V. A. Gorodtsov's opinion on the pagan semantics of the image of a goddess with two horsemen in Russian embroidery is firmly established in Russian science But his thesis about the Scythian-Sarmatian roots of this image is not entirely convincing. The image of the goddess with animals is universal, and with horses or riders - common Indo 2 . Academician B. A. Rybakov identified two types of horse "pribogov" in embroidery: female orants carrying plows or harrows, and men with solar features In Iranian mythology, there are no correspondences to these pairs, but the image of two solar or astral twin horsemen is common Indo-European. I will try, however, to identify more specific Slavo-Iranian (or Slavo-Aryan) convergences in the image of paired horseman gods. To do this, I will try to find out: what binary oppositions did the Slavs and Iranians associate with this mythological pair, what place did it occupy in their mythological model of the world? On embroidery, "pribogi", as a rule, are the same. Another thing is the Russian icons of paired equestrian saints (Boris and Gleb, Flor and Lavr, Dmitry Solunsky and George). The plot of the icon "Miracle of Flora and Lavra" (Archangel Michael and two saints with horses) has nothing to do with their life and was even condemned by the church; the patrons of the horses of Flora and Lavra were already on Russian soil 5 . And the rare icons "Flor and Laurel on horses", "Dmitry Solunsky and George" are imitations of similar Borisoglebsky. It is noteworthy that the horses of saints are almost always of different colors, and the clothes are of different colors (the color of the cloak of one usually coincides with the color of the robe of another), one saint is bearded, and the other is beardless. Is there any pattern behind this? Did not the icon painters focus on images of pagan gods that have not come down to us? I have taken into account 14 icons of the XIV-XVIII centuries (Table 1). Some icons published only in the form of draw ... Read more