Mitus писал(а):- рубашка которая повила голову Всеслава и которую волхвы не сумели и даже побоялись снять, а может и попытались да он чуть кони не отбросил из-за кровотечения гемофилии, это именно то о чём я Вам и пишу. Её просто навязали = закрепили чтобы не бередилась и он бедолага так и жил всю жизнь.
Вот что мне в Вас нравится, так это то, что всегда ТОЧНО знаете как было. Тем не менее рассказ о Всеславе токмо часть известного эпоса:
У княгини или принцессы от змея-дракона родился необыкновенный сын. Он появился на свет в рубашке (последе), кусочек которой, по настоянию колдунов, всегда носит с собой. Ему предсказана необычайная сила и кровожадность, пугающие даже родную мать и заставляющие дрожать сыру землю. Ребенок быстро растет. Он обладает даром ясновидения, он вездесущ и могуч, по желанию он может превращаться в ясного сокола, в лютого зверя-волка и других животных. Его жертвы не могут ускользнуть от него. Счастье сопровождает героя. Он связан с силами ночи, угрожает самому солнцу, следы его запятнаны кровью, вампиры теснятся у его жилища. Но слава и страдания все время чередуются в его жизни. Из охотника он превращается в животное, из преследователя в жертву, и наоборот. [цит. Jakobson R., Szeftel M. The Vseslav Epos. Russian Epic Studies. Philadelphia, 1949, c. 68-69]
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Сапунов Б. В. Всеслав Полоцкий в «Слове о полку Игореве» //ТОДРЛ, т. 17, М-Л, 1961, с.78—79
В свое время я достал и копии страниц исследования, на который ссылается Сапунов, вот они:
68 Russian Epic Studies
...werewolf myth. In his penetrating study, "Dolon le loup," L. Gernet brings to light the pristine substance of the were¬wolf notion surviving in Indo-European folk traditions:54 there prevails a perpetual dramatic tension between two opposite, but ever interchangeable, roles of the wolf; it is a kind of antinomy — ''l`animal etant tour a tour poursuivant et pour-suivi."55 In the werewolf myth related by Euripides and elucid¬ated by Gernet the hero bears the name Dolon, "the crafty," and the same epithet is applied to Vseslav in the Slovo and in the bylina. But in spite of all his craftiness and cleverness, fundamentally he appears as an outlaw, like the "izgoj" Vseslav, and appropriately for a wolf, for whom the Scandinavian taboo name is vargr "peaceless, outlaw".56 And thus peaceless, precipitate flight is the distinguishing trait of the wolf, of Dolon, and likewise of the Polock prince-werewolf.
The existence of a wolf cult in the pre-Christian Slavic past is very probable.57 The community and similarity of lycanthropic beliefs in the Slavic world and the expansion of the Slavic werewolf name among the adjacent peoples (Greek vrukolakas, Turkish vurkolak, Albanian vurvolak, Rumanian varkolak) speak for the antiquity and tenacity of these be¬liefs. If the "Neuroi" in Herodotus' report are really ancestors of the Slaves, as many scholars believe,58 the legends about their magic ability to change themselves into wolves and about their struggle with serpents give us a glimpse of the distant Slavic past and of its mythology.59 Slavic, and more broadly,
Indo-
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54 Annuaire de l`lnstitut de Philologie et d'Histoire Orientates et Slaves, IV (1936), 189 ff.
55 "The strangler and the strangled..., the hunter and the hunted" in lycanthropic dreams (Nandor Fodor, op. cit., 316).
56 L.Gernet, op. cit., 200. According to the old Scandinavian custo¬mary law any wolf or werewolf was actually outlawed (I. Reichborn-Kjennerud, op. cit., 116).
57 Cf. J. Polivka, "Vlči pastyř," Melanges V. Tille (Prague, 1927), 519 ff; R. Čajkanovič, "Sveti Sava i vuci," Srpski Etnografski Zbornik, XXXI (1924), 157 ff.
58 T. Lehr-Splawinski, O pochodzeniu i praojezyznie Slowian, (Poz-nan, 1946), 13 f.
59 L. Niederle, Slovanske starožitnosti, Section I. Part I. Vol. II (Prague, 1926), 270 f. A belief close to Herodotus' version was still alive in the vicinity of Polock in the early XVII century when the renowned English traveller, Richard James, noted that "people of Narva and Livonia become werewolves every year, as incredible as it may seem to me: however, they assert and swear, kissing the cross, that it is
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69 Russian Epic Studies
European comparative mythology will have to deal here with a rewarding task. For the time being, we may collate our three versions of the Vseslav story with reference to the werewolf in Slavic popular tradition, and we can easily discern the ancient Russian myth in its most general outline:
The son af a princess and a serpent is born with a caul which he wears upon him at the insistence of magicians. His supernatural power and his eagerness to shed blood are predes-tined and make both his mother and Mother Earth tremble. He grows up and speedily acts as a beast; possessing the gift of second sight, he masters the art of magical transformations and leads the double life of a prince and of a werewolf. He is omnipresent, crafty, and wonder-working; the huntsman's fortune accompanies his predaceous, venturesome chase for power over the animal and human kingdoms. In vain his pros¬pective victims strive to escape. Intimately tied with the forces of the night, he threatens the sun itself. Where he comes run¬ning in wolf-shape, there the earth becomes stained with blood, and vampiric ghosts hover over his abode. Glory and suffering are inseparably intermingled in the course of his life as a werewolf — hunter and beast, persecutor and persecuted at the same time.
Each of the three sources abridges and adapts the Vseslav legend in its own way, according to its own literary purposes the Primary Chronicle reduces the lycanthropic element, the Slovo is not interested in the prince's infancy, and the bylina suppresses any tragic coloring. The caul occurs uniquely in the Primary Chronicle and the magic transformations only in the two other sources, but in this and similar cases, we are nevertheless in a position to consult folk beliefs and hence to ascertain the internal relation between these disconnected motifs and their mutual concomitance in the original Vseslav legend. Some components of this saga are assuredly better pre-served in the modern, yet oral bylina than on parchment, and as comparison with the Primary Chronicle indicates — certain passages are extraordinarily intact in the variant re¬cently recorded from Marfa Krjukova, our contemporary
(for actually so." See F. Psalman, "Un Russisant anglais au XVI-e-XVII-e siecle, Richard James (1572-1638)," Bulletin de Geographie Historique et Descriptive (1911), 372.
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Jakobson R., Szeftel M. The Vseslav Epos. Russian Epic Studies. Philadelphia, 1949, c. 68-69
