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The subject-matter of the article are the circumstances in which there originated the legend of bringing the Trojan Palladium from Rome to Constantinople by Constantine the Great and placing it under
the Porphyry Column. For although the earliest mention concerning this issue comes from as late as
the sixth century (Procopius, De bello Gothico, I.15; Malalas, Chronographia, XIII.7), yet it is not
impossible that the vision of the presence of the statute of Pallas along the Bosporus, which was
believed to ensure safety to its owners, emerged here already around the year 330, in the course of the
process of shaping the official image of Constantinople, consisting among others of the concept of
this city being a Third Ilium (complementary to ascribing to it the rank of a Second Rome), and constituting the most likely context of fabricating the above legend. Regardless of the time of its origin in
the ideological and narrative sense, the above legend is a direct continuation of the ancient mythographical tradition which earlier on had regarded such cities as Athens, Argos or Rome as the depositaries of the Trojan sanctity. The latter fact has not been sufficiently emphasized by researchers.
A lack of any signs of Christianization or at least of neutralizing the unequivocally pagan significance
of the talisman, does not leave any doubt in this respect. Recognizing the Constantinople legend as an
integral element of the above-mentioned tradition, and at the same time remembering about the need
to perceive the transfer of the capital of the empire from Troy to the nearby Byzantium, as a return of
the Romans to the ‘old seat of the Eneads’ (Themistius, Oratio III), one may conclude that together
with its creation, the mythical history of Palladium had made a full circle. The last journey of the
miraculous statue of Pallas should at the same time be viewed as its homecoming
konferencja:
Mare apertum : przepływ ludzi, idei i rzeczy w świecie śródziemnomorskim; 2006-11-24; 2006-11-25; Kraków; Polska; ; ; ; ;