are suggestions that Viy helped Div for a reason, they say he wanted to get Veles as his son-in-law. At the same time, the son of Div, Churila, together with the giants, defeated the Svarozhichi. As punishment for their insolence, Svarog locked the giants in the very heart of the Ural Mountains, and took the repentant Churil, who presented Svarog as a gift of gold from secret dungeons, into his service. The feud between the Irian gods and Div was over, and he again became a light deity.



DIV DIV

diva, a character in East Slavic mythology. Mentioned in the medieval “Words” - teachings against paganism (in the form of “div”) and twice in the “Tale of Igor’s Host”: confined to the top of the tree (“Div calls to the top of the tree”) and goes down (“the div has already fallen to the ground” ). A demon and a female mythological character with a similar name is known among the Western Slavs (Czech divy muž, diva žena, Polish dzivožona; Serbo-Lusatian dziwja žona, dŸiwica, usually associated with the forest), as well as among the Southern Slavs (Bulgarian Samodiva, synonymous with samovile, see Pitchfork). The word was originally associated, on the one hand, with the Russian “miracle” and related Slavic designations for miracle, on the other hand, with Slavic and Baltic words meaning “wild”, originating from “godly”: cf. Ukrainian diviy - “wild”, Staroslav. "divii", Bulgarian "div", Polish dziwy, “wild” in Latvian. dieva zuosis, " wild goose" - originally in the meaning of "goose of God"; Wed also cognate Hittite šiu - "god" in šiunaš huitar, "animals of the gods", i.e. " wild animals"; and typological Ket parallels - Esdδ Sel, “ wild deer", i.e. "deer of the god Esya." Development in Slavic negative values type "wild" is sometimes associated with the influence of Iranian mythology, in which a related word from the common Indo-European meaning "god" (see also Dyy) turned into a designation for a negative mythological character - a deva (see. Devas). In the meaning of “god”, the Iranians used a rethought designation of share (Old Indian bhaga): cf. glory God; both of these interrelated processes unite Slavic and Iranian languages ​​and mythologies. A trace of the ancient Indo-European meaning "god of the clear sky" (see Indo-European mythology) can be seen in the motif of D.'s fall to the ground, which has correspondences in ancient Iranian (patat dyaoš, “fell from the sky”) and ancient Greek (διοπετής, “thrown down from the sky”; cf. also the Hittite myth about the moon god who fell from the sky, and etc.).
Lit.: Ivanov V.V.. Toporov V.N. To the problem of the reliability of late secondary sources in connection with research in the field of mythology, in the book: Proceedings on sign systems, vol. in, Tartu, 1973.
V. V. Ivanov, V. N. Toporov.

(Source: “Myths of the Peoples of the World.”)

DIV

sky, father of gods and people, ruler of the Universe and creator of lightning (identical to Svyatovit and Svarog). Ancient Russian monuments speak of the worship of the god Div, and if in this evidence it is more likely to see an indication of a bright heavenly deity, then there can still be no doubt that already in distant antiquity the concept of dragons and cloud giants was associated with the word “diva”. “The Tale of Igor’s Campaign” mentions a diva sitting on a tree, like the Thief Nightingale and the mythical snakes. With the word “wonder” there is clearly a miracle, found in ancient manuscripts in the meaning of a giant, a giant; Sea miracle(Sea King), the lord of rain clouds, just like the Forest Miracle - a goblin, an inhabitant of cloud forests.

(Source: “Slavic mythology. Dictionary-reference book.”)

Synonyms:

See what "DIV" is in other dictionaries:

diva- div/… Morphemic-spelling dictionary

Div: Divas D.I.V. Part of the name or toponym Publius Licinius Crassus Dives Saint Pierre sur Dives (canton) Bretteville sur Dives Dives sur Mer Saint Pierre sur Dives Marcus Licinius Crassus Dives (son of the triumvir) See also Div WWE Search Divas ... Wikipedia

The main caliber of the Heavy Rock Corporation. The history of this thrash band began in the first half of the 80s at SPTU 39, where, by the will of fate, Viktor Alkash Lemkov and Sergey Lysy Taidakov ended up together. Having joined forces, they tried to play hard rock, but the army... Russian rock music. Small encyclopedia

A; m. Nar. poet. A fairy-tale creature of an unprecedentedly wonderful or terrible appearance. * * * DIV DIV, in East Slavic mythology one of the spirits wildlife … encyclopedic Dictionary

And husband. Star. ed. Report: Divovich, Divovna. Derivatives: Diva. Origin: (From the Latin divus divine.) Dictionary of personal names. Div a, m. Star. rare Report: Divovich, Divovna. Derivatives: Diva. [From lat. divus divine.] Dictionary of Russian personal... ... Dictionary of personal names

diva- 1st name of the human race, an origin in the mythology of miracles 2nd name of the human race is surprisingly rare... Spelling dictionary of Ukrainian language

DiV- “Movement and Air” Omsk scientific production company Omsk, education and science Source: http://www.regnum.ru/expnews/170584.html DIV Dzhugashvili Joseph Vissarionovich historian, USSR ... Dictionary of abbreviations and abbreviations

In East Slavic mythology, one of the spirits of wild nature... Big Encyclopedic Dictionary

M. Fairy-tale creature; monster, monster (in Eastern mythology). Ephraim's explanatory dictionary. T. F. Efremova. 2000... Modern Dictionary Russian language Efremova

- (Persian, div genius, Sanskrit div heaven, Lat. divinus divine). 1) evil spirit. 2) scarecrow owl, owl, nocturnal. crow; ominous bird. Dictionary of foreign words included in the Russian language. Chudinov A.N., 1910 ... Dictionary of foreign words of the Russian language

Books

• Wonder, little ones, Why should the ships be broken, little ones? How much transport is there at sea! Passenger and private ships, boats, cruise liners, sailboats, submarines, boats, military ships, and also: sometimes, barge, ship on the surface,…
• A tale about how the skin falls off at night, and open spaces are exposed for conquest during the day, Div Talaluev. Two fisherman brothers, living on the edge of the kingdom of Tird and fishing in an extreme river, because of their love for apples, accidentally intervened in someone else's misfortune and then ended up in a series of events. What's happening...