Geoarchaeology and Archaeomineralogy (Eds. R. I. Kostov, B. Gaydarska, M. Gurova). 2008.

Proceedings of the International Conference, 29-30 October 2008 Sofia, Publishing House “St. Ivan Rilski”, Sofia, 211-215.
“SPECIAL” STONES IN PREHISTORIC PRACTICES: CASES FROM BULGARIA
Maya Avramova
Centre of Thracology “Prof. Alexander Fol”, Bulgarian Academy of Sciences, 1000 Sofia

ABSTRACT. The flint and other stone artefacts are among the most numerous finds excavated during the investigation of prehistoric sites –
settlements, necropolis, sanctuaries and others. Their typology, technology of manufacture and functional application has been a topic of special
studies which reveal significant parts of the production, economy and organization of the prehistoric society. Part of this material is presented in
complexes, related to the faith and customs of the ancient agrarians and shepherds. To the flint and other stone tools one must add stones as raw
material, which are also part of the sacred set of objects used in specific rituals and deposited in burials, as well as in the bases of houses, furnaces
and sanctuaries – from the Neolithic to the Late Antiquity. The special application of simple flint and other stones, as well as raw stone material has
been traced in several aspects: as amulets, votives, insignia and ornaments; as attribute (inventory) in the funeral rite; as object of sacrifice.

“Every small stone can be the primary rock,

if one can believe it” Unique is the hoard, found either in the context of a
Alexander Fol – Orphica Magica I, 77 settlement or necropolis in the area Zhelyuskova Koriya
(village Elhovo, Stara Zagora District). The artefacts were
The flint and other stone artefacts are among the most found in a small lump of earth with pieces of red ochre. Among
numerous finds excavated during the investigation of the artefacts is a mace from white well polished marble, a
prehistoric sites – settlements, necropolis, sanctuaries and miniature carnelian axe and an amber bead. A groove has
others. Their typology, technology of manufacture and been made on the mace probably as a place for the axe which
functional application has been a topic of special studies which has been fixed by some kind of plant resin. The craftsmanship
reveal significant parts of the production, economy and of the objects from rare and hard for cutting materials as well
organization of the prehistoric society. as the lack of traces for their utilization gives the right to
suggest their function as insignia, which have been buried in
To the flint and other stone tools one must add stones as raw the ground and covered by red ochre as signs for the sacred
material (most often boulders), which are also part of the character of the action of their “hiding” (Avramova, 2002, 17-
sacred set of objects used in specific rituals and deposited in 22).
burials, as well as in the bases of houses, furnaces and
sanctuaries – from the Neolithic to the Late Antiquity. The numerous ornaments – beads, bracelets, pendants and
amulets made from marble, carnelian, quartz, serpentinite,
The special application of simple flint and other stones, as jasper and other minerals or rocks, which have been found in
well as raw stone material has been traced in several aspects: rich burials mark the high social status of the deceased (men,
as amulets, votives, insignia and jewellery; as attribute women and children) but they also carry certain views of life
(inventory) in the funeral rite; as object of sacrifice. because of the place of their finding (water basins, caves,
stone quarries) and their colour symbolism, related to the main
The first group consists of miniature adzes and zoomorphic deities of this period – the great Mother Goddess and her son
amulets, made of nephrite and other minerals or rocks, and – the Sun.
found mainly in settlements from the Neolithic, as well as of The un-worked stones, placed in burial features as part of
maces and adzes-scepters. The stone adze-scepter is the inventory are more or less an exception in the burial ritual
preserved as a ruler (king) insignia through millennia, despite and definitely mark a special attitude to the deceased, in the
the appearance of copper and bronze tools. There are graves of which they are found. During the Neolithic only 3
numerous examples, but just some of the most important can such cases are known: in a female grave from Tsiganova
be mentioned. In two of the richest burials of the Varna Mogila (village Dositeevo) 2 sharp stones were placed along
Chalcolithic necropolis stone adzes were found as part of both sides of the body; a red stone was placed in the right
scepters whose wooden handles have been covered by gold hand of a 5-6 years old child in the complex settlement of
sheets. The adze from grave N43 (male burial) was made of a Kurdjali; while in the multilayer settlement of Kovachevo, 10-12
white limy sandstone and has no functional value, and the months old child is placed on a big stone (Bachvarov, 2003,
stone adze (volcanic tuff) from the symbolic grave N4 (with 110-111).
inventory typical for male burials) is precisely modeled, with
shining polished surface and without traces of utilization As non-regular objects can be interpreted also the two
(Ivanov, Avramova, 1997, 31, 41; Kostov, Pelevina, 2006, 27). millstones in Early Neolithic graves – one from Tsiganova
Mogila and one in a grave from Kurdjali, which also display a
In the settlements and necropolis from the Bronze Age stone special attitude towards the deceased (Bachvarov, 2003, 136).
adze-hammers without traces of utilization and zoomorphic The published cases of Chalcolithic grave features with un-
scepters were found, owned by the notables the social worked stones are also a few: in the necropolis near the Tell
structure – such are the Early Bronze Age zoomorphic Golyamo Delchevo, the bottom of the pit of grave N3 (male,
scepters found at Drama (Yambol District) and in a grave near 18-20 years old) was covered with “many small, rounded
the village of Kyulevcha (Shumen District), as well as the stone quartz pebbles” (Todorova, 1975, 59); in the necropolis near
adze-scepters from the Late Bronze Age from Pliska and the the Tell Vinitsa (Shumen District) un-worked stones as part of
village of Lyulin. the inventory were found at a place for sacrifice, in two

211
symbolic graves and in a child burial (Raduncheva, 1976, 77- and pale yellowish flint have been found (Historical Museum,
81). At the prehistoric necropolis near the Tell Golyam Ostrov Lovech, N141, 142, 175);
(near village Durankulak, Dobrich District) 1200 graves are ▪ the village of Bulgarene – in the area Orlova Glava, at about
investigated, but only in 11 of them un-worked stones are 7 km SW of the village, a hoard of knives placed in a vessel
found, placed under or around the body of the deceased. Two was found, unfortunately not brought to a museum and only a
of the graves are symbolic, 3 are female graves, and 6 – male single flint blade 10 cm long with a pale yellowish colour has
graves. The grave goods display a relatively high status of the been preserved;
deceased and the stones point out to a more specific attitude ▪ the village of Svoboda, near Chirpan – a hoard of stone
of the living towards the buried individuals (Avramova, 2008, adzes is discovered by chance in 1935 in the area Darakchiite
220-221). at 0.30 cm depth. The adzes are 29 in number, piled together,
well polished, with a length from 2.5 to 25 cm and only few of
Flint artefacts, placed on the body or near the head are found them have marks of utilization (28 are in the Archaeological
only in 4 Early Neolithic burial places: Kurdjali, Ezero, Rakitovo Museum in Plovdiv, and 1 sample – in the National
and Slatina (Bachvarov, 2003, 109). The number of flint Archaeological Institute and Museum in Sofia; they are
artefacts, placed as part of the burial inventory (in cases as supposed to be Late Neolithic, from the end of the VI mill. BC;
single grave goods) significantly increases during the Late Tsonchev, 1946, 209).
Neolithic and during the entire Chalcolithic period. For
example, only from the necropolis near the Tell Golyam Ostrov The hoards of flint tools found in settlements and dwelling
(near village Durankulak) there are 187 artefacts, found in 135 places are numerous. Of importance is their exact place in the
graves from the Late Neolithic (Hamanjia I-II and III culture) corresponding structure, which gives opportunity for
and the Chalcolithic (Hamanjia IV and Varna culture). The interpretations.
technological and typological analyses of the artefacts can
point to the sources and production centres of raw material. A Tell Russe. During the first stage of the excavations in 1949-
conclusion has been drawn in this respect that arrowheads are 1953 several hoards of flint artefacts have been registered,
found only in male graves (Gurova, 2002, 247-260; Sirakov, found at different depths. One of them, composed of “15 well
2002, 213-246). Flint artefacts from burials can not be related preserved curved flint knives” was found at 2.20 m (made of
to a possible function as tools or gifts beyond this world, and pale yellow flint and traces of use). A second hoard is from
they ought to be semantically interpreted as divine symbols of 3.70 m depth and is composed of 24 pale yellow flint knives
the supreme deity of the prehistory period – the Sun. The which have not been used. The third hoard is from house N2 at
thunder is the weapon of the God of Heaven in all religions and a depth of 4.70 m, composed of 30 flint knives and scrapers,
the place, which he strikes with the lightning, becomes sacred, made of flint of different colour, and on most of the artefacts
and the stricken people become initiated. It was believed that there are no traces of use (it is suggested that they have been
the so called “thunder stones”, most of which are nothing else buried later at such depth). Other 16 flint knives and scrapers
but prehistorical flints, are the arrow points of the lightning and were found nearby which probably belong to the same hoard
they have been honoured and preserved with reverence (Georgiev, Angelov, 1952, 124-127). These hoards can
(Eliade, 1995, 77). This idea is vividly illustrated in the Roman probably be determined as building sacrifice during the initial
faith and ritual: “The oak tree has been dedicated to Zeus- building stage of the new settlement. In the period 1986-1990 a
Jupiter, because the lightning strikes most often this tree. The two store temple from the IV horizon (beginning of the Late
oak at the Capitolian Hill belonged to Jupiter Feretrei, who Chalcolithic) has been investigated, in which a modeled image
strikes, who slaggers, called as well Jupiter Lapis, represented of the Great Goddess – Mother and three vessels have been
by a flint. While making a contact, the priests killed the found. In one of the vessels a hoard of flints was found (Popov,
sacrificial pig with a flint” (Eliade, 1995, 101-102). 1993, 21).

Hoards of flint and other stone artefacts as sacrificial gifts Tell Hotnitsa. In house N5 of the ІІІ horizon a hoard of 24 non-
can be differentiated in two groups: 1 – found out of the context retouched flint slices from one core were found, probably
of settlements and necropolis; 2 – found in settlements and placed in a pouch as a building sacrifice (Chohadjiev, Elenski,
dwelling places. To the first group a hoard of stone tools from 2002, 15-16).
the Lovech District can be ascribed, which are not precisely
dated, but near the finding place the following prehistoric sites Tell Smyadovo. On the floor of a destroyed house there was
are known (Petrov, 1950, 213): a hoard of 59 artefacts ranging in size 14-17 cm – adzes,
▪ the village of Leshnitsa – 200 m NE of the village at a single scrapers, knives and bladelets without traces of utilization
place around hundred flint artefacts have been found identified (Macht, Herrschaft und Gold ,1988, 211).
as arrowheads or spearheads, knives and scrapers – all of
them made of pale yellow flint (Historical Museum, Lovech, Tell Golyamiya Ostrov (the village of Durankulak). In 1998 in
N1188-1204). At 3 km from this place flint cores were found, the SE part of the settlement from the VII horizon a building
thus the find can be interpreted as sacrifice made near the flint was investigated, in the base of which numerous flint debitage
quarry. pieces with miniature sizes (personal observation) were found.
▪ the village of Smochan – in the area “Kasa Popanets”
spearheads, arrows and knives made of white flint were found Tell Cjakmaka (near Isperikh). The settlement is situated
(Historical Museum, Lovech, N72, 132, 136, 137); near one of the large flint deposits in the region. At a distance
▪ Lovech – at about 5 km to the West of the town, near the of 500-1000 m from the mound pits with large dimensions
fountain Gyurevets arrow points and knives, made of dark grey (diameter 5-8 m, depth 1.5-1.8 m) were investigated, that were
filled with cores, flakes and debitage from the flint production –

212
the pits have been interpreted as parts of a workshop (Skakun, ▪ the village of Tatul, Momchilgrad Region. Sherds, flint
2006, 62). In is more likely that they have a ritual character and debitage, animal bones and stones of different sizes are
these deposits are a sacrifice to the Great Goddess – Mother, arranged in the base and the fill of ritual furnaces at a
in order to give “birth” again to flint of a good quality. A similar sanctuary from the Bronze Age (Ovcharov et al., 2008, 544-
idea is suggested for the ore pits at Mechi Kladenets (Stara 546).
Zagora), where after the exhaustion of the ore the shafts have
been intentionally filled up. The tradition of placing stone objects or flint flakes in burial
structures was preserved even in the Antiquity period. Two
Flint artefacts are known also from hoards and structures of cases can be mentioned:
closed complexes with different objects. Several cases can be ▪ mound N13, Sboryanovo – in the lower part of the mound at
listed: a single place 46 flint artefacts were found. From them only 13
▪ the village of Samovodene (Veliko Turnovo Region). In the have been used as tools and the rest are semi-handiworked
sacred space of the Early Neolithic settlement a cult shaft is articles and debitage. The use wear analysis and the
found, where periodic sacrifices have taken place – the layers typological analysis of the flints identifies them as prehistoric
comprised burned sherds, animal bones, plant wood residues objects, but they have been re-deposited during the
as well as numerous river pebbles (Elemski, 2003, 194); construction of the tomb and its mound. Flint objects of similar
▪ Tell Golyamiya Ostrov the (village of Durankulak). In the characteristics have been found also in burial from the
necropolis situated on the West bank of the lake, 62 of the catacomb culture on the Don River (Gergova, 1996, 23;
Chalcolithic grave sets have artefacts placed in a vessel (the Skakun, 1996, 216-222);
set including flint blades, smoother, a lump of red ochre, bone ▪ mound N12, Sboryanovo – at a level of stones in the tomb a
awl, mussel shell and a bone or copper hair needle). The fragment of a stone vessel and a stone mortar with traces of
vessels are miniature models of the large vessel-depots, red pigment were found (Gergova, 1996, 31, 41).
known from the settlement. The largest number of sets is found
in female graves – 32, followed by the male graves, the The role and the symbolism of the rocks and the “special”
symbolic graves, and rarely – in child graves. In all the cases, stones in the Antiquity period of the Balkans and Asia Minor is
the graves have a very rich inventory. The set of objects discussed in the monograph Rock Topoi of Faith in the Eastern
placed in the vessel obviously is related to certain magic rituals Mediterranean and in Asia Minor during the Antiquity (Fol,
for the fulfillment of victory over the illness or death and/or new 2007). An outstanding example for the application of stone in
birth after the transition to the outer world. The obligatory the misterial ritual can be cited here: “A strong indirect prove
presence of flint (male – solar) and smoother (female – for the Mycenaean rock antiquity of Eleusina is the priest, who
chthonic) mark the most important presence that ensure new “wears a stone”” (Fol, 2007, 56).
life (Avramova, 2008, 223-224);
▪ the village of Peklyuk (Sofia District). In the area Gornite In the traditional Bulgarian rituals and customs, the faith in
Ushi, on a low terrace near the rock massif Krivsha a structure the magic power of stones is still preserved: “According to the
composed of 6 stones arranged in a circle of 1 m in diameter is folklore tradition in the fight between the „hala‟ (mythological
investigated. In the NW part of the circle other three stones female monster or dragon) and other village dragons the
form an inner circle that is 0.50 m diameter. In the outer circle dragon throws fire arrows and stones, which result in lightning
a vessel with cover was found, while in the inner circle there and thunder. A popular idea is that St. Iliya makes the arrows
was a broken plate, animal bones, charcoal and charred and gives them to the dragons to fight the „hala‟. These arrows
wheat. Burned daub, burned wheat, 6 flint knives, 2 bone penetrate 40 „arshins‟ (1 „arshin‟=28 inches= 68.75 cm) deep in
ornaments, quartz model of a human leg and a small pale the earth and they appear on its surface only after 40 days.
pinkish stone were found in the vessel. The structure is located The arrows are called „bozha strela‟ (God‟s arrow), „treshten
at a significant distance from the discovered settlement. The kamak‟ (thunder stone), „grom padina‟ (something that fell after
finds are dated to the Late Chalcolithic (second half of the V thunder), „strela‟ (arrow), „grumnato kamuche‟ (small thunder
mill. BC) and are interpreted as a symbolic burial (Petkov, stone) and it is believed that they can cure, bring luck and
1961, 67-68). It can be suggested that this structure is a protect from „treshtavane‟, and also that, evil can not enter a
sacrificial place in a pit made near a rock massif with two house with such a stone. The stones are tied to children to
caves and a probable rock sanctuary; ensure health and to cure epilepsy” (Georgieva, 1983, 84).
▪ Tell Omurtag. In an undisturbed by fire horizon of the
settlement (first half of the Late Chalcolithic, 4500-4300 cal The „treskavitsa‟ (thunder) according to the folklore tradition
BC) a hoard in a vessel was found including 11 fragments of is an arrow of fire with a sharp flint edge. When it thunders and
Spondylus bracelets, 8 small Spondylus fragments, a Cardium there are lightings, “St. Iliya trows these arrows with his bow
shell, broken perforated bone pendant, one polished stone targeting those men, who have many sins and do not want to
bead, two bone plates, three pig incisors, two flint proximal take any penitence.” The fallen arrows intrude deep into the
blade segments, a piece of pumice (imported), one trapezoidal earth. If someone finds such arrow, this is good luck, because
miniature polished stone axe and two quartzite polishing such an arrow is very curative and protects the house
pebbles (smoothers) (Gaydarska et al., 2006, 9-62); (Marinov, 1981, 63-65).
▪ Lyubimetz. In the pit sanctuary Dana Bunar 2 pits from the
Late Neolithic (culture Karanovo III-IV and Karanovo IV) are The sorcerers and witch doctors also often use river pebbles,
studied where numerous flint artefacts, millstones, hammer- which they transform in magic objects and with which they cure
stones, quartz balls and grindstones were found together with different illnesses – for example a dead bone, wart and
fragmented pottery, charcoal, ash and animal bones (Nikolov different swellings (Todorova-Pirgova, 2003, 268, 337, 345,
et al., 2007; 2008, 57-60; Nikolov, 2008, 32, 33); 382).

213
 Prof. Yordan Yordanov. Veliko Turnovo, 193-197 (in
One interesting ritual has been preserved for a long time in Bulgarian).
the Rhodopes. In the night before the New Year (when the Sun Eliade, М. 1995. Treatise on the History of Religions. Sofia (in
is “born” and is the weakest) boys go to the river to collect Bulgarian).
smooth stones. In the morning they carry these stones to each Fol, А. 2004. Orphica Magica. I. Sofia University “St. Kliment
house and place them on the chest of the owner or ‟buhali‟ on Ohridski”, Sofia, 252 p. (in Bulgarian)
the floor with good wishes. “The number and the size of the Fol, V. 2007. Rock Topoi of Faith in the Eastern Mediterranean
stones brought in one house served as indication for the and in Asia Minor during the Antiquity. Studia Thracica 10,
respect of the house and generosity of its owners. The Sofia, 479 p. (in Bulgarian with an English summary)
gathered river pebbles at „Surva‟ (New Year) have been called Gaydarska, B., J. Chapman, I. Angelov, M. Gurova, S. Yanev.
„papune‟ and they have been placed in the base of new 2006. People, objects and connections: Chalcolithic
buildings or used for strengthening of old stone fences and collective find of Spondylus shell from the settlement
gardens, so that the brought solemn words should stay at the mound “Omurtag”. – In: The Town Omurtag and the
house” (Raichevski, 1998, 12). Omurtag Region. History and Culture. Vol. 4. Veliko
Turnovo, 9-62 (in Bulgarian).
A similar ritual, but organized at Eniovden (at the Summer Georgiev, G., N. Angelov. 1952. Excavations of the settlement
solstice) has been observed in Sozopol. The owners of each mound near Russe in 1948-1949. – Proc. Archaeol. Inst.,
house bring from the Sea one round or oval stone, throwing 18, 119-194 (in Bulgarian).
before that an old Sea stone, so that everything bad can go Georgieva, I. 1983. Bulgarian Folk Mythology. Nauka i
with it. The woman of the house shows the exact place of the Izkustvo, Sofia, 209 p. (in Bulgarian)
stone in the house (usually behind the front door), so that the Gergova, D. 1996. The Rite of Immortalness in Ancient Thrace.
stone should protect the house and should accumulate every Sofia (in Bulgarian).
evil. Similar ritual has been kept in most of the towns along the Gurova, M. 2002. Mobilier en silex de la nécropole
Southern Black Sea coast (Porozhanov, 2004, 133). Dourankulak – analyse fonctionalle. – In: Durankulak. Band
II. Die prähistorischen gräberfelder von Durankulak. Teil 1.
Instead of conclusion a few citations from the “Mythological Sofia, 247-260.
Library” of Apollodor can be presented. “After the deluge, by Ivanov, I., M. Avramova. 1997. Varna Necropolis. Agato, Sofia,
which Zeus has killed the people from the Copper Age, 50 p. (in Bulgarian)
Deucalion and Pyrrha wanted to continue the human race. At Kostov, R. I., O. Pelevina. 2006. Mineralogical-petrographical
the advice of Zeus they started to through stones behind their structure of the stone artefacts from the Varna Late
backs, and those thrown by Daucalion became males, and Chalcolithic necropolis. – Interdisciplinary Studies, 19,
those by Pyrrha – females. This is the etymology for people Archaeological Institute and Museum, Bulgarian Academy
“laós” from the word “láas” – stone (Book 1, 7, 2). “Hermes of Sciences, 25-31 (in Bulgarian with an English summary).
wanted from Apollo for the syrinx, created by him, to be Macht, Herrschaft und Gold. Katalog. 1988. Saarbrücken,
teached to the sorcery art. Thus Apollo took the syrinx and in 211 S.
his return teaches Hermes to foretell by small stones” (Book 3, Marinov, D. 1981. Folk Faith and Religious Folk Customs.
10, 2 and note N396 – these stones have been called “thriai” Selected Works. Vol. І, Sofia (in Bulgarian).
and have been related to three sisters, which bred Apollo on Nikolov, V. 2008. Ritual structures during the Neolithic in the
Parnas; stones were placed on a tripod in the Delphi‟s temple, Bulgarian lands. – In: PHOSPHORION. Studia in honorem
which moved when the sorcerer was foretelling the future in Mariae Čičikova. Acadmic Publishing House Prof. Marin
ecstasy). Drinov, Sofia, 28-34 (in Bulgarian).
Nikolov, V., V. Petrova, E. Anastasova, N. Elenski, D.
Andreeva, S. Ignatova, P. Leshtakov, M. Dotkova, E.
References Naidenova, M. Klasnikov. 2007. Archaeological
Avramova, М. 2002. One strange find from the Chalcolithic. – investigation of the Late Neolithic pit sanctuary Lyubimets
Аnali, 9, 13, 17-23 (in Bulgarian). – Dana Bunar 2. – In: Аrchaeological Discoveries and
Avramova, M. 2005. Magic adzes – votive objects and/or Excavations in 2006. Sofia, 44-47 (in Bulgarian).
amulets – Thracia, 16, Sofia, 123-136. Nikolov, V., V. Petrova, P. Leshtakov, E. Anastasova, N.
Avramova, М. 2008. Non-regular practices in the funeral rites Elenski, S. Ignatova, K. Boyadjiev, D. Takorova, M.
(according to data from the Chalcolithic graves in the Lyuncheva, M. Dotkova. 2008. Archaeological investigation
necropolis at the Big Island near Durankulak). – In: of the Late Neolithic pit sanctuary Lyubimets – Dana Bunar
Prehistoric Studies in Bulgaria: the New Challenges. Sofia, 2. – In: Аrchaeological Discoveries and Excavations in
219-228. 2007. Sofia, 57-60 (in Bulgarian).
Apollodor. 1992. Mythological Library. Narodna Kultura, Sofia Ovcharov, N., D. Kodjamanova, Z. Dimitrov, K. Leshtakov.
(in Bulgarian). 2008. Archaeological investigation of the rock site at village
Bacvarov, K. 2003. Neolithic Burial Rites. Bard, Sofia (in Tatul, Momchilgrad region. – In: Аrchaeological
Bulgarian). Discoveries and Excavations in 2007. Sofia, 542-549 (in
Chohadjiev, S., N. Elenski. 2002. Archaeological investigations Bulgarian).
at the settlement mound near village Hotnitsa, Veliko Petkov, N. 1961. A symbolic burial at the village Peklyuk, Sofia
Turnovo District in 2001. – In: Аrchaeological Discoveries District. – Archaeology, 4, 67-70 (in Bulgarian).
and Excavations in 2001. Sofia, 15-16 (in Bulgarian). Petrov, Т. 1950. Collective find of flint tools in the Lovech
Elenski, N. 2003. Interpretation of the cult shaft in the Neolithic Region. – Proc. Archaeol. Inst., 17, 213 (in Bulgarian).
settlement Samovodene. – In: Jubilee Edition in Honour of

214
Popov, V. 1993. Sacred place from the Chalcolithic epoch. – Skakun, N. 1996. Flint artefacts from mound N13 in Sveshtari.
Archaeology, 1, 20-23 (in Bulgarian). – In: Gergova, D. 1996. The Rite of Immortalness in
Porozhanov, К. 2004. Antique relics in the memory and Ancient Thrace. Sofia, 216-225 (in Bulgarian).
traditional culture of the town of Sozopol. – Seminarium Skakun, N. 2006. Orudiya truda I hozyaistvo
Thracicum, 6, Sofia, 131-138. drevnesemledelcheskih plemen Yugo-Vostochnoi Evropi v
Raduncheva, А. 1976. Vinitsa – Chalcolithic Settlement and epohu Eneolita (po materialam kulturi Varna).
Necropolis. – Raskopki i Prouchvaniya, 6, Sofia (in St.Petersburg (in Russian).
Bulgarian). Todorova, H. et al. 1975. Settlement mound at Golyamo
Raichevski, S. 1998. Rhodope Folk Calendar. Narodna Delchevo. – Raskopki i Prouchvaniya, 5, Sofia (in
Kultura, Sofia, 109 p. (in Bulgarian) Bulgarian).
Sirakov, N. 2002. Flint artefacts in prehistoric grave-good Todorova-Pirgova, I. 2003. Mumble Incantations and Magics.
assemblages from the Durankulak necropolis – In: Acadmic Publishing House Prof. Marin Drinov, Sofia, 560
Durankulak. Band II. Die prähistorischen gräberfelder von p. (in Bulgarian)
Durankulak. Teil 1. Sofia, 213-246. Tsonchev, D. 1946. New found antiquities in the Plovdiv
Region. – Proc. Archaeol. Inst., 15, 209 (in Bulgarian).

215
 “Специалните” камъни в праисторическите практики
Мая Аврамова –
Център по тракология “Проф. Александър Фол” БАН
“Всяко камъче може да бъде първичната скала, ако бъде повярвано”
Александър Фол, “Orphica Magica I”,77
Кремъчните и каменни артефакти са сред най-масовите находки, откривани в
проучваните праисторически обекти – селища, некрополи, светилища и т.н. Тяхната
типология, технология на изработка и функционално предназначение са обект на
специализирани изследвания, въз основа на които се разкриват значими страни от
производството, поминъка и организацията на праисторическото общество.
Същевременно част от този изобилен материал присъства в комплекси, свързани
изключително с вярата и обредността на древните земеделци и пастири. Към каменните и
кремъчни изделия трябва да прибавим и необработените камъни (най-често речни волуни),
които също са част от сакралния набор предмети, комплектуван за определени ритуали и
полагани в гробни съоръжения, основи на сгради и пещи, в ямни светилища и други култови
обекти от неолита до късната античност.
Специалната употреба на ординерните каменни и кремъчни изделия както и на
необработени камъни се проследява в няколко аспекта:
- като амулети, вотиви, инсигнии и накити
- като атрибут/инвентар в погребалната обредност
- като обект на жертвоприношение
Към първата група се отнасят миниатюрните брадви и зооморфни амулети,
изработени от нефрит и други породи камъни, откривани предимно в селища от неолита,
боздуганите и брадвите - скиптри. Каменната брадва – жезъл се запазва като инсигния на
вожда/владетеля/царя в продължение на хилядолетия, въпреки появата на медни и бронзови
изделия. Примерите са многобройни, но тук ще припомня само най-известните. В две от най-
богатите погребения на Варненския халколитен некропол са открити каменни брадви като
съставна част от жезли, чиито дървени дръжки са били обвити със златни обковки. Брадвата
от гроб № 43 (погребение на мъж) е изработена от бял варовит пясъчник и няма никаква
функционална стойност, а каменната брадва (вулкански туф) от символичния гроб № 4 (с
инвентар, характерен за мъжките погребения) е прецизно моделирана, с блестящо полирана
повърхност и без следи от употреба (Иванов, Аврамова 1997:31,41; Костов, Пелвина
2006:27).
В селища и некрополи от бронзовата епоха са открити каменни брадви-чукове без
следи от употреба и зооморфни скиптри, принадлежали на първенците в социума – такива са
раннобронзовите зооморфни скиптри, открити в Драма, Ямболско и в гроб до с. Кюлевча и
каменните брадви – скиптри от Плиска и с. Люлин, датирани в късната бронзова епоха.
Уникална е колективната находка, открита извън контекста на селище или некропол в
местността “Желязкова кория”, в землището на с. Елхово, Старозагорско. Предметите са
намерени в буца пръст с обилни примеси от червена охра. Находката се състои от боздуган,
изработен от бял, добре полиран мрамор, миниатюрна тесла от карнеол и манисто от
кехлибар (румънит). Върху боздугана е направен жлеб, в който с помощта на растителна
смола е била монтирана теслата. Изработката на предметите от редки и трудно обработваеми
материали както и липсата на следи от употреба са основание те да бъдат определени като
инсигнии и тяхното заравяне в земята и покриването им с червена охра са знак за сакралния
характер на действието по тяхното “скриване” (Аврамова 2002:17-22).
Многобройните накити – маниста, гривни, висулки и амулети, изработени от мрамор,
карнеол, кварц, серпантинит, яспис и пр., открити в богати погребения, са маркер както на
висок социален статус на починалите мъже, жени и деца, но са натоварени и с определени
светогледни представи поради тяхното местонамиране (водни басейни, пещери, каменни и

211
кремъчни кариери) и цветовата им характеристика, свързана с основните божества за епохата
– Великата богиня-майка и нейния син Слънцето.
Необработените камъни, поставени в гробни съоръжения като част от инвентара са
по-скоро изключение в погребалния обред и очевидно маркират специално отношение към
починалите, в чиито гробове те са открити. През неолита са регистрирани само 3 случая –
Циганова могила, с. Доситеево в гроба на жена от двете страни на таза са били положени два
ломени камъка; многослойно селище Кърджали - в дясната ръка на погребаното 5-6 годишно
дете е бил поставен камък с червен цвят; многослойно селище с. Ковачево – починалото дете
(10–12 месечно) е поставено върху голям камък (Бъчваров 2003:110-111). Като не-регулярни
предмети могат да се интерпретират и откритите два хромелни камъка в раннонеолитни
гробове – един от Циганова могила и в един гроб от Кърджали, които също подсказват
специално отношение към погребаните личности (Бъчваров 2003:136). Регистрираните в
халколитни гробни съоръжения необработени камъни също малко – в некропол към тел
Голямо Делчево в гроб № 3 (мъж, 18–20 г.) – дъното на ямата е била покрита с “множество
малки, обли кварцови речни камъчета” (Тодорова 1975:59); в некропола към тел Виница,
Шуменско необработени камъни като част от инвентара са открити в една жертвена
площадка, в 2 символични гроба и в едно детско погребение (Радунчева 1976:77-81). В
праисторическия некропол към тел Големия остров до с. Дуранкулак, Добричко са проучени
1200 гроба. Само в 11 от тях са открити необработени камъни, поставени под или около
тялото на мъртвия. Два от гробовете са символични, 3 са на жени и 6 на мъже. Гробните
дарове показват сравнително висок социален статус на погребаните и очевидно
необработените камъни също маркират по-специалното отношение на живите към
починалите (Аврамова 2008:220-221).
Кремъчни изделия, поставени върху тялото или до главата, са открити само в 4
раннонеолитни гробни съоръжения – Кърджали, Езеро, Ракитово и Слатина (Бъчваров
2003:109). Броят на кремъчните артефакти, поставяни като част от гробния инвентар (а често
и единствени дарове) значително нараства през късния неолит и през цялата халколитна
епоха. Тук ще приведа само данните от некропола към тел Големия остров, с. Дуранкулак –
открити са 187 артефакта в 135 гроба от късния неолит (култура Хаманджия І – ІІ и ІІІ) и
халколита (култура Хаманджия ІV и култура Варна). Направените технологични и
типологически анализи на изделията показват суровинните източници и производствените
центрове, от които те произхождат. Направена е и констатацията, че единствено върховете за
стрели са открити само в погребения на мъже (Sirakov 2002:213–246; Gurova 2002:247–260).
Според мен кремъчните изделия, поставени в гробните съоръжения, не могат да се свържат с
тяхната функционалност на оръдия и употребата им в Отвъдното, а носят семантична
натовареност на божествени символи на върховното божество през праисторическата епоха –
Слънцето. “Мълнията е оръжието на бога на небето във всички религии и мястото, което той
поразява с мълнията, се превръща в свещено, а хората които поразява стават
посветени...Вярвало се е, че т.нар .”камъни на мълнията”, повечето от които не са нищо
друго освен праисторически кремъци, са били самия връх на стрелата на светкавицата и като
такива са били почитани и благоговейно съхранявани (Елиаде 1995:77). Тази идея най-ярко е
илюстрирана в римската вяра и обредност - “Дъбът е бил посвещаван на Зевс – Юпитер,
защото мълнията поразява най-често това дърво. Дъбът на Капитолия принадлежал на
Юпитер Феретрей, който нанася удар, който поразява, наричан също Юпитер Лапис,
представян от кремък. При сключване на договор, жреците убивали жертвеното прасе с
кремък.” (Елиаде 1995:101–102).
Колективните находки от кремъчни и каменни изделия като жертвени дарове могат да
се обособят в две групи:
- открити извън контекста на селища и некрополи
- открити в рамките на селища и/или жилищни структури.
Към първата група се отнасят една находка на каменни сечива и четири находки,
открити случайно в Ловешки район. За съжаление те не са прецизно датирани, но в случая е

212
важно да се отбележи факта, че в близост до намирането им не са регистрирани
праисторически обекти (Петров 1950:213):
- с. Лешница –на 200 м североизточно от селото, на едно място са били открити
стотина кремъчни изделия, определени като върхове на копия и стрели, ножове и стъргалки,
изработени от светло-жълтеникав кремък (ИМ Ловеч, инв. №1188–1204). На 3 км от мястото
са откривани кремъчни ядра, т.е. находката може да се интерпретира като
жертвоприношение, направено в близост до кариерата за кремъчна суровина.
- с. Смочан – в м. “Каса попенец” са открити на едно място върхове на копия,
стрели и ножове, изработени от бял на цвят кремък (ИМ Ловеч, инв. №72,132,136, 137).
- Ловеч – на около 5 км западно от града, близо до чешмата “Гюргевец” е открита
са открити върхове за копия, стрели и ножове, изработени от тъмносив и светло-жълтеникав
кремък (ИМ Ловеч, инв. № 141, 142, 175).
- с. Българене – в м. “Орлова глава”, на около 7 км югозападно от селото е била
открита колективна находка от ножове, поставени в съд. За съжаление, находката не е била
предадена в музей. Запазена е само една кремъчна пластина с дължина 10 см със светло-
жълтеникав цвят.
- с. Свобода, Чирпанско – откритата случайно колективна находка от каменни брадви
засега е единствената, публикувана в литературата. Находката е открита през 1935 г. в
м.”Даракчиите” при риголване на лозе. На дълбочина 0,30 м са открити 29 екземпляра,
натрупани на купчина. Брадвите с дължина от 2,5 до 25 см са добре полирани и само малка
част от тях носят белези от употреба. В района на находката няма регистрирани
праисторически обекти. 28 екземпляра се съхраняват в АМ Пловдив (инв. № 1952), а една – в
НАИМ. Датирани са в късния неолит, края на 6 хил. пр. Хр. (Цончев1946: 209).
Колективните находки от кремъчни изделия, открити в рамките на селища и/или
жилищни структури са многобройни. В случая от значение е мястото на полагането им в
съответната структура, което дава основание за тяхната интерпретация.
- Тел Русе – по време на първия етап от проучването 1949 – 1953 г. са
регистрирани няколко колективни находки от кремъчни изделия, открити на различни
дълбочини.
Едната е открита на дълбочина 2,20 м и се състои от “15 добре запазени извити кремъчни
ножа”, изработени от светложълт кремък и личат следи от употреба.
Втората находка е открита на дълбочина 3,70 м. Състои се от 24 неупотребявани
кремъчни ножа, изработени от кремък със светложълт цвят. Върху някои от изделията са
регистрирани следи от тъкан, с която са били обвити преди поставянето им на терена.
Третата находка е открита в жилище № 2, регистрирано на дълбочина 4,70 м. Тя се
състои от 30 кремъчни ножове и стъргалки, изработени от кремък с различен цвят, като
върху повечето изделия няма следи от употреба. Според наблюденията на авторите,
находката е била заровена на това място по-късно. В близост са открити още 16 кремъчни
ножове и стъргалки и изследователите предполагат, че те са част от колективната находка
(Георгиев Г., Н. Ангелов 1952:124-127). Вероятно тези колективни находки могат да се
определят като строителни жертвоприношения, извършени в началния етап от изграждането
на ново селище.
В периода 1986 – 1990 г. е проучен двуетажен храм от ІV хоризонт (отнасящ се към
началото на късния халколит). В него са открити релефно моделирано изображение на
Великата богиня – майка и три съда. В единия от тях е била намерена колективна находка от
кремъци (Попов 1993:21).
- Тел Хотница - в жилище № 5 от ІІІ хоризонт е открита колективна находка от
24 неретуширани кремъчни корубести пластини, отцепени от едно ядро. Вероятно те са били
поставени в торбичка и положени като строителна жертва при изграждането на сградата
(Чохаджиев, Еленски 2002:15-16).
- Тел Смядово – в разрушено жилище, върху пода е открита колективна находка

213
от 59 артефакта със средна дължина 14 – 17 см – брадва, стъргалки, ножове, пластини, върху
които няма следи от употреба. (Macht, Herrschaft und Gold 1988: 211).
- Тел Големия остров, с. Дуранкулак – през 1998 г. в югоизточната част на селището
от VІІ хоризонт бе проучена сграда. На дъното в повечето от дупките от колове бяха открити
множество кремъчни отломки с миниатюрни размери (наблюдение на автора по време на
проучването).
- Тел Чакмака, близо до Исперих – селището е разположено до едно от големите
находища на кремък в района. На разстояние 500 – 1000 м от селищната могила са проучени
ями с големи размери (диаметър 5-8 м, дълбочина 1,5 – 1,8 м), запълнени с нуклеуси, отцепи
и отпадъци от производството на кремъчни сечива. Ямите са интерпретирани като част от
работилница (Скакун 2006:62). Струва ми се, че те по-скоро имат ритуален характер и тези
депозити са жертвоприношения към Великата богиня-майка, за да роди отново
доброкачествен камък. Подобна идея е регистрирана при рудните разработки Мечи
кладенец, Старозагорско, където след изчерпване на рудата, шахтите са били затрупвани
съзнателно.
Кремъчни артефакти са познати и от колективни находки и структури – затворени
комплекси, съдържащи различни предмети. Тук ще приведа три примера:
- с. Самоводене, Великотърновско – в сакралното пространство на раннонеолитното
селище е проучена култова шахта, в която периодично са били извършвани
жертвоприношения. В пластовете наред с обгорените фрагментираната керамика,
животински кости, растителни останки от различни видове дървета са открити и
многобройни речни камъни (Еленски 2003:194).
- Тел Големия остров до с. Дуранкулак – в разположения на западния бряг на
езерото некропол в 62 халколитни гроба са открити комплекти от предмети, поставени в съд.
Комплектът съдържа7 кремъчна пластина, гладилка (речно или морско камъче), бучка
червена охра, костено шило, мидена черупка и костена или медна игла за коса. Съдовете
представляват умален модел на големите съдове-хранилища, откривани в селището. Най-
много комплекти са открити в женски погребения – 32, следват мъжките гробове,
символичните и най-рядко в детските. Важен е и факта, че всички тези гробове се отнасят
към тези с много богат гробен инвентар. Комплектът от предмети, поставен в съд, очевидно е
свързан с изпълнението на определени магически обреди, предназначени да се осигури
победа над болестта/смъртта и/или да се осигури ново раждане след преминаването Отвъд.
Задължителното присъствие на кремък (мъжкото – соларното) и гладилка (женското –
хтоничното) маркират най-важното присъствие, за да се осигури нов живот (Аврамова
2008:223-224).
- с. Пеклюк, Софийско – в м. “Горните уши”, на ниска тераса до скалния масив
Кривша, е проучена структура, състояща се от 6 камъка, наредени в кръг с диаметър 1 м. В
северозападната част на кръга други три камъка оформят вътрешен кръг с диаметър 0,50 м.
Във външния кръг е открит съд с капак, а във вътрешния – натрошена паница, животински
кости, въглени и овъглени зърна от пшеница. В съда са открити: горяла пръст, въглени,
овъглено жито, 6 кремъчни оръдия, две украшения от кост, модел на човешки крак от
планински кристал и камъче с бледорозов цвят. Структурата е открита на значително
разстояние от регистрираното тук селище. Находката се отнася към късния халколит, втората
половина на 5 хил. пр. Хр. и е интерпретирана като символично погребение (кенотаф)
(Петков 1961:67-68). Според мен тази структурата представлява жертвоприношение в яма,
извършено в близост до скалния масив с две пещери, което предполага съществуването на
това място на скално светилище.
- Тел Омуртаг – в неопожарен хоризонт от селището (първа половина на късния
халколит, 4500 – 4300 CAL BC) е открита колективна находка в керамичен съд с вазовидна
форма. Находката съдържа 11 фрагмента от спондилусови гривни, 8 малки спондилусови
фрагмента, черупка от мида Cardium, счупено украшение от кост, полирано пробито манисто
от кварцово речно камъче, два плоски костени предмета, три зъба от свиня, два фрагмента от

214
кремъчни пластини, фрагмент от вулканична скала – пемза (вносна суровина за българските
земи), миниатюрна тесла – (компактен талк-шист) и две полирани кварцови камъчета –
гладилки (Гайдарска и др. 2006: 9-62).
- Любимец - ямно светилище Дана бунар 2 – проучени са обмазани и обикновени
ями от късния неолит (култура Караново ІІІ – ІV и КарановоІV), в повечето от които са
открити множество кремъчни артефакти, хромелни камъни, чукалки, кварцитни топки и
точила наред с фрагментирана керамика, въглени, пепел и животински кости (Николов В. и
др. 2007: 44-47; Николов В. и др. 2008: 57-60; Николов В. 2008: 32,33).
- с.Татул, Момчилградско – скално светилище – в основите и в подложките под
замазките на обредните огнища от бронзовата епоха са били нареждани керамични
фрагменти, кремъчни отломъци, животински кости, камъни с различни размери (Овчаров Н.
и др. 2008:544–546).
През античността е била съхранената традиция да се поставят каменни изделия и
кремъчни пластини в гробни структури. Отново ще припомня два случая:
- Могила № 13, Сборяново – в долната част на могилния насип са открити струпани на
едно място 46 кремъчни артефакта. От тях само 13 са използвани като оръдия, а останалите
са полуфабрикати и отломъци. Трасологичният и типологичен анализ на кремъците показва,
че те не са от праисторическата епоха, а са произведени по време на изграждане на
гробницата и могилния насип. Кремъчни изделия с подобна характеристика са открити и в
погребение от катакомбната култура на Дон. (Гергова 1996:23; Скакун 1996:216-222)
- Могила № 12, Сборяново – в могилния насип, на нивото на трошляка, в
пространството на гробницата са открити фрагмент от каменен съд и цял каменен хаван. В
порите на хавана са открити останки от червена боя. (Гергова 1996:31,41).
Ролята и символиката на скалните късове и “специалните” камъни в балканската и
малоазийска древност проникновено е проследена в труда на В. Фол “Скални топоси на вяра
в Югоизточна Европа и в Мала Азия през древността”, 2007. Тук ще си позволя да цитирам
най-яркият според мен пример за употребата на камък в мистериалната обредност: “ Силно
косвено доказателство за микенската скална древност на Елевзина е жрецът, който “носи
камък” (Фол 2007:56).
В традиционната българска вяра и обредност е съхранена вярата в магическата сила
на камъните:
“ Според народните представи в борбата с халата и другоселските змейове змеят
хвърля огнени стрели и камъни, от които се получава светкавицата и гръмотевицата. Срещат
се и представите, че стрелите ги прави Свети Илия и ги дава на змейовете да бият халата.
Тези стрели се забиват на 40 аршина в земята и едва след 40 дни излизат на повърхността.
Стрелите се наричат “божа стрела” “трещен камък”, “гром падина”, “стрела”, “гръмнато
камъче” и се вярва, че те са лековити, носят късмет и предпазват от “трещаване” и че в къща,
където има такъв камък, зло не влиза. Връзват ги на децата за здраве, а с тях лекуват и
епилепсия” (Георгиева 1983:84).
“Трескавица (гръм) според вярата на народа е стрела огнена с острило от кремък.
Когато гърми и святка, “Свети Илия хвърга тия стрели из своя лък, като мери тия човеци,
които са грешни много и не искат да се покаят.” Падналите стрели се забиват дълбоко в
земята. Ако някой намери такава стрела, това се счита за голям късмет, защото такава стрела
е много лековита и пази къщата (Маринов1981:63-65).
Баячките и знахарите също често използват речни камъчета, които се превръщат в
магически предмети и с тях се лекуват различни заболявания – при поява на мъртва кост, за
премахване на кокоши трън, различни отоци и др. (Тодорова – Пиргова 2003: 268, 337, 345,
382).
Един интересен обичай до късно е бил спазван в Родопите. В нощта преди Нова
година (когато Слънцето се “ражда” и е най-слабо) момчетата отивали на реката и вземали от
там обли камъни. На сутринта разнасяли камъните по къщите и ги поставяли върху гърдите
на стопанина или ги “бухали” върху пода и наричали благопожелания. “По броя и

215
големината на камъните, донесени в една къща, се съдело за почитта, с която се ползвал
домът, но и за щедростта на неговите стопани... Събраните речни камъни по Сурва, наричани
още “папуне”, полагали в основата на нов градеж или укрепвали с тях старите дувари на
дворове и градини, за да останел донесеният с тях благослов в този дом.” (Райчевски
1998:12).
Подобен обред, но изпълняван в навечерието на Еньовден (когато Слънцето е в своя
апогей), е наблюдаван в Созопол – стопаните от всеки дом донасят от морето по един кръгъл
или овален камък, като преди това са изхвърлили стария морски камък, за да си отиде всичко
лошо с него. Стопанката на къщата определя мястото на камъка в къщата (обикновено зад
входната врата), за да пази дома и акумулира лошото в себе си. Този обред е бил спазван в
повечето морски градове по южнобългарското Черноморие (Порожанов 2004:133).
Вместо заключение ще припомня някои пасажи от съчинението на Аполодор
“Митологическа библиотека”:
“След потопа, с който Зевс унищожил хората от медния век Девкалион и Пира
пожелали да продължат човешкия род. По съвет на Зевс те започнали да хвърлят камъни зад
гърба си и “тези, които хвърлял Девкалион, ставали мъже, а които хвърляла Пира – жени. От
там идва и наименованието за хора “лаóс” от думата “лáас” – камък” (Аполодор, кн.1,7,2).
“Хермес поискал от Аполон срещу сиринкса, който бил създал, той да го научи на
гадателско изкуство. Така Аполон взел сиринкса и в замяна научил Хермес да гадае с
камъчета” (Аполодор, кн.3,10,2 и бележка № 396 – тези камъчета се наричали “thriai” и се
свързвали с три сестри, отгледали Аполон на Парнас. В Делфи, върху някакъв триножник
били поставени камъчета, които се раздвижвали, когато жрицата прорицавала в екстаз.)
Библиография:
Аврамова М. 2002. Една странна находка от халколита – в: Анали, 13, год. 9, 17-23
Аврамова М. 2008. Нерегулярни практики в погребалния обред (по данни от халколитните
гробове в некропола на Големия остров до Дуранкулак) – в: Праисторически проучвания в
България: новите предизвикателства, София, 219-228
Аполодор 1992. Митологическа библиотека, превод М. Славова, София
Бъчваров К. 2003. Неолитни погребални обреди, София
Гайдарска Б., Д. Чапман, И. Ангелова, М. Гюрова, С. Янев 2006. Хора, предмети и
обвързване: енеолитна колективна находка от мида спондилус от селищна могила “Омуртаг”
– в: Град Омуртаг и Омуртагския край. История и култура, т. 4, Велико Търново, 9 - 62
Георгиев Г., Н. Ангелов 1952. Разкопки на селищната могила до Русе през 1948 – 1949 г. –
в: ИАИ, ХVІІІ,119-194
Георгиева И. 1983. Българска народна митология, София
Гергова Д. 1996. Обредът на обезсмъртяването в Древна Тракия, София
Еленски Н. 2003. Интерпретация на култовата шахта в неолитното селище Самоводене – в:
Юбилеен сборник в чест на проф. Йордан Йорданов, В. Търново, 193 – 197.
Елиаде М. 1995. Трактат по история на религиите, София
Иванов И., М. Аврамова 1997. Варненски некропол, София
Костов Р., О. Пелвина 2006. Минералого-петрографски състав на каменните артефакти от
Варненския къснохалколитен некропол – в: Интердисциплинарни изследвания, ХІХ, София,
23 - 31.
Маринов Д. 1981. Народна вяра и религиозни народни обичаи. Избрани произведения, т. І,
София
Николов В., В. Петрова, Е. Атанасова, Н. Еленски, Д. Андреева, Ст. Игнатова, П.
Лещаков, М. Доткова, Е. Найденова, М. Класнаков 2007. Археологическо проучване на
къснонеолитно ямно светилище Любимец – Дана бунар 2 – в: АОР през 2006, София, 44-47.
Николов В., В. Петрова, П. Лещаков, Е. Атанасова, Н. Еленски, Ст. Игнатова, К.
Бояджиев, Д. Такорова, М. Люнчева, М. Доткова 2008. Археологическо проучване на
къснонеолитно ямно светилище Любимец – Дана бунар 2 – в: АОР през 2007, София, 57-60.

216
Николов В. 2008. Обредни структури през неолита в българските земи – в: PHOSPHORION.
Studia in honorem Mariae Čičikova,София, 28 - 34
Овчаров Н., Д. Коджаманова, З. Димитров, Кр. Лещаков 2008. Археологическо
проучване на скално светилище при с. Татул, Момчилградско – в: АОР през 2007 г., София,
542 - 549
Петков Н. 1961. Едно символично погребение при с. Пеклюк, Софийски окръг – в:
Археология, 4, 67 - 70
Петров Т. 1950. Колективни находки от кремъчни оръдия от Ловчанска околия – в: ИАИ,
ХVІІ, 213
Попов В. 1993. Светилище от енеолитната епоха – В: Археология, 1, 20 – 23
Порожанов К. 2004. Антични реликти в паметта и традиционната култура на град Созопол –
в: Seminarium Thracicum 6, София, 131 – 138.
Радунчева А. 1976. Виница – енеолитно селище и некропол, РП VІ, София
Райчевски Ст. 1998. Родопски народен календар, София
Скакун Н. 1996. Кремъчни изделия от могила № 13 в Свещари – в: Гергова Д. Обредът на
обезсмъртяването в Древна Тракия, София, 26 – 225
Скакун Н. 2006. Орудия труда и хозяйство древнеземледельческих племен Юго-Восточной
Европы в эпоху энеолита (по материалам культуры Варна), Санкт - Петербург
Тодорова Х. и кол. 1975. Селищната могила при Голямо Делчево, РП V, София
Тодорова-Пиргова И. 2003. Баяния и магии, София
Фол А. 2004. Orphica Magica I, София
Фол В. 2007. Скални топоси на вяра в Югоизточна Европа и в Мала Азия през древността.
Studia Thracica X, София
Цончев Д. 1946. Новооткрити старини в Пловдивско – в: ИАИ, ХV, 209
Чохаджиев Ст., Н. Еленски 2002. Археологически проучвания в селищната могила край с.
Хотница, Великотърновско през 2001 г. – в: АОР през 2001 г., София, 15-16.
Avramova M. 2005. Magic Axes – votive objects and/or amulets – in:Thracia XVI, Sofia, 123-136.
Macht, Herrschaft und Gold. Katalog. 1988. Saarbrücken, 211
Sirakov N. 2002. Flint artifacts in prehistoric grave-good assemblages from the Durankulak
necropolis – in: Durankulak, Band II, Die prähistorischen gräberfelder von Durankulak, Teil 1,
Sofia, 213 – 246
Gurova M. 2002. Mobilier en silex de la nécropole Dourankulak – analyse fonctionalle - in:
Durankulak, Band II, Die prähistorischen gräberfelder von Durankulak, Teil 1, Sofia, 247– 260.

РЕЗЮМЕ
“Специалните” камъни в праисторическите практики
Мая Аврамова – Център по тракология “Проф. Александър Фол” БАН
“Всяко камъче може да бъде първичната скала, ако бъде повярвано”
Александър Фол, “Orphica Magica I”,77
Кремъчните и каменни артефакти са сред най-масовите находки, откривани в
проучваните праисторически обекти – селища, некрополи, светилища и т.н. Тяхната
типология, технология на изработка и функционално предназначение са обект на
специализирани изследвания, които се разкриват значими страни от производството,
поминъка и организацията на праисторическото общество.
Същевременно част от този изобилен материал присъства в комплекси, свързани
изключително с вярата и обредността на древните земеделци и пастири. Към каменните и
кремъчни изделия трябва да прибавим и необработените камъни, които също са част от
сакралния набор предмети, комплектуван за определени ритуали и полагани в гробни
съоръжения, основи на сгради и пещи и светилища обекти от неолита до късната античност.
Специалната употреба на ординерните каменни и кремъчни изделия както и на
необработени камъни се проследява в няколко аспекта:
- като амулети, вотиви, инсигнии и накити

217
 - като атрибут/инвентар в погребалната обредност
- като обект на жертвоприношение
Geoarchaeology and Archaeomineralogy (Eds. R. I. Kostov, B. Gaydarska, M. Gurova). 2008.
Proceedings of the International Conference, 29-30 October 2008 Sofia, Publishing House “St. Ivan Rilski”, Sofia, 211-215.
“SPECIAL” STONES IN PREHISTORIC PRACTICES: CASES FROM BULGARIA
Maya Avramova
Centre of Thracology “Prof. Alexander Fol”, Bulgarian Academy of Sciences, 1000 Sofia

ABSTRACT. The flint and other stone artefacts are among the most numerous finds excavated during the investigation of prehistoric sites –
settlements, necropolis, sanctuaries and others. Their typology, technology of manufacture and functional application has been a topic of special
studies which reveal significant parts of the production, economy and organization of the prehistoric society. Part of this material is presented in
complexes, related to the faith and customs of the ancient agrarians and shepherds. To the flint and other stone tools one must add stones as raw
material, which are also part of the sacred set of objects used in specific rituals and deposited in burials, as well as in the bases of houses, furnaces
and sanctuaries – from the Neolithic to the Late Antiquity. The special application of simple flint and other stones, as well as raw stone material has
been traced in several aspects: as amulets, votives, insignia and ornaments; as attribute (inventory) in the funeral rite; as object of sacrifice.

“Every small stone can be the primary rock, adze-scepters from the Late Bronze Age from Pliska and the
if one can believe it” village of Lyulin.
Alexander Fol – Orphica Magica I, 77
Unique is the hoard, found either in the context of a
The flint and other stone artefacts are among the most settlement or necropolis in the area Zhelyuskova Koriya
numerous finds excavated during the investigation of (village Elhovo, Stara Zagora District). The artefacts were
prehistoric sites – settlements, necropolis, sanctuaries and found in a small lump of earth with pieces of red ochre. Among
others. Their typology, technology of manufacture and the artefacts is a mace from white well polished marble, a
functional application has been a topic of special studies which miniature carnelian axe and an amber bead. A groove has
reveal significant parts of the production, economy and been made on the mace probably as a place for the axe which
organization of the prehistoric society. has been fixed by some kind of plant resin. The craftsmanship
of the objects from rare and hard for cutting materials as well
To the flint and other stone tools one must add stones as raw as the lack of traces for their utilization gives the right to
material (most often boulders), which are also part of the suggest their function as insignia, which have been buried in
sacred set of objects used in specific rituals and deposited in the ground and covered by red ochre as signs for the sacred
burials, as well as in the bases of houses, furnaces and character of the action of their “hiding” (Avramova, 2002, 17-
sanctuaries – from the Neolithic to the Late Antiquity. 22).

The special application of simple flint and other stones, as The numerous ornaments – beads, bracelets, pendants and
well as raw stone material has been traced in several aspects: amulets made from marble, carnelian, quartz, serpentinite,
as amulets, votives, insignia and jewellery; as attribute jasper and other minerals or rocks, which have been found in
(inventory) in the funeral rite; as object of sacrifice. rich burials mark the high social status of the deceased (men,
women and children) but they also carry certain views of life
The first group consists of miniature adzes and zoomorphic because of the place of their finding (water basins, caves,
amulets, made of nephrite and other minerals or rocks, and stone quarries) and their colour symbolism, related to the main
found mainly in settlements from the Neolithic, as well as of deities of this period – the great Mother Goddess and her son
maces and adzes-scepters. The stone adze-scepter is – the Sun.
preserved as a ruler (king) insignia through millennia, despite The un-worked stones, placed in burial features as part of
the appearance of copper and bronze tools. There are the inventory are more or less an exception in the burial ritual
numerous examples, but just some of the most important can and definitely mark a special attitude to the deceased, in the
be mentioned. In two of the richest burials of the Varna graves of which they are found. During the Neolithic only 3
Chalcolithic necropolis stone adzes were found as part of such cases are known: in a female grave from Tsiganova
scepters whose wooden handles have been covered by gold Mogila (village Dositeevo) 2 sharp stones were placed along
sheets. The adze from grave N43 (male burial) was made of a both sides of the body; a red stone was placed in the right
white limy sandstone and has no functional value, and the hand of a 5-6 years old child in the complex settlement of
stone adze (volcanic tuff) from the symbolic grave N4 (with Kurdjali; while in the multilayer settlement of Kovachevo, 10-12
inventory typical for male burials) is precisely modeled, with months old child is placed on a big stone (Bachvarov, 2003,
shining polished surface and without traces of utilization 110-111).
(Ivanov, Avramova, 1997, 31, 41; Kostov, Pelevina, 2006, 27).
As non-regular objects can be interpreted also the two
In the settlements and necropolis from the Bronze Age stone millstones in Early Neolithic graves – one from Tsiganova
adze-hammers without traces of utilization and zoomorphic Mogila and one in a grave from Kurdjali, which also display a
scepters were found, owned by the notables the social special attitude towards the deceased (Bachvarov, 2003, 136).
structure – such are the Early Bronze Age zoomorphic The published cases of Chalcolithic grave features with un-
scepters found at Drama (Yambol District) and in a grave near worked stones are also a few: in the necropolis near the Tell
the village of Kyulevcha (Shumen District), as well as the stone Golyamo Delchevo, the bottom of the pit of grave N3 (male,
218
18-20 years old) was covered with “many small, rounded ▪ the village of Smochan – in the area “Kasa Popanets”
quartz pebbles” (Todorova, 1975, 59); in the necropolis near spearheads, arrows and knives made of white flint were found
the Tell Vinitsa (Shumen District) un-worked stones as part of (Historical Museum, Lovech, N72, 132, 136, 137);
the inventory were found at a place for sacrifice, in two ▪ Lovech – at about 5 km to the West of the town, near the
symbolic graves and in a child burial (Raduncheva, 1976, 77- fountain Gyurevets arrow points and knives, made of dark grey
81). At the prehistoric necropolis near the Tell Golyam Ostrov and pale yellowish flint have been found (Historical Museum,
(near village Durankulak, Dobrich District) 1200 graves are Lovech, N141, 142, 175);
investigated, but only in 11 of them un-worked stones are ▪ the village of Bulgarene – in the area Orlova Glava, at about
found, placed under or around the body of the deceased. Two 7 km SW of the village, a hoard of knives placed in a vessel
of the graves are symbolic, 3 are female graves, and 6 – male was found, unfortunately not brought to a museum and only a
graves. The grave goods display a relatively high status of the single flint blade 10 cm long with a pale yellowish colour has
deceased and the stones point out to a more specific attitude been preserved;
of the living towards the buried individuals (Avramova, 2008, ▪ the village of Svoboda, near Chirpan – a hoard of stone
220-221). adzes is discovered by chance in 1935 in the area Darakchiite
at 0.30 cm depth. The adzes are 29 in number, piled together,
Flint artefacts, placed on the body or near the head are found well polished, with a length from 2.5 to 25 cm and only few of
only in 4 Early Neolithic burial places: Kurdjali, Ezero, Rakitovo them have marks of utilization (28 are in the Archaeological
and Slatina (Bachvarov, 2003, 109). The number of flint Museum in Plovdiv, and 1 sample – in the National
artefacts, placed as part of the burial inventory (in cases as Archaeological Institute and Museum in Sofia; they are
single grave goods) significantly increases during the Late supposed to be Late Neolithic, from the end of the VI mill. BC;
Neolithic and during the entire Chalcolithic period. For Tsonchev, 1946, 209).
example, only from the necropolis near the Tell Golyam Ostrov
(near village Durankulak) there are 187 artefacts, found in 135 The hoards of flint tools found in settlements and dwelling
graves from the Late Neolithic (Hamanjia I-II and III culture) places are numerous. Of importance is their exact place in the
and the Chalcolithic (Hamanjia IV and Varna culture). The corresponding structure, which gives opportunity for
technological and typological analyses of the artefacts can interpretations.
point to the sources and production centres of raw material. A
conclusion has been drawn in this respect that arrowheads are Tell Russe. During the first stage of the excavations in 1949-
found only in male graves (Gurova, 2002, 247-260; Sirakov, 1953 several hoards of flint artefacts have been registered,
2002, 213-246). Flint artefacts from burials can not be related found at different depths. One of them, composed of “15 well
to a possible function as tools or gifts beyond this world, and preserved curved flint knives” was found at 2.20 m (made of
they ought to be semantically interpreted as divine symbols of pale yellow flint and traces of use). A second hoard is from
the supreme deity of the prehistory period – the Sun. The 3.70 m depth and is composed of 24 pale yellow flint knives
thunder is the weapon of the God of Heaven in all religions and which have not been used. The third hoard is from house N2 at
the place, which he strikes with the lightning, becomes sacred, a depth of 4.70 m, composed of 30 flint knives and scrapers,
and the stricken people become initiated. It was believed that made of flint of different colour, and on most of the artefacts
the so called “thunder stones”, most of which are nothing else there are no traces of use (it is suggested that they have been
but prehistorical flints, are the arrow points of the lightning and buried later at such depth). Other 16 flint knives and scrapers
they have been honoured and preserved with reverence were found nearby which probably belong to the same hoard
(Eliade, 1995, 77). This idea is vividly illustrated in the Roman (Georgiev, Angelov, 1952, 124-127). These hoards can
faith and ritual: “The oak tree has been dedicated to Zeus- probably be determined as building sacrifice during the initial
Jupiter, because the lightning strikes most often this tree. The building stage of the new settlement. In the period 1986-1990 a
oak at the Capitolian Hill belonged to Jupiter Feretrei, who two store temple from the IV horizon (beginning of the Late
strikes, who slaggers, called as well Jupiter Lapis, represented Chalcolithic) has been investigated, in which a modeled image
by a flint. While making a contact, the priests killed the of the Great Goddess – Mother and three vessels have been
sacrificial pig with a flint” (Eliade, 1995, 101-102). found. In one of the vessels a hoard of flints was found (Popov,
1993, 21).
Hoards of flint and other stone artefacts as sacrificial gifts
can be differentiated in two groups: 1 – found out of the context Tell Hotnitsa. In house N5 of the ІІІ horizon a hoard of 24 non-
of settlements and necropolis; 2 – found in settlements and retouched flint slices from one core were found, probably
dwelling places. To the first group a hoard of stone tools from placed in a pouch as a building sacrifice (Chohadjiev, Elenski,
the Lovech District can be ascribed, which are not precisely 2002, 15-16).
dated, but near the finding place the following prehistoric sites
are known (Petrov, 1950, 213): Tell Smyadovo. On the floor of a destroyed house there was
▪ the village of Leshnitsa – 200 m NE of the village at a single a hoard of 59 artefacts ranging in size 14-17 cm – adzes,
place around hundred flint artefacts have been found identified scrapers, knives and bladelets without traces of utilization
as arrowheads or spearheads, knives and scrapers – all of (Macht, Herrschaft und Gold ,1988, 211).
them made of pale yellow flint (Historical Museum, Lovech,
N1188-1204). At 3 km from this place flint cores were found, Tell Golyamiya Ostrov (the village of Durankulak). In 1998 in
thus the find can be interpreted as sacrifice made near the flint the SE part of the settlement from the VII horizon a building
quarry. was investigated, in the base of which numerous flint debitage
pieces with miniature sizes (personal observation) were found.

219
 Tell Cjakmaka (near Isperikh). The settlement is situated ▪ Lyubimetz. In the pit sanctuary Dana Bunar 2 pits from the
near one of the large flint deposits in the region. At a distance Late Neolithic (culture Karanovo III-IV and Karanovo IV) are
of 500-1000 m from the mound pits with large dimensions studied where numerous flint artefacts, millstones, hammer-
(diameter 5-8 m, depth 1.5-1.8 m) were investigated, that were stones, quartz balls and grindstones were found together with
filled with cores, flakes and debitage from the flint production – fragmented pottery, charcoal, ash and animal bones (Nikolov
the pits have been interpreted as parts of a workshop (Skakun, et al., 2007; 2008, 57-60; Nikolov, 2008, 32, 33);
2006, 62). In is more likely that they have a ritual character and ▪ the village of Tatul, Momchilgrad Region. Sherds, flint
these deposits are a sacrifice to the Great Goddess – Mother, debitage, animal bones and stones of different sizes are
in order to give “birth” again to flint of a good quality. A similar arranged in the base and the fill of ritual furnaces at a
idea is suggested for the ore pits at Mechi Kladenets (Stara sanctuary from the Bronze Age (Ovcharov et al., 2008, 544-
Zagora), where after the exhaustion of the ore the shafts have 546).
been intentionally filled up.
The tradition of placing stone objects or flint flakes in burial
Flint artefacts are known also from hoards and structures of structures was preserved even in the Antiquity period. Two
closed complexes with different objects. Several cases can be cases can be mentioned:
listed: ▪ mound N13, Sboryanovo – in the lower part of the mound at
▪ the village of Samovodene (Veliko Turnovo Region). In the a single place 46 flint artefacts were found. From them only 13
sacred space of the Early Neolithic settlement a cult shaft is have been used as tools and the rest are semi-handiworked
found, where periodic sacrifices have taken place – the layers articles and debitage. The use wear analysis and the
comprised burned sherds, animal bones, plant wood residues typological analysis of the flints identifies them as prehistoric
as well as numerous river pebbles (Elemski, 2003, 194); objects, but they have been re-deposited during the
▪ Tell Golyamiya Ostrov the (village of Durankulak). In the construction of the tomb and its mound. Flint objects of similar
necropolis situated on the West bank of the lake, 62 of the characteristics have been found also in burial from the
Chalcolithic grave sets have artefacts placed in a vessel (the catacomb culture on the Don River (Gergova, 1996, 23;
set including flint blades, smoother, a lump of red ochre, bone Skakun, 1996, 216-222);
awl, mussel shell and a bone or copper hair needle). The ▪ mound N12, Sboryanovo – at a level of stones in the tomb a
vessels are miniature models of the large vessel-depots, fragment of a stone vessel and a stone mortar with traces of
known from the settlement. The largest number of sets is found red pigment were found (Gergova, 1996, 31, 41).
in female graves – 32, followed by the male graves, the
symbolic graves, and rarely – in child graves. In all the cases, The role and the symbolism of the rocks and the “special”
the graves have a very rich inventory. The set of objects stones in the Antiquity period of the Balkans and Asia Minor is
placed in the vessel obviously is related to certain magic rituals discussed in the monograph Rock Topoi of Faith in the Eastern
for the fulfillment of victory over the illness or death and/or new Mediterranean and in Asia Minor during the Antiquity (Fol,
birth after the transition to the outer world. The obligatory 2007). An outstanding example for the application of stone in
presence of flint (male – solar) and smoother (female – the misterial ritual can be cited here: “A strong indirect prove
chthonic) mark the most important presence that ensure new for the Mycenaean rock antiquity of Eleusina is the priest, who
life (Avramova, 2008, 223-224); “wears a stone”” (Fol, 2007, 56).
▪ the village of Peklyuk (Sofia District). In the area Gornite
Ushi, on a low terrace near the rock massif Krivsha a structure In the traditional Bulgarian rituals and customs, the faith in
composed of 6 stones arranged in a circle of 1 m in diameter is the magic power of stones is still preserved: “According to the
investigated. In the NW part of the circle other three stones folklore tradition in the fight between the „hala‟ (mythological
form an inner circle that is 0.50 m diameter. In the outer circle female monster or dragon) and other village dragons the
a vessel with cover was found, while in the inner circle there dragon throws fire arrows and stones, which result in lightning
was a broken plate, animal bones, charcoal and charred and thunder. A popular idea is that St. Iliya makes the arrows
wheat. Burned daub, burned wheat, 6 flint knives, 2 bone and gives them to the dragons to fight the „hala‟. These arrows
ornaments, quartz model of a human leg and a small pale penetrate 40 „arshins‟ (1 „arshin‟=28 inches= 68.75 cm) deep in
pinkish stone were found in the vessel. The structure is located the earth and they appear on its surface only after 40 days.
at a significant distance from the discovered settlement. The The arrows are called „bozha strela‟ (God‟s arrow), „treshten
finds are dated to the Late Chalcolithic (second half of the V kamak‟ (thunder stone), „grom padina‟ (something that fell after
mill. BC) and are interpreted as a symbolic burial (Petkov, thunder), „strela‟ (arrow), „grumnato kamuche‟ (small thunder
1961, 67-68). It can be suggested that this structure is a stone) and it is believed that they can cure, bring luck and
sacrificial place in a pit made near a rock massif with two protect from „treshtavane‟, and also that, evil can not enter a
caves and a probable rock sanctuary; house with such a stone. The stones are tied to children to
▪ Tell Omurtag. In an undisturbed by fire horizon of the ensure health and to cure epilepsy” (Georgieva, 1983, 84).
settlement (first half of the Late Chalcolithic, 4500-4300 cal
BC) a hoard in a vessel was found including 11 fragments of The „treskavitsa‟ (thunder) according to the folklore tradition
Spondylus bracelets, 8 small Spondylus fragments, a Cardium is an arrow of fire with a sharp flint edge. When it thunders and
shell, broken perforated bone pendant, one polished stone there are lightings, “St. Iliya trows these arrows with his bow
bead, two bone plates, three pig incisors, two flint proximal targeting those men, who have many sins and do not want to
blade segments, a piece of pumice (imported), one trapezoidal take any penitence.” The fallen arrows intrude deep into the
miniature polished stone axe and two quartzite polishing earth. If someone finds such arrow, this is good luck, because
pebbles (smoothers) (Gaydarska et al., 2006, 9-62); such an arrow is very curative and protects the house
(Marinov, 1981, 63-65).

220
 Chohadjiev, S., N. Elenski. 2002. Archaeological investigations
The sorcerers and witch doctors also often use river pebbles, at the settlement mound near village Hotnitsa, Veliko
which they transform in magic objects and with which they cure Turnovo District in 2001. – In: Аrchaeological Discoveries
different illnesses – for example a dead bone, wart and and Excavations in 2001. Sofia, 15-16 (in Bulgarian).
different swellings (Todorova-Pirgova, 2003, 268, 337, 345, Elenski, N. 2003. Interpretation of the cult shaft in the Neolithic
382). settlement Samovodene. – In: Jubilee Edition in Honour of
Prof. Yordan Yordanov. Veliko Turnovo, 193-197 (in
One interesting ritual has been preserved for a long time in Bulgarian).
the Rhodopes. In the night before the New Year (when the Sun Eliade, М. 1995. Treatise on the History of Religions. Sofia (in
is “born” and is the weakest) boys go to the river to collect Bulgarian).
smooth stones. In the morning they carry these stones to each Fol, А. 2004. Orphica Magica. I. Sofia University “St. Kliment
house and place them on the chest of the owner or ‟buhali‟ on Ohridski”, Sofia, 252 p. (in Bulgarian)
the floor with good wishes. “The number and the size of the Fol, V. 2007. Rock Topoi of Faith in the Eastern Mediterranean
stones brought in one house served as indication for the and in Asia Minor during the Antiquity. Studia Thracica 10,
respect of the house and generosity of its owners. The Sofia, 479 p. (in Bulgarian with an English summary)
gathered river pebbles at „Surva‟ (New Year) have been called Gaydarska, B., J. Chapman, I. Angelov, M. Gurova, S. Yanev.
„papune‟ and they have been placed in the base of new 2006. People, objects and connections: Chalcolithic
buildings or used for strengthening of old stone fences and collective find of Spondylus shell from the settlement
gardens, so that the brought solemn words should stay at the mound “Omurtag”. – In: The Town Omurtag and the
house” (Raichevski, 1998, 12). Omurtag Region. History and Culture. Vol. 4. Veliko
Turnovo, 9-62 (in Bulgarian).
A similar ritual, but organized at Eniovden (at the Summer Georgiev, G., N. Angelov. 1952. Excavations of the settlement
solstice) has been observed in Sozopol. The owners of each mound near Russe in 1948-1949. – Proc. Archaeol. Inst.,
house bring from the Sea one round or oval stone, throwing 18, 119-194 (in Bulgarian).
before that an old Sea stone, so that everything bad can go Georgieva, I. 1983. Bulgarian Folk Mythology. Nauka i
with it. The woman of the house shows the exact place of the Izkustvo, Sofia, 209 p. (in Bulgarian)
stone in the house (usually behind the front door), so that the Gergova, D. 1996. The Rite of Immortalness in Ancient Thrace.
stone should protect the house and should accumulate every Sofia (in Bulgarian).
evil. Similar ritual has been kept in most of the towns along the Gurova, M. 2002. Mobilier en silex de la nécropole
Southern Black Sea coast (Porozhanov, 2004, 133). Dourankulak – analyse fonctionalle. – In: Durankulak. Band
II. Die prähistorischen gräberfelder von Durankulak. Teil 1.
Instead of conclusion a few citations from the “Mythological Sofia, 247-260.
Library” of Apollodor can be presented. “After the deluge, by Ivanov, I., M. Avramova. 1997. Varna Necropolis. Agato, Sofia,
which Zeus has killed the people from the Copper Age, 50 p. (in Bulgarian)
Deucalion and Pyrrha wanted to continue the human race. At Kostov, R. I., O. Pelevina. 2006. Mineralogical-petrographical
the advice of Zeus they started to through stones behind their structure of the stone artefacts from the Varna Late
backs, and those thrown by Daucalion became males, and Chalcolithic necropolis. – Interdisciplinary Studies, 19,
those by Pyrrha – females. This is the etymology for people Archaeological Institute and Museum, Bulgarian Academy
“laós” from the word “láas” – stone (Book 1, 7, 2). “Hermes of Sciences, 25-31 (in Bulgarian with an English summary).
wanted from Apollo for the syrinx, created by him, to be Macht, Herrschaft und Gold. Katalog. 1988. Saarbrücken,
teached to the sorcery art. Thus Apollo took the syrinx and in 211 S.
his return teaches Hermes to foretell by small stones” (Book 3, Marinov, D. 1981. Folk Faith and Religious Folk Customs.
10, 2 and note N396 – these stones have been called “thriai” Selected Works. Vol. І, Sofia (in Bulgarian).
and have been related to three sisters, which bred Apollo on Nikolov, V. 2008. Ritual structures during the Neolithic in the
Parnas; stones were placed on a tripod in the Delphi‟s temple, Bulgarian lands. – In: PHOSPHORION. Studia in honorem
which moved when the sorcerer was foretelling the future in Mariae Čičikova. Acadmic Publishing House Prof. Marin
ecstasy). Drinov, Sofia, 28-34 (in Bulgarian).
Nikolov, V., V. Petrova, E. Anastasova, N. Elenski, D.
Andreeva, S. Ignatova, P. Leshtakov, M. Dotkova, E.
References Naidenova, M. Klasnikov. 2007. Archaeological
Avramova, М. 2002. One strange find from the Chalcolithic. – investigation of the Late Neolithic pit sanctuary Lyubimets
Аnali, 9, 13, 17-23 (in Bulgarian). – Dana Bunar 2. – In: Аrchaeological Discoveries and
Avramova, M. 2005. Magic adzes – votive objects and/or Excavations in 2006. Sofia, 44-47 (in Bulgarian).
amulets – Thracia, 16, Sofia, 123-136. Nikolov, V., V. Petrova, P. Leshtakov, E. Anastasova, N.
Avramova, М. 2008. Non-regular practices in the funeral rites Elenski, S. Ignatova, K. Boyadjiev, D. Takorova, M.
(according to data from the Chalcolithic graves in the Lyuncheva, M. Dotkova. 2008. Archaeological investigation
necropolis at the Big Island near Durankulak). – In: of the Late Neolithic pit sanctuary Lyubimets – Dana Bunar
Prehistoric Studies in Bulgaria: the New Challenges. Sofia, 2. – In: Аrchaeological Discoveries and Excavations in
219-228. 2007. Sofia, 57-60 (in Bulgarian).
Apollodor. 1992. Mythological Library. Narodna Kultura, Sofia Ovcharov, N., D. Kodjamanova, Z. Dimitrov, K. Leshtakov.
(in Bulgarian). 2008. Archaeological investigation of the rock site at village
Bacvarov, K. 2003. Neolithic Burial Rites. Bard, Sofia (in Tatul, Momchilgrad region. – In: Аrchaeological
Bulgarian).

221
 Discoveries and Excavations in 2007. Sofia, 542-549 (in Durankulak. Band II. Die prähistorischen gräberfelder von
Bulgarian). Durankulak. Teil 1. Sofia, 213-246.
Petkov, N. 1961. A symbolic burial at the village Peklyuk, Sofia Skakun, N. 1996. Flint artefacts from mound N13 in Sveshtari.
District. – Archaeology, 4, 67-70 (in Bulgarian). – In: Gergova, D. 1996. The Rite of Immortalness in
Petrov, Т. 1950. Collective find of flint tools in the Lovech Ancient Thrace. Sofia, 216-225 (in Bulgarian).
Region. – Proc. Archaeol. Inst., 17, 213 (in Bulgarian). Skakun, N. 2006. Orudiya truda I hozyaistvo
Popov, V. 1993. Sacred place from the Chalcolithic epoch. – drevnesemledelcheskih plemen Yugo-Vostochnoi Evropi v
Archaeology, 1, 20-23 (in Bulgarian). epohu Eneolita (po materialam kulturi Varna).
Porozhanov, К. 2004. Antique relics in the memory and St.Petersburg (in Russian).
traditional culture of the town of Sozopol. – Seminarium Todorova, H. et al. 1975. Settlement mound at Golyamo
Thracicum, 6, Sofia, 131-138. Delchevo. – Raskopki i Prouchvaniya, 5, Sofia (in
Raduncheva, А. 1976. Vinitsa – Chalcolithic Settlement and Bulgarian).
Necropolis. – Raskopki i Prouchvaniya, 6, Sofia (in Todorova-Pirgova, I. 2003. Mumble Incantations and Magics.
Bulgarian). Acadmic Publishing House Prof. Marin Drinov, Sofia, 560
Raichevski, S. 1998. Rhodope Folk Calendar. Narodna p. (in Bulgarian)
Kultura, Sofia, 109 p. (in Bulgarian) Tsonchev, D. 1946. New found antiquities in the Plovdiv
Sirakov, N. 2002. Flint artefacts in prehistoric grave-good Region. – Proc. Archaeol. Inst., 15, 209 (in Bulgarian).
assemblages from the Durankulak necropolis – In:

222
223