During my time volunteering, I had the opportunity to explore both the material and spiritual culture of the Kazanlak region. Visiting the Thracian Tomb of Kazanlak and the Museum of History Iskra, with its remarkable collection of Thracian artifacts, was a deeply inspiring experience. Additionally, participating in the Bulgarian carnival heightened my interest in Thracian spiritual traditions, motivating me to delve deeper into their cultural and religious legacy.

The Thracians, an Indo-European people who inhabited Bulgaria and the Balkans from the Bronze Age (c. 3000 BCE) until their gradual assimilation into the Roman Empire by the 5th–6th century CE, practiced a rich yet enigmatic spiritual tradition. Unlike the Greeks and Romans, they left behind no written religious texts, so scholars have had to reconstruct their beliefs through archaeological finds and ancient historians like Herodotus.

Intrigued by this ancient culture, I was drawn to trace parallels between the spiritual legacy of the Thracians in Bulgaria and that of the Greeks and Romans in Italy, particularly in my own city, Naples.

To start with, the Thracians revered their rulers as semi-divine figures, a tradition that closely mirrors the later Roman practice of emperor deification.

Few people know that Orphism, a mystical Greek religion linked to Dionysus, is believed by scholars to have been influenced by Thracian spirituality; the Thracian name for Dionysus is believed to have been Zagreus. The myth of Orpheus, one of the most enduring Greek legends, was deeply tied to Thracian identity. Orpheus’ story, which emphasized the journey of the soul and the divine power of music, contains elements reminiscent of shamanistic practices found in Thracian religious rites.

Through this research, I also discovered something fascinating about my own city. Naples had strong ties to Orpheus, as Greek settlers brought his myths with them when they established the city.

Archaeological discoveries in Southern Italy, including golden Orphic tablets, suggest that Greek settlers in Naples practiced Orphic rites. These inscriptions, often placed in tombs, provided guidance for the soul’s journey in the afterlife, mirroring the spiritual beliefs associated with Orpheus.

Apart from Greek polytheism—which was particularly strong in southern cities like Naples— another religion to take into account considering its long-lasting influence is of course the Latin/Roman which evolved into the official religion of the Roman Empire.

I was extremely curious about the differences between Thracian rites and Roman ones.

Roman religion emphasized public temples and rituals controlled by the state. For example, The Ludi Romani (“Roman Games”) were public religious festivals held in honor of Jupiter, the chief god of the Roman pantheon. These games, which took place in September, combined sacrificial rituals, theatrical performances, and chariot races in the Circus Maximus.

The Ludi Romani were not just religious ceremonies but also political events, reinforcing Rome’s unity under divine protection.

In contrast, Thracian religious practices were more esoteric and focused on individual spiritual enlightenment, much like later Orphic and Dionysian mysteries. One of the most fascinating examples is the rites of Zalmoxis, a spiritual tradition among the Thracian Getae tribe.These rites involved Initiation in underground caves to simulate death and rebirth, ecstatic dances and chants, and shamanistic elements aimed at achieving a mystical connection with the afterlife.

According to Herodotus, Zalmoxis was a divine teacher who preached the immortality of the soul. Although not directly linked to Christianity, Zalmoxis’ cult and its themes of resurrection, immortality, divine revelation, and salvation bear striking similarities to early Christian beliefs. These ideas may have helped shape the spiritual environment in which Christianity later spread, particularly in the Balkans and Roman provinces.

In conclusion, I can say that both the Thracians and the Greco-Roman world left deep religious legacies, shaping the spiritual landscapes of Bulgaria and Italy in distinct ways. While Thracian beliefs leaned toward mysticism and esoteric rites, Roman traditions emphasized state-sponsored religions and ceremonies. However, beyond these differences, it is crucial to recognize the connections and continuities between Thracian spirituality and Greek and Christian traditions.

Even today, echoes of these ancient faiths persist in folklore and cultural identities. One clear example is the ritual of Sirni Zagovezni, which I had the privilege of witnessing and have written about in another article. In this way, both Bulgaria and Italy serve as living museums of their spiritual past, where traces of Thracian and Greco-Roman traditions can still be felt today.

Ylenia Majo