Swearing (mat) is the language of demons. Tatiana Mironova

September 10, 2015

Do you know that swearing (obscene language) is the language of demons? In medical practice, the following phenomenon is known: with paralysis, with complete loss of speech, when a person cannot pronounce either “yes” or “no,” he can, nevertheless, completely freely utter entire expressions consisting exclusively of obscene language.

The phenomenon is very strange at first glance, but it says a lot.

It turns out that the so-called obscenity passes along completely different nerve chains than all other normal speech. What kind of chains are these? What (or who) is behind them? Who demonstrates their power over a paralyzed body in this way?

“The so-called swearing,” writes Father Sergius, “is the language of communication with demonic forces. It is no coincidence that this phenomenon is called infernal vocabulary. Infernal means hellish, from the underworld.” Mat was indeed well known to the Slavs.

The obscene designation for a woman of easy virtue is already found in birch bark notes from Novgorod. Only it had a completely different meaning there.

This is the name of the demon with whom ancient sorcerers communicated. His “duty” was to punish guilty women with what modern medicine calls “uterine rabies.” And other Russian swear words have the same demonic origin.

Recently, science has proven that not only morality, but also human health suffers from the use of swear words. In the very physical meaning of the word. One of the first scientists to pay attention to this aspect was Ivan Belyavsky. In his opinion, every word spoken or heard by a person carries an energy charge that affects the person.

It is easy to be convinced that swearing is the language of Satan and demons during the so-called reprimands in Russian Orthodox churches. Let us remember that a reprimand is the rite of expelling demons from a person. Such people are called demoniacs. During the reprimand, something terrible happens to many of them.

People start barking, crowing, young girls suddenly start screaming in a rough peasant bass voice. When touched by the cross, such people begin to be distorted in every possible way. And most importantly, almost all of them swear terribly. They use obscene words to insult the priest and the Church. But those conducting the ritual of reprimands know: it is not the person himself who is screaming, but the demon crying inside him. He screams obscenities. Not good, but most demonic.

If you swear, don't wonder why there's trouble in your life. Mat is a curse that you send to people, and first of all to yourself...

The special attitude towards swearing is due to the specific experience of the unconventionality of the linguistic sign, which takes place in this case. It is significant that the prohibitions on the corresponding expressions are absolute, not relative, revealing a fundamental independence from the context: swearing is considered in principle unacceptable for uttering (or writing) - even in the case when it is reproduced on someone else’s behalf, as someone else’s speech, for which the speaker (writer), generally speaking, cannot be held responsible. In other words, this text, in principle, is not translated into meta-text, does not become a pure quotation: in any context, the corresponding words seem to retain a direct connection with the content, and, thus, the speaker bears direct responsibility for these words every time. This kind of perception is reflected in the spiritual verse “The Drunkard” (“Basily the Great”):

"Which person at least once
He will climb up the swearing,
JOKING OR NOT JOKING,
The Lord will honor as one."
(Bessonov, VI, p. 102, No. 573)

So, comic, playful use in no way relieves the speaker of responsibility for words of this kind, does not turn them into a simple convention: these words, so to speak, cannot be uttered in vain, in particular they cannot be repeated or used strangely. But such an attitude towards a linguistic sign is characteristic primarily of sacred vocabulary: in fact, it is precisely the sphere of the sacred that is characterized by a special experience of the non-conventionality of a linguistic sign, which determines the taboo of expressions related to it - thus, lunch vocabulary paradoxically closes with sacred vocabulary.

The answer to this attitude towards swearing is explained, one must think, by the fact that swearing had a clearly expressed CULT FUNCTION in Slavic paganism; the attitude towards phraseology of this kind is preserved in the language even after the loss of the function itself.

2. Indeed, swearing is widely represented in various kinds of rituals of clearly pagan origin - weddings, agricultural, etc. - that is, in rituals one way or another connected with fertility: swearing is a necessary component of rituals of this kind and is certainly ritual character; A similar role was played by foul language in ancient paganism (see about Greek agricultural foul language: Bogaevsky, 1916, pp. 57, 183, 187), which we will have to talk about below. At the same time, swearing has a clearly expressed anti-Christian character, which is also connected precisely with its pagan origin.

Accordingly, in ancient Russian writing - in conditions of Christian-pagan dual faith - swearing is naturally considered as a feature of demonic behavior. Quite indicative, for example, is the denunciation of “Hellenic [i.e. e. pagan!] whore talk and blasphemies and demonic games" in the petition of Nizhny Novgorod priests, submitted in 1636 to Patriarch Joasaph the 1st (the author of the petition was, it is believed, Ivan Neronov): "And, sir, they bark shamefully to each other , father and mother with prodigal shame, to the generation and throat, with the most shameful uncleanness, they defile their tongues and souls” (Rozhdestvensky, 1902, p. 30). It is significant that swearing is mentioned here in the context of a description of PAGAN games (Yuletide, Kupala, etc.); “Hellenic” (pagan) is actually equivalent to “demonic”, “satanic”. The same expressions speak of obscene language in memory of Patriarch Joasaph the 1st for Moscow and Moscow region churches in the same 1636 (AAE, III, pp. 402, 404, No. 264), which generally reveals a textual closeness to the petition of Nizhny Novgorod priests and written, perhaps, under her direct influence (cf.: Rozhdestvensky, 1902, pp. 1-4), and then in memory, or more precisely, the district message of the Suzdal Archbishop Serapion in 1642 (Kapterev, I, p. 10, note) , which, in turn, repeats with some additions the just mentioned patriarchal charter (cf. ibid., p. 8); ". . . yes you have. Orthodox Christians, we hear that among you crazy people bark obscenities at each other, and other crazy people speak stingy and shameful speeches, which cannot be consigned to scripture,” Archbishop Serapion states in the same message (ibid., p. 12). Olearius talks about the fight against swearing under Alexei Mikhailovich (1656, p. 191; 1906, p. 187); It should be emphasized that this struggle was carried out under the sign of the fight against paganism. Thus, swearing is exposed in the royal decrees of 1648, sent to different cities, and one of them emphasizes the inadmissibility of ritual foul language in wedding ceremonies, namely, it is prescribed that “at marriages, demonic songs should not be sung, and no shameful words should be spoken,” so that “at weddings they do not commit outrages and foul language” (royal letter to Belgorod dated December 5, 1648 - Ivanov, 1850, p. 298; royal letter to Tobolsk and Dmitrov with the same text - AI, IV, p. 125 , No. 35, Kharuzin, 1897, p. 147). It also mentions Yuletide profanity: “and on the eve of the Nativity of Christ and Vasily’s day and the Epiphany of the Lord, demonic names are called - koleda, and tausen, and plow. .. and idle talk with laughter and blasphemy” (Ivanov, 1850, p. 297; Kharuzin, 1897, p. 147; AI, IV, p. 125, No. 35). What is meant by this blasphemous “idle talk” becomes completely clear from another decree of the same time, where the tsar orders that “on the eve of the Nativity of Christ and the Epiphany, the koled and the plow and the ushen should not be called, and the songs of demons should not be sung, swear words and They didn’t curse with any kind of inappropriate barking... and they didn’t sing any demonic, foul-mouthed songs. . . And whoever, now and in the future, teaches koleda, and plows, and fall, and sings bad songs, or who teaches someone to scold with obscenities and all sorts of barking - and those people for such things contrary to the Christian law for fury, will be in great disgrace from us and in cruel punishment" (royal letter to Shuya dated XII. 19. 1648 - Pogodin, 1843, pp. 238-239). So, swearing is considered as a phenomenon of the same order as special Christmas customs (such as the custom of caroling, calling to the plow, singing osen - tausen, etc.). The custom of gathering on Christmastide and Kupala days “to disorderly talk and mad songs” is also mentioned with condemnation in the decrees of the Stoglavy Council of 1551, which are also aimed at eradicating the relics of paganism in the people’s life; This refers, again, to ritual foul language, which is a necessary component of Christmastide and Kupala entertainments (see: Stoglav, 1890, pp. 191-192, cf. also p. 280). Accordingly, in 1552, Tsar Ivan the Terrible ordered that the auction be held so that Orthodox Christians would not do everything that is prohibited by the resolutions of the council, in particular, “the mothers would not bark, and father and mother would not reproach each other with bad speeches, and all sorts of inappropriate things.” they did not reproach each other with bad speech” (AI, I, p. 252, No. 154); At the same time, they also talk about the inadmissibility of turning to wise men, sorcerers, astrologers, as well as the inadmissibility of barber shaving, etc.

Denouncing those who spend their time “practicing in foul language and satanic disgraces,” Metropolitan Daniel wrote: “But you create opposition to God, but you, a Christian, dance, jump, speak profane words, and in many other ways mock and use foul language and play the harp, and you sing in your bows, in your sniffles, in your pipes, bringing many services to Satan”; in his words, “where there is foul language and blasphemy, there is a gathering of demons, and where there is play, there is the devil, and where there is dancing, there is Satan” (Zhmakin, 1881, pp. 558-559, 567 et app. , pp. 18-19,29); swearing appears here on a par with the typical attributes of pagan behavior, regularly denounced in teachings directed against dual faith. The same attributes appear in the order of the Trinity Ipatiev Monastery by monastery clerks (17th century), where it is prescribed that the monastery peasants “should not swear and use all sorts of bad words, and play demonic games, play sniffles with the harp, and play whistles, and play domras, and they didn’t play any games” (AYU, p. 357, No. 334); and in this case, swearing is mentioned in the context of denouncing rituals that are pagan in origin.

In a more or less similar context, swearing appears in the teachings of Cyril of Turov and Metropolitan Peter. Thus, Kirill Turovsky mentions “the loud word, swearing, empty words and dancing, at feasts, and at weddings, and at ceremonies, and at games and on the streets” (Kalaidovich, 1821, p. 94-95); meanwhile, Metropolitan Peter says, addressing “the bishop, and the priest, and the archimandrite, and the abbot, and the deacon, and all the Orthodox peasants”: “If you teach spiritual children against foul language, unlike what they bark at their father or mother, there is no such thing among the peasants ; This is what parents teach their children from a young age, so that they don’t learn to speak foolish words; and whoever does not teach you to listen, excommunicate them from the church, and do not give them Holy Communion, nor gifts, nor the bread of the Mother of God; and teach them again, so that they don’t tell tales, don’t take in dashing women, don’t use bonds, don’t seduce, don’t use potions, don’t cast spells before God’s deed brings wrath” (Kushelev-Bezborodko, IV, p. 187). The teachings of Metropolitan Peter are repeated almost word for word in the letters of Metropolitan Photius to Novgorod and Pskov in 1410-1417. (RIB, VI, column 274, 282-283).

Particular mention should be made of the teaching of Elder Photius, a monk of the Joseph-Volokolamsk monastery (first half of the 16th century), “even if all Orthodox Christians, especially us monks, do not use foul language, then again say a swearing word to your brother: son of a whore, a cook or a man peasants of our holy faith" (Kushelev-Bezborodko, IV, pp. 189-191; Markov, 1914, pp. 15-20): it is necessary to emphasize that the expression whore son initially, apparently, was not identified with swearing in itself was not reprehensible, i.e. it did not fall into the category of OBSCENE expressions5; it is significant, at the same time, that since in this case this expression is interpreted precisely as “obscene barking,” it is considered unacceptable to apply it in relation to an Orthodox Christian (to “a man of the peasantry of our holy faith”) - the confessional aspect in this case is expressed quite clearly .

A number of other ancient Russian teachings against swearing, which are of particular interest to our topic, will be discussed below (§III-I); Now it is only important for us to state that the teachings against swearing are in direct connection with the denunciation of pagan rituals and customs. It is therefore quite natural that swearing can be regarded as “Hellenic whore talk” (see the quoted Petition of the Nizhny Novgorod priests of 1636 - Rozhdestvensky, 1902, p. 30).

Accordingly, in the teachings discussed below (§III-I), a swear word can be called a “filthy word,” that is, pagan, and it is said that with a person who swears, one should “neither eat nor drink, nor pray, unless will not remain [i.e. e. will not leave such an evil word" (Lileev, 1895, pp. 402-403; cf. also: RSL, Bolshoi No. 117 (fol. 100 vol.); IRLI, Severodv. JV * 114 (fol. 3 vol. .), No. 147 (fol. 28 vol.), No. 263 (fol. 5 vol.-b), No. 511 (fol. 8); IRLI, Latg. No. 156 (fol. 213 vol.); IRLI, Amos .-Bogd. JV" 91 (l. 30 vol.-31); IRLI, op 24, No. 54, l. 84). As is known, refusal to communicate in food, drink and prayer is generally accepted in case of confessional disagreements - in this case, the corresponding prescription indicates that the swearer is not a Christian, but a pagan.

We find similar evidence in earlier sources. Thus, “The Tale of Bygone Years,” describing the pagan rituals of the Radimichi, Vyatichi and Northerners, mentions “shaming” as a specific feature of pagan behavior (PVL, I, p. 15). No less remarkable is the opinion found in ancient Russian teaching literature that swearing is “that is, a Jewish word” (Smirnov, 1913, p. 156); accordingly, in one of the versions of the apocryphal “Epistoly on the Week” (“Jerusalem Scroll”) the Lord tells people: “don’t speak like a Jew, don’t curse” (Kushelev-Bezborodko, III, pp. 152-153; Bessonov, VI, p. 88, No. 567, cf. p. 83, No. 566; IRLI, op. 24, No. 54, l. 6), i.e. swearing in this case is perceived as “Jewish” speech. When interpreting such statements, it is necessary to keep in mind that “Jewish,” like “Hellenic,” can be identified with paganism, and, thus, Slavic pagan gods can be interpreted as “Jewish” - we find, for example, references to the “Jewish heretic Perun "(Pokrovsky, 1979, p. 52) and "Horse-Jew" (Shchapov, I, p. 34), etc. The current idea of the Tatar origin of obscene language is explained in exactly the same way (see, for example: Shchekin, 1925 , pp. 20-21).

At the same time, the ability to swear obscenely is attributed to the brownie, that is, a character of undoubtedly pagan origin (Afanasyev, 1865-1869, II, p. 82, with an inaccurate reference to the source). Likewise, cliques (hiccups) during a seizure shout out “in a wild voice, meaningless exclamations and strong curses,” and it is assumed that this is what an unclean spirit that has taken possession of the clique says (Podvysotsky, 1885, p. 59; cf. Bogatyrev, 1916, p. 62 ). The idea that it is common for the devil to swear is sometimes reflected in cosmogonic legends, cf., for example, the Polissya legend: “Well, God was at the inferno and began to pull people out of the pit from the inferno. Adin's hands are falling - and our hands are rich. So he couldn’t bear it and bent his pants down to obscenities. And Jesus Christ did not take him, and [he] became a devil. Now his nails were so abraded and his hair was falling on his top and he became so incriminating, like the devil” (Polesie archive: Gomel region, Gomel district, village of Grabovka, 1982). In a remarkable way, swearing is attributed here to a decisive role in the cosmogonic cataclysm.

3. It should be noted that swearing in some cases turns out to be functionally equivalent to prayer. So, in order to save yourself from a brownie, goblin, devil, etc., it is prescribed to either read a prayer (at least make the sign of the cross) or swear obscenely - just as to counteract witchcraft one turns to either a priest or to a healer - see, for example: Chernyshev, 1901, p. 127-128 (about the brownie; cf. otherwise: Ushakov, 1896, p. 154); Pomerantseva, 1975, p. 36, Zelenin, 1914-1916, p. 802, Zelenin, II, p. 19, Zelenin, 1927, p. 388, Ushakov, 1896, p. 160, Zavoiko, 1917, p. 37, Onchukov, 1909, pp. 465, 552, No. 198v, 198g, 272 (about the goblin, as well as about the bear, since it is associated with the goblin, cf. in this regard: Uspensky, 1982, p. 85 et al.) ; Zavoiko, 1917, p. 35, Ivanitsky, 1890, p. 121, Pomerantseva, 1975, p. 138 (about the trait); Zavoiko, 1917, p. 38 (about shishiga); in a similar way, with the help of swearing they can treat fever (Tseitlin, 1912, p. 9), which is generally understood as a demonic creature, a type of evil spirit. At the same time, swearing can even be considered as a relatively stronger means, that is, there may be cases when prayer does not help, and only swearing is effective, see: Chernyshev, 1901, p. 127-128 (about the brownie), Zavoiko, 1917, p. 38 (about shishiga), cf. also information that the brownie is not afraid of the cross and prayer: Ivanov, 1893, p. 26, Pomerantseva, 1975, p. 109. In the same way, both prayer and swearing are a means of taking possession of a treasure: in some places, in order to take a treasure guarded by evil spirits, it is considered necessary to pray, in others it is necessary to swear obscenely (Smirnov, 1921, p. 15). In exactly the same way, the magical ritual of “plowing”, performed to expel an epidemic disease from the village (which is also identified with evil spirits), in some cases is accompanied by noise, screaming and Swearing, in others - by prayer (Maksimov, XVIII, pp. 271-273) .

Since certain representatives of evil spirits genetically go back to the pagan gods, it can be assumed that swearing goes back to pagan prayers or conspiracies, spells; It is most likely that swearing should be seen as a pagan spell, an enchantment.

The correlation of swearing with the pagan cult is extremely clearly manifested among the Serbs, when, in order to escape from HAIL, they throw a hammer upward (at a cloud) and at the same time swear obscenely (Marinkovich, 1974, p. 159; Tolstoy, 1981, p. 51). As is known, in Slavic (and Indo-European) mythology, the hammer appears as an attribute of the Thunder God, who sends thunderstorms and hail; one must assume that swearing also has something to do with it. On the contrary, among the Bessarabian Romanians, “during a thunderstorm, especially on Elijah’s day, one must abstain from all sin, and most of all from swearing. This is because, according to the explanation given. . . one hieromonk, “words of abuse and shouting most of all resemble peals of thunder”” (Syrku, 1913, p. 166). Wed. Another Great Russian entry: “The great-grandfather had a mother, she swore at the dog, and lightning struck it. . . "(Bogatyrev, 1916, p. 66). And in these cases we can state the connection between swearing and the Thunderer, although it manifests itself in exactly the opposite way; an interpretation of this connection will be offered below (in §111-6).

4. In this regard, it should be noted that swearing can act as a CURSE among the Slavs; the connection with the pagan cult seems completely undeniable. Similar use of swear words is attested in South Slavic, as well as in Western Slavic writing. Thus, in the anonymous Bulgarian chronicle of 1296-1413 we read: “The Bulgarians, having heard this, laughed and cursed the Greeks, not only insulted them, but also beat them up and sent them away empty-handed”; the same formulation is repeated in this text and somewhat lower: “and they, having heard this, laughed and cursed the Greeks, not only insulted them, but also abused them and sent them away empty-handed” (Bogdan, 1891, p. 527). The word “oncovash” in this context apparently means not just “scold”, but precisely “cursed.” A specific example of this particular use of obscene expressions is presented in one Bulgarian charter of the first half. XV century, namely in the letter of the Vlach ruler Alexander Aldi, son of Mircea, dated 1432. Speaking about his loyalty to the Hungarian crown (“to the lord the king and the holy crown”) and refuting false rumors that he went over to the side of the Turks, this ruler writes : “Who else should eat food, and fuck his wife and mother” (Bogdan, 1905, p. 43, No. 23; the same letter with minor spelling differences was published in the publishing house: Miletich, 1896, p. 51, JV" 12 /302), which essentially means: whoever lies will be cursed.

Apparently, swear words could also be used in the same meaning in Western Slavic languages. Indicative in this “ligature is the expression abo zabit bocz abo cze pesz huchloscz, i.e. “albo zabit badz albo niech ciepies uchlosci”, recorded in the Polish court protocol of 1403 (Brückner, 1908, p. 132). The verb chloscic, currently uncommon, in the Old Polish language acted as a euphemism that replaced the main verb in an obscene curse (in the expression chloscic maike - see: Sl. Old Polish language, I, p. 238). It is in this capacity that he appears in the quoted abusive formula, which means, therefore: “may you be killed or may a dog defile you”; The Old Polish expression cze pesz huchloscz ("niech ciepies uchlosci") literally corresponds to the modern Polish curse word pie ciejebal. Both parts of this expression appear as synonymous, expressing one common idea - the idea of a curse.

Accordingly, the verb that goes back to glory, Raspizdyay, can act in the meaning of “curse” - insofar as this verb correlates with the general meaning of an obscene expression (cf., for example, Czech, jebati “curse”, etc. - Trubachev, VIII , p. 188); In this case, we have the right to see traces of the ritual use of swearing. The totality of the above facts allows us to attribute such usage to the common Slavic era.

5. The ritual function of swearing is also manifested in the nature of its assimilation. There are indications that in the process of raising children, parents more or less consciously taught them swearing, i.e. it was part of the educational complex. I wrote with indignation about this phenomenon in the beginning. XVIII century Pososhkov in a message to Stefan Yavorsky: “She, sir, your Majesty has no reason to know what kind of usual madness is happening among our people. Even though I have never been to other countries, I don’t expect to find such bad customs anywhere. Isn’t this a crazy thing, because the baby has not yet learned how to ask for food, and the parents teach him the first science, which is foul and subject to sin? What was the beginning of teaching a baby how to know God, and pointing to heaven that God is there? It’s important that instead of such teaching, the father teaches the mother to scold her mother: mom, what a mother, damn, damn; and the mother teaches him to scold like his father: father, damn, damn; and when the baby begins to bleat, the father and mother rejoice at the bleating and force the baby to constantly bleat them and strangers. . . And when the baby matures a little and speaks more clearly, then they teach him complete foul language and all sorts of fury”; This explains, according to Pososhkov, the prevalence of swearing among Russians: “It’s been heard somewhere that we have it—on the road, and at market places, and at meals, especially that happens. ..and in churches, all kinds of foul language and blasphemy and all kinds of obscene ranting" (Sreznevsky, 1900, pp. 11-14, see also pp. 8-9; cf. similar text in another edition of this message: Pososhkov, I, p. 310-314; Pososhkov speaks very briefly about the same thing in “The Testament of a Father to His Son” - Pososhkov, 1893, pp. 9, 42, 44). We find the same information in the book “Statir” - a book of teachings compiled in 1683-1684. by an unknown priest of the city of Oryol (Perm diocese): “Alas, what parents do is to create destruction for themselves, and destruction for their children. Before the boy even has time to be born, they teach him not the work of God, but the satanic custom: to jump, dance, sing songs, lie; The father teaches the mother to scold, AND THE MOTHER TEACHES THE FATHER. I will grow old as they are brought up. But many wizards also tell me: Why do you forbid us to heal ailments and cast out demons? . ." (RSL, Rumyants., 411, part I, l. 144 vol.); It is significant that this information is given in the context of exposing pagan customs (cf. also Part I, l. 143 vol., 162 vol., 163 vol., where foul language is also spoken of in connection with the mention of pagan customs). In the same way, Olearius, speaking about obscene expressions among Russians, notes: “They are spoken not only by adults and old people, but by small children, who still cannot name God, or father, or mother, already have “fuck your mother” on their lips, and parents say this to their children, and children to their parents” (Olearius, 1656, p. 191; Olearius, 1906, p. 187; cf.: Olearius, 1647, p. 130).

Uspensky B.A. Selected works. T.2. M., 1994, p.53 -128

Researchers have invented a device that translates human words into electromagnetic waves. And they are known to influence DNA heredity molecules. A person swears incessantly - and his chromosomes tear and bend, genes change places. As a result, DNA begins to develop unnatural programs.

This is how the program of self-destruction is gradually passed on to the offspring. Scientists have recorded: swear words cause a mutagenic effect, similar to that produced by radioactive irradiation with a power of thousands of roentgens.

The irradiation experiment was carried out for many years on the seeds of the Arabidopsis plant. Almost all of them died. And those that survived became genetic freaks. These monsters, having suffered many diseases, passed them on to inheritance. After several generations, the offspring completely degenerated.

Interestingly, the mutagenic effect did not depend on the strength of the word; they could be pronounced either loudly or in a whisper. On this basis, scientists concluded that certain words have an informational effect on DNA.

The exact opposite experiment was also conducted. Scientists “blessed” seeds killed by radioactive radiation of 10 thousand roentgens. And so the confused genes, broken chromosomes and DNA strands fell into place and grew together. The killed seeds came back to life.

You say” “Well, why are you comparing people to plants!” But the fact of the matter is that the genetic apparatus of all living organisms works according to universal laws.

The ability of people to influence heredity programs with words, confirmed by researchers, has been known to believers since ancient times. From patristic literature we know how often, thanks to the saints, the hopelessly sick were healed and the dead were raised from the dead. Moreover, the blessing of the righteous extended not only to a specific person, but also to his offspring.

The word is a mutual instrument. Let's remember the Gospel. The Apostle Peter accused Ananias and his wife Sapphira of concealing part of the money they received for the land. Hearing the words of accusation, Ananias and Sapphira fell lifeless.

A skeptic will doubt how ordinary words can influence the hereditary program. The fact is that the idea of a genetic apparatus consisting only of chemical substances is outdated.

In fact, in order to build a living mechanism from DNA, much more complex programs are needed, which should contain the lion's share of all hereditary information. The new science, “wave genetics,” whose author is Pyotr Petrovich Goryaev, testifies: a gene is not only a cell. The human program is encrypted in the so-called “junk” part of DNA. And not only in chemical substances, but also in physical fields that form around chromosomes and have a holographic structure. All information about the past, present and future of the organism is contained in a collapsed form at each point of the wave genome. DNA molecules exchange this information using electromagnetic waves, including acoustic and light waves. Today, scientists have learned to “pump” DNA with light and sound energy. It was as if hidden pages of genetic texts were illuminated and read. By launching certain genetic programs, they stimulate the body's reserve capabilities. As a result, hopelessly ill people recovered and dead plants came to life. A person can cause such miracles precisely through prayers.

Scientists have come to a stunning conclusion: DNA perceives human speech. Her “ears” are truly adapted to picking up sound vibrations. Pushkin once wrote to his wife: “Don’t spoil your soul by reading French novels.” Our contemporary will only smile at this order of genius, but in vain. Molecules of heredity receive both acoustic and light information: silent reading reaches cell nuclei through electromagnetic channels. One text heals heredity, while the other traumatizes it. Prayer words awaken the reserve capabilities of the genetic apparatus. The curse destroys wave programs, which means it disrupts the normal development of the body.

P. Goryaev believes that with the help of verbal thought-forms a person creates his genetic apparatus. For example, a child who has taken a certain program from his parents begins to be rowdy and use foul language. Thus, he destroys himself and his environment - both social and psychological. And this “snowball” rolls from generation to generation.

So the genetic apparatus is not at all indifferent to what we think about, say, what books we read. Everything is imprinted into the wave genome, that is, the wave genetic program, which changes the heredity and program of each cell in one direction or another. So, a word can cause cancer, or it can cure a person. Moreover, DNA does not determine whether you are communicating with a living person or with a character in a television series.

(Reprint of an article from the magazine “Selskaya Nov”, No. 4/1998, p. 49)

Zombification, slander, maternal curses, which can deprive a person of will, health, and even life itself, have the word as their main tool. The maternal curse has always been considered the most powerful in terms of the results achieved, because no one can remove it from a person except the one who uttered it. Wave geneticists say: the human genetic apparatus is far from indifferent to what its owner thinks, listens or reads. For any information can be imprinted into the so-called wave gene. In other words, with whom a person behaves, he will ultimately acquire hereditary programs. At the same time, the DNA machine is not able to discern from whom you are receiving information, be it a live interlocutor or a TV screen. Any spoken word is nothing more than a wave genetic program that can very significantly change your entire life.

Damned people are haunted by insidious diseases, madness, and suicide, which will wipe out their family from the face of the earth if they do not repent. Previously, only priests spoke about this, now scientists have joined them. With the blood of my heart, my former neighbor in the editorial office wrote autobiographical stories about his lost childhood. How the whole village, including his relatives, became drunk before his eyes. How his grandfathers and uncles chased their wives with knives and axes, and then shot themselves with hunting rifles or hanged themselves with soldiers’ belts. How they rotted alive from unknown illnesses or ended their lives in psychiatric hospitals. He knew the reason for these misfortunes, but did not dare to tell it to readers even under the pseudonym with which he signed his stories. His ancestors participated in the destruction of the Orthodox church, drove out the priests and turned the church into a theater. The play, in which the actors shot icons, was especially successful among Komsomol members and communists. The icons were real, prayed upon, they were shot with laughter, right on the altar where the stage was located. They were especially amused when, during the course of the play, the old woman muttered something about God’s punishment.

And now this punishment is accomplished. The eight ancestors of my colleague who participated in the execution gave birth to many children - and none of them lived to old age, all died a painful death. From this family there are now only four left who become drunkards or go crazy. I would not have dared to talk about the troubles of my colleague if I had not seen that a similar curse hangs over my family. Probably, I myself would have done I don’t know what, if God had not admonished me with severe diseases. But, most importantly, I see: a curse hangs over most of the families I know. And the family is the basis of the state, its collapse means its collapse. The number of alcoholics, madmen, and suicides is growing rapidly. The population is declining every year. With the weakening of power, civil strife and fratricidal wars inevitably begin, which weaken the state and it becomes easy prey for foreign conquerors. To prevent such a disaster from happening again, our ancestors accomplished the great feat of conciliar solitude. The Charter of the Moscow Zemstvo-Local Council dated February 21, 1613 was signed. But, anticipating a new turmoil, the compilers of the Charter gave their descendants a certain tool for healing this disease: “And who will go against this Council resolution? May he be cursed in this century and in the future? May he not be blessed from now to eternity.” . Alas, Russia is learning this from bitter experience.

It would seem that there is something terrible here: the lofty words were written down in the Certificate, and its copies were sent out throughout the country? After all, this is paper, not a mine! Anathema - is it TNT? Alas, some words can be worse than mines: they “explode” in the human genetic apparatus, distorting his hereditary programs, causing mutations leading to degeneration. A group of Russian researchers led by a senior researcher at the Department of Theoretical Problems of the Russian Academy of Sciences, Petr Garyaev, turned their attention to this law, whose research has already been written about by "Russian House" (1999, No. 6). Peter Garyaev, notes that many mysterious phenomena occurring in our body are associated with the wave genome, which contains information about the entire organism in a collapsed form - its past, present and future. DNA molecules are able to exchange this information using acoustic and electromagnetic waves. But the most amazing thing is that scientists caused many miracles with words. Scientists have created a device that translates human words into electromagnetic vibrations that can influence the molecules of heredity - DNA. And it turned out that some words cause a mutagenic effect of monstrous power. Chromosomes become distorted and torn, genes change places. As a result, DNA begins to develop unnatural programs that are replicated by the body, passing on self-destruction programs to the offspring. According to experts, these strange words caused a mutagenic effect, similar to that produced by radioactive irradiation with a power of 30 thousand roentgens! It’s scary to even think what would happen to a person after such verbal treatment, if 50 roentgens is considered a lethal dose for him. Fortunately, these experiments were carried out on the seeds of the Arabidopsis plant. Almost all of them died. And the survivors became genetic monsters, unable to program the development of healthy organisms. Such monsters get many diseases that are inherited in a more severe form. The offspring completely degenerates after a few generations. But what surprised scientists most was that the mutagenic effect did not depend on the strength of the effect. They pronounced the words in a loud voice, sometimes in a quiet voice, and sometimes whispered barely audibly, but the results were the same. Maybe the device amplified the energy of sound vibrations? Excepted: it ran on two Orion batteries, which are usually used to charge a flashlight. For an effect of 30 thousand roentgens, you need to create a voltage thousands of times greater than these batteries can provide.

The most ambitious experiment with the human gene pool was carried out in Russia at the beginning of the 20th century. The revolutionaries and theomachists broke the vow that their ancestors made for them in 1613, and went under the cathedral’s curse - “they took the oath,” of course, with all their offspring. Until then, the gene pool of the nation was dominated by creative programs set in motion by the blessings of the ancestors. But after the February-October betrayal, negative ones began to prevail: a genetic time bomb went off.

It turns out that a person is like a book where everyone, including himself, writes reviews. It turns out that these texts not only form his personality, but also impressions in his DNA. Health, well-being, longevity - and, finally, the fate of a person and his descendants depend on them. Moreover, DNA is not analyzed whether you are communicating with a living person or with television characters. Any spoken word is nothing more than a wave genetic program that can change your whole life. Sometimes a word works like a jumping gene, causing cancer or, conversely, eliminating the cause of the disease. Comparison of the word in the famous saying "Execution cannot be pardoned": to the left is death, to the right is life. All languages of the world have common features, he says, including DNA ones. And the genetic apparatus is far from indifferent to what you think, say and read: any words can be imprinted into the wave genome. How do the blessings and curses of the ancestors work? After all, many of our contemporaries have not read or heard about the vow of 1613. They break it, not knowing what they are doing. Why do verbal mines explode in them? “The fact is,” the scientist answers, “that the words of the vow that our pious ancestors made, and then confirmed them daily in prayers, were gradually built into the wave genome of each person and the gene pool of the entire people.” These words were automatically passed down from generation to generation as hereditary programs. Whether a person knows about it or not, having stopped observing the vow, it is as if he were tearing out pieces of DNA wave structures and rearranging them from place to place. As a result, a person experiences extreme stress, as if he had been exposed to radioactive radiation. This causes mutations of the soul and body - degeneration begins, which can lead to the extinction of the cursed race. And there are a huge number of such people in Russia now. According to geneticists, mutations in three generations can completely destroy the genetic apparatus - we ourselves will wipe ourselves off the face of the earth. It is not for nothing that the compilers of the Charter of 1613 consolidated their vow with these words: “Let it be firm and indestructible in the future of the summer, in generations and generations, and not a single line will pass away from those written in it.”

Don't say swear words

The word must be treated honestly; it is God’s highest gift to man.

N.V. Gogol
Sound is an electromagnetic wave that carries energy from one point to another. Has speed and momentum.

J. Pierce.
Sound and speech are the consequence and result of the cause - human thought.

ABOUT FOLLOWING

Wave genetics discovers that the words a person uses influence their gene pool. Kind and beautiful words straighten and improve him, abusive and obscene words destroy him. Scientists made such an amazing discovery. And not only amazing, but also warning. After all, a black word can kill life itself! So much for “Swearing at the gate does not hang”! It still hangs!

And how easily people treat uttering curses. They are clearly convinced that there is nothing wrong with this. But by giving rights to the black word, we make the path easier for black deeds and gradually disfigure our spiritual world.

“Bad language is the tendency to do bad things,” said Aristotle. It is not for nothing that in ancient times, foul-mouthed people were expelled from society like lepers. An ancient wisdom said: “Bad talkers are like foolish archers who, in a populated city, will shoot arrows without caring where they land.”

Foul language is unpleasant for absolutely everyone to listen to, even for those who are guilty of it themselves. Defilement is an abomination, disgusting, nasty, everything vile, disgusting - this is how the explanatory dictionary explains this word. “Speaking obscene words is washing yourself with dirt” (proverb).

The energy of bad thoughts and words, like cobwebs or dust, settles on objects and the person himself, and so on day after day, forming indelible deposits over time. If the dust can be wiped away, then the consequences of a thought or word can never be destroyed by anyone. They will lie there until their time, and someday, as they say, the reverse blow will begin to act. Foul language creates new diseases and destroys the atmosphere of the planet. A foul speaker's intellect is very quickly destroyed. This is especially dangerous for a child. In medicine, the term “Tourette's syndrome” is known. The person loses the power of speech, but retains the ability to swear. It can be explained that obscene words belong to the most expressive layer of vocabulary, serve to relieve tension, stress, and demonstrate closeness to the people and democracy. All these reasons are secondary. Another reason is secondary and extremely dangerous - ours, as adults, is irresponsibility, indifference, or even a direct example to follow. The general degradation of our culture is “to blame.”

But swearing is really a fight - a war with the Word, a war with the one who gave us this Word and raised us above the wordless creature.

Swearing is an insult to the Mother of God and one’s own mother.

Swear words, like exhaust fumes, fool your head and poison your soul. It’s hard to breathe in a swearing house. There's a stench there. There is great destructive power in obscene obscene messages. “Every foul language and quarrel is already a praise to darkness. The terrible knife is not in the belt, but at the end of the tongue. Someday you will have to understand that what is said and thought is indelible. Anyone who has thought for good can rejoice in this, but also vice versa.” (Living ethics). All of us, easy to use vulgar language, are saboteurs in our own Fatherland. And in your own home you must be the master. And since we are the masters, we must prohibit swearing to ourselves, our loved ones, and our friends. Fight him, sparing no time or effort. The walls of the entrances turn red with shame for the “creativity” of young talents. Let your son, grandson, brother, friend not be among these “talents”. And this is already a victory.

NYURA, DON'T FUCK ME WITH THREE LETTERS

I once told you that nowadays among many villagers it is considered fashionable, even chic, a cultural and folkloric delight, to respond to a friendly greeting with open obscenities. For example, I’m walking through my village in the morning, a typical village in the central regions of the region, no different from others, I pause, shout in a joyful voice to a sweet woman standing on the other side of the fence in the middle of the yard: - Good afternoon, Nyura! (or Klava, Vera, Tonya, Marusya...). - Fuck you! - Nyura, of retirement age, reacts quickly. Nyura answers loudly, so that the whole street can hear, and so that everyone can have fun. Well, it goes without saying that I’m having fun, and I finally stop at the fence with the intention of continuing the dialogue that has begun so successfully. - How is your health? - I ask. Overweight Nyura (nowadays all village women, following the example of city women, have become very plump), standing upright, has cheerful imps jumping not only in her eyes, but all over her voluminous face. However, she deliberately frowns, pretending to be dissatisfied that you showed up here inappropriately. - Pi...th past, pi...th! - Nyura answers louder than before, intriguing not only the interlocutor, but also the neighbors, who are listening warily in their courtyards. - What news? In response, you receive a brilliant bunch of words that were previously classified as unprintable (now, thank God, everything is printed and voiced on television), you are satisfied and slowly walk further along the street, looking over the hedges into the courtyards, so as to greet someone else, not to miss and start the same dialogue. Short, but very informative. In her mind, Nyura didn’t say anything bad. Yes, and in the minds of everyone who heard it. The inner tone of her words does not contain any aggression. People treat the word as a vessel that can be filled with any meaning. So I'm cutting it short. A kind person sent you, which means he respects you and is glad to see you. He sent you somewhere even further away - you’re really close to him, well, really

He's on board, and he'll go with you on reconnaissance. So Nyura expressed her emotional disposition to me. And I walk from Nyura further through the village, satisfied in my feelings, with a grateful smile in my soul. And Nyura, of course, is pleased that she told everything to the nice man, that is, me, and as if she didn’t say anything. I repeat: a sort of "New Russian" game of swearing. There are no losers. And it’s good for the one who “sent” it. And it’s even sweeter for the one who was “sent.” Let's see what science says about this. Yes, yes, she’s probably saying something. The mass phenomenon cannot go unnoticed by analysts from social psychology, biology and, of course, medicine. Is it really that harmless? My colleague, an employee of the magazine \"Rural Nov\" Natalya Larina, following a letter from her reader, who wondered about the prosperity of mats, turned to the Institute of Control Problems of the Russian Academy of Sciences to Candidate of Biological Sciences Pyotr Petrovich Goryaev and Candidate of Technical Sciences Georgy Georgievich Tertyshny. The answer was unequivocal: swear words explode in the human genetic apparatus, as a result of which mutations occur, which lead to degeneration with each generation. How did meticulous scientists prove this? They, it turns out, have invented a device that is capable of translating human words into electromagnetic vibrations, into the very vibrations that affect the molecules of the heredity code. From "cool" words, chromosomes are distorted, bad things happen to genes, and as a result, programs issued by DNA are obtained with significant distortion, often incompatible with the mental and even biological life of the offspring. Do you catch the tragic meaning? The program for self-destruction is passed on to the offspring!

When using swear words, researchers discovered, a mutagenic effect occurs, similar to radioactive irradiation with a power of a thousand roentgens. A very convincing experiment was conducted. The seeds of one of the plants were taken and the very words with which the speech of the above-described Nyura was so rich were spoken. They were pronounced in different versions and intonations: loudly, quietly and completely in a whisper. Then the seed material was placed in the beds. Only a small part of the seeds sprouted. And those plants that sprouted turned out ugly. An opposite experiment was also carried out: seeds killed by radioactive irradiation, in which chromosomes were broken and genes were mixed up, were “treated” for some time with words of gratitude, far from Nyura’s speeches. Oh, miracle! The seeds came to life: the broken chromosomes grew together, the DNA strands fell into place. The experiments were repeated once, twice, and ten times - the result was the same. Words have an informational effect on DNA! Fabulous miracles when the word is immobilized

It turned out that it was not miracles at all, but an obvious reality, a pattern of nature, that arose a whole army of the enemy and raised hopelessly ill people.

SPEECH OF ADOLESCENTS AND MORALITY

All of the listed troubles of the Russian language affect, first of all, teenagers. Many of them have never thought about how beautiful their native language is. Their vocabulary is extremely poor, but they use foul language at every turn.

Alexander Bilyk, who fought in Chechnya, says: “Even there, during the war, we did not talk to each other in this way. In my opinion, teenagers have a lot of free time, so they hang out in basements and hallways and swear for stupid self-affirmation. After all, other than swearing, they have nothing to establish themselves with.”

“By swearing, teenagers try to attract attention to themselves, but in reality they look like animals who can only say “boo” and “mu.” Some play a double game, trying to show their best side at school, not like on the street. A person is tense, tense, tongue-tied, he suffers torment. Why create unnecessary problems for yourself?” – asks the teacher of Russian language and literature L. Kuzmina.

What do teenagers themselves think about this? Let's listen to them. “We already stop noticing how we talk to each other, and for us swearing becomes commonplace, it accompanies us almost everywhere. And if you hear him constantly, then you automatically begin to express yourself like everyone else. This is very bad, but breaking out of this circle is very, very difficult. Most of my friends swear and it becomes a habit. When talking with parents or teachers, a student may habitually utter one or another obscene expression. To stop such ugly communication, we need to talk as much as possible about the dangers of swearing and instill a love for the Russian language. The Russian language helps people understand each other; it is so rich that there is no need to embellish it with additions,” says 10th grade student Yulia Gubina.

This problem, unfortunately, is not new. Even in “Living Ethics” it was said: “The younger generation too often succumbs to rudeness. This is a very deplorable situation when all the best efforts are required. It is very necessary to repeat that every rudeness is unacceptable for evolution.”

B. Nichiporov competently illuminates the problem of the relationship between a teenager’s speech and his moral character in his book “Introduction to Christian Ethics.” He writes: “... the most important psycholinguistic phenomenon of the entire social lower classes is swearing...

Every thing, every feeling, every city or village has its own name. And if you rename them, then, let’s say, things start to deteriorate. The city is also desecrated. Since people, having renamed the city, then change a lot, they lie! So it is with feeling. High, pure love, called obscenely, gradually turns into simple lust. A young man must call his first love for a girl (even if only to himself) love. This word should be familiar to him. It must be his Word.

And the environment, the courtyard company, taboos, forbids it, mocks the words love, beauty, grace. The child is forced to become conformist, and then he begins to lie to himself, to his inner world. And with this he kills, burns out the shrine of the soul.

The soul becomes speechless. And this is not just a meager vocabulary. There are no words at all. Such a person is ashamed of words. He's down. There is a false shame to say a sincere word. Take away a bad word from the social lower classes and the entire structure of the lower classes will fall apart like a house of cards. Perhaps the conclusion is categorical and too optimistic, but there is a large grain of truth in it. And once again the idea of a direct connection between speech and morality is confirmed.

Maria Sergeevna from the village of Ptichye, Stavropol Territory, told me about her bitter life. The husband does not dry out from the vodka, he rushes at her and the children with an ax. In the house you can hear swearing all the time, as if there are no other words in the Russian language. And she’s not the only one who suffers like this, but many of her fellow villagers. “Well, explain to me, explain,” the woman burst into tears, “what kind of curse lies on all of us?”

At the Institute of Management Problems of the Russian Academy of Sciences, Candidate of Biological Sciences Petr Petrovich Goryaev and Candidate of Technical Sciences Georgy Georgievich Tertyshny are trying to answer Maria Sergeevna’s question with their research - what is happening to the human race?

Lately I've been afraid to be around people. From all sides one can hear swearing, as if there are no other words in the Russian language. The press from time to time arranges discussions about whether it is good or bad to swear. Meanwhile, scientists give a clear answer to this. Swear words “explode” in the human genetic apparatus. As a result, mutations occur, which lead to degeneration with each generation.

The word is a double-edged instrument. Let's remember the Gospel. The Apostle Peter caught Ananias and his wife Sapphira withholding part of the money they received for the land. Hearing the words of reproof, Ananias and Sapphira fell lifeless.

Scientists have come to a stunning conclusion: DNA perceives human speech. Her wave “ears” are truly adapted to picking up sound vibrations. Pushkin once wrote to his wife: “Don’t spoil your soul by reading French novels.” Our contemporary will only smile at this order of genius, but in vain. Molecules of heredity receive both acoustic and light information: silent reading reaches cell nuclei through electromagnetic channels. One text heals heredity, while the other traumatizes it. Prayer words awaken the reserve capabilities of the genetic apparatus. The curse destroys wave programs, which means it disrupts the normal development of the body.

P. Goryaev believes: with the help of verbal thought forms, a person creates his genetic apparatus. For example, a child who has taken a certain hereditary program from his parents begins to be rowdy and use foul language. And it destroys both itself and its environment – both social and psychological. And this snowball rolls from generation to generation.

So the genetic apparatus is not at all indifferent to what we think about, say, what books we read. Everything is imprinted into the wave genome, that is, into the wave genetic program, which changes the heredity and program of each cell in one direction or another. So, a word can cause cancer, or it can cure a person. Moreover, DNA does not determine whether you are communicating with a living person or with a character in a television series.

WHO YOU HAVE WITH, FROM WHOM YOU WILL GET FROM

Linguist Gennady Grinevich wrote that all the languages of the world are like the branches of a tree, that is, they have a common root. And the mathematician-linguist Noam Chomsky argued that the grammars of all languages are universal: they have common strategic features. These and other discoveries allowed structural linguists to create a universal mathematical model of human languages, which turned out to be similar to a tree. Wave geneticists under the leadership of Peter Garyaev created a mathematical model of all genetic texts. It turned out that they also have common features that can be depicted as a tree. Finally, linguists and geneticists compared their “trees” and were surprised to see that they had exactly the same structure. It turned out that a person is like, for example, a memorial book in which everyone, including himself, writes down their reviews and wishes.

This information not only shapes him as a person, but is also imprinted into his DNA. The health of the descendants depends on its content. “Now we can complete Chomsky,” said Garyaev. - All languages of the world have common features, including DNA ones. And the genetic apparatus is far from indifferent to what you think, say and read: any words can be imprinted into the wave genome. But not only your words: whoever you mess with, you will gain... hereditary programs. Moreover, DNA does not determine whether you are communicating with a living person or with the hero of a television series - both of them influence your heredity. Any spoken word is nothing more than a wave genetic program that changes your life.

Sometimes a word works like a jumping gene, causing cancer or, conversely, eliminating the disease. It’s the same as moving a comma in the famous phrase - “you cannot execute without pardoning”: to the left is death, to the right is life. But most of our contemporaries have not read or heard anything about the vow of 1613. They break this vow without knowing what they are doing. Why do verbal mines explode in them? “The fact is that the vow that our pious ancestors made,” the scientist answered, “immediately and forever entered the gene pool of the entire people.” Whether a person knows about it or not, having stopped observing the vow, it is as if he were tearing out pieces of DNA wave structures and rearranging them from place to place. The effect of "jumping\\\" genes occurs: the comma in the phrase "execute cannot be pardoned" moves from right to left. As a result, the hereditary programs of each cell are distorted. The whole body experiences severe stress, as if it had been exposed to radioactive radiation. This causes mutations - degeneration begins, which can lead to the extinction of the species. Fortunately, we have hope of taking the path of salvation.

Garyaev is convinced: if we begin to attend church and lead the life of Orthodox Christians, we will come out from under the curse of our ancestors and under their blessing. \"Comma\" will move to the right, irregularities in the genome will disappear, mutations will stop. We will gain healthy souls and bodies and pass it on to our descendants, setting an example for them to keep the pious vows of their ancestors. With a word you can kill and save DNA is capable of responding to human speech

In just over a hundred years of its existence, genetics has presented the world with many amazing discoveries. But the discovery of specialists in the field of wave genetics exceeds even the wildest fantasies.

Through the efforts of a group of domestic scientists under the leadership of Doctor of Biological Sciences Peter Garyaev, it was proven that DNA (a molecule present in the nucleus of every cell of a living organism and performing information functions, where all the hereditary information of the body is written in a special genetic language) is capable of responding... to human speech . All living things use a single genetic language, and the genetic apparatus of all living organisms works in a similar way. So, scientists have come to an unexpected conclusion: the human word has an informational effect on the DNA molecule.

Curses damaged, blessings inspired life. A person is like a memorial book on which everyone writes, including himself. These texts not only shape a person’s personality, but also influence health, longevity and the fate of descendants, being imprinted into DNA.

S. Markov.

There are great people in the world,
What does the word protect?
And how ancient is his language,
The longer he lives.

Integrated into the wave genome, text words and ideas affect mood, metabolism and hereditary programs. We can literally rebirth a person with words in the desired image and likeness. But like the recoil of a gun into the shoulder of the shooter, so the word affects first of all the speaker. The best flowers grew at the temples, where there was a harmony of voices and music. Pythagoras treated people by reciting poems from Homer's "Odyssey" and "Iliad". Let's think about the purity of the WORD!

Valery Bryusov. Native language

My faithful friend!
My enemy is insidious!
My king, my slave!
Native language!
My poems - how
altar smoke!
Like a furious challenge -
my cry!
You gave a crazy dream
wings,
You have tied your dream in chains.
Saved me in hours of powerlessness
And he crushed with excess strength.
Your wealth is inherited,
I, impudent, demand for myself.
I issue an appeal -
you are responsible.
I'm coming - get ready to fight!
But whether the winner is defeated,
I will equally fall before you:
You are my Avenger, you are
my Savior,
Your world is forever my abode,
Your voice is the sky above me!
\"Better than scolding: Nikola is with us!\"

1. as a means of expressing the profane principle, opposed to the sacred principle,
2. cathartic,
3. a means of lowering the social status of the addressee,
4. a means of establishing contact between equal people,
5. a means of friendly teasing or encouragement,
6. “dueling” remedy,
7. expresses the attitude of two to the third as a “scapegoat”,
8. cryptographic function (like a password),
9. for self-encouragement,
10. for self-deprecation,
11. present yourself as a “person without prejudices”,
12. implementation of “the elitism of a cultural position through its negation”,
13. symbol of sympathy for the oppressed classes,
14. narrative group - attracting attention,
15. apotropaic function – “to confuse”
16. transferring the opponent to the power of evil forces,
17. magic function,
18. feeling of power over the “demon of sexuality”,
19. demonstration of the speaker’s gender,
20. eshrological function (ritual invectiveization of speech),
21. used in psychoanalysis to treat nervous disorders,
22. pathological foul language,
23. invective as art,
24. invective as rebellion,
25. as a means of verbal aggression,
26. division into permitted and unauthorized groups,
27. as an interjection.

Profanity in Russian

A type of obscene vocabulary that has become widespread in the Russian language is Russian swearing, which has 6-7 word bases. The Russian language also contains several dozen other obscene words that are not swear words and are much less taboo, but are also considered “indecent.”

Profanity and society

Soviet propaganda poster “Our condition is down with foul language!”, author - Konstantin Ivanov, 1981

A strict ban on the public use of obscene vocabulary and phraseology, ideographically and semantically related to the forbidden topic of sex and the sexual sphere, developed among the Eastern Slavs - the ancestors of Russians, Ukrainians, Belarusians - back in the pagan era as a strong tradition of folk culture, and was strictly supported by the Orthodox Church . Therefore, this taboo has acquired a long-standing tradition for the Russian people, consecrated for more than one millennium.

In this regard, the data of a sociological survey published by the Interfax news agency on the question of the attitude of Russians to the use of profanity in public speeches by show business stars, conducted in July 2004 by the All-Russian Center for the Study of Public Opinion, is characteristic. The overwhelming majority of Russians (80%) have a negative attitude towards the use of profanity in public speeches by show business stars, in programs and materials intended for a mass audience, considering the use of obscene expressions an unacceptable manifestation of promiscuity.

13% of respondents allow the use of obscenities in cases where it is used as a necessary artistic means. And only 3% believe that if swearing is often used in communication between people, then attempts to ban it on the stage, in cinema, on television are simply hypocrisy.

Despite the prevalence of obscene expressions in all layers of Russian society at all stages of its history, in Russia there has traditionally been a taboo on the use of obscene language in printed form (hence, obviously, the name “obscene language”). This taboo has weakened somewhat recently due to the democratization of society and the weakening of state control over the printing sector (the first long-term abolition of censorship in Russian history), changes in public morality after the collapse of the USSR, mass publication of literary works and correspondence of recognized Russian classics and writers -dissidents and current postmodernists. The lifting of bans on the coverage of certain topics and social groups has led to an expansion of the scope of acceptable vocabulary in writing. Swearing and jargon have become fashionable, becoming one of the means of PR.

Among children and adolescents, the ability to swear subconsciously was and is considered one of the signs of adulthood. And of course, as soon as the younger generation mastered the basics of this knowledge, they felt an urgent need to demonstrate what they had achieved - hence the inscriptions on fences, the walls of public toilets, school desks - and now on the Internet.

It should be noted that, contrary to popular belief, profanity is used relatively little in prisons. This is due to strict criminal “concepts”, according to which each prisoner must be responsible for everything said to him (“responsible for the market”), and many persistent obscene expressions are taken in a literal meaning. For example, sending someone to “three letters” is considered as an indication to this person that his place is there, that is, as a statement that he belongs to the “rooster” caste. Failure to prove such a statement can lead to dire consequences for the “sender”.

Returning to the topic of “obscene language and society,” it should be emphasized that the current freedom of speech still does not negate the responsibility of the speaker and writer (see, for example, Article 20.1 of the Code of Administrative Offenses of the Russian Federation). Of course, it is hardly possible to prohibit a person from swearing if this is the only means of self-expression that is available to him (taking into account the restrictions imposed by upbringing or living conditions - “to live with wolves is to howl like a wolf”). Of course, books by fashionable writers should not be burned (or otherwise destroyed). However, public swearing in a normal environment inevitably violates the rights and humiliates the dignity of those people for whom the taboo remains valid (for moral, religious and other reasons).

Precedent "Aroyan vs. Kirkorov"

Use of profanity in art and media

The tabooing of obscene vocabulary is a relatively recent phenomenon: even in documents and correspondence of Peter’s time, it is found relatively freely. However, by the second half of the 18th century, its use in printed publications ceased to be possible, and Ivan Barkov’s poems, which widely used obscene vocabulary, were distributed exclusively in lists. Throughout the 19th century, obscene vocabulary also remained the lot of the “unofficial” part of the creative heritage of poets and writers: obscene epigrams and satirical poems by Pushkin, Lermontov and other authors were not published by them and were generally not subject to publication in Russia (political emigrants from Russia began to publish them in Europe only in the second half of the 19th century).

The first attempts to remove the taboo from obscene vocabulary were made in the 1920s. and were not of a mass nature; The interest in swear words among most authors at that time was not self-sufficient and was associated mainly with the desire to speak freely about the sexual sphere.

During the Soviet period, the public ban on obscene language acted very consistently, which did not prevent (and still does not prevent) the overwhelming majority of the population from willingly using this vocabulary in private life. Writers of Russian samizdat, starting with Yuz Aleshkovsky, set themselves the task of artistic mastery of obscene vocabulary.

“The main “three pillars” of Russian swearing... are etymologically deciphered quite decently: the Proto-Slavic *jebti originally meant “to hit, hit”, *huj (related to the word conifer) - “a needle of a coniferous tree, something sharp”, *pisьda - “urinary organ”” .

The same prototypes (though with some doubt about *huj) are given in .

It is interesting to note that the semantic changes of the modern euphemism “fuck” practically repeat the history of the word *jebti.

Categorization of Russian swear words

A.V. Chernyshev distributes " key terms of obscene vocabulary» into three groups:

denoting male and female genital organs and denoting sexual intercourse;
transferring the meaning of the genitals and sexual intercourse to a person as an object of naming;
in a deliberately coarsened form of borrowing from “cultural speech” (condom, pederast).

V. M. Mokienko considers this classification too general and offers his own, more detailed, classification of Russian swear words and phraseology. Moreover, the terms “ swear words" And " obscene language» are understood as mutually intersecting, although not completely identical. Swearing- these are offensive, abusive words, whereas obscene language- these are the rudest vulgar expressions, taboo words. The main feature that inextricably links these two lexical groups is an emotionally expressive reaction to unexpected and unpleasant events, words, actions, etc.

The researcher classifies Russian swear words according to a functional-thematic principle, identifying the following main groups:

Names of persons with emphasized negative characteristics such as:
- stupid, incomprehensible person;
- mean, low person;
- insignificant person, nonentity;
- prostitute, corrupt woman.
The names of “indecent”, socially taboo parts of the body are “shameful words”.
Names of the process of performing sexual intercourse.
Names of physiological functions (discharges).
Names of “results” of physiological functions.

V. M. Mokienko points out that these groups of abusive and obscene vocabulary are generally represented in almost all languages. As for the national characteristics of swear words, in his opinion, they are associated with combinatorics and the frequency of lexemes of a certain type in each specific language.

“Anal-excremental” type (Scheiss culture);
“Sexual” type (Sex culture).

However, the adopted version of the above-mentioned law (Federal Law of June 1, 2005 N 53-FZ “On the State Language of the Russian Federation”) does not say anything like this.

Notes

List of scientific works and dictionaries of the second half of the 20th century

The list is mainly taken from the article by V. M. Mokienko

27 dictionaries published in Russia and the USSR from 1859 to 2005. - CD “COLLECTION OF EXPLANATORY DICTIONARIES OF PRISON AND BLADE JARGON”, M.: 2005, Dictionary Publishing House ETS (Electronic and Traditional Dictionaries), ISBN 5864601187
Baldaev V.K., Isupov I.M. Dictionary of prison-camp-thieves' jargon (speech and graphic portrait of a Soviet prison). M., "Edges of Moscow", 1992, 526 pp.
Bykov V. Russian Fenya. Dictionary of modern interjargon of asocial elements. Munchen, 1992, 173 pp.
Zhelvis V.I. Battlefield. Foul language as a social problem. M.: Ladomir, 2001, 350 pp.
Ilyasov F.N. Checkmate in three moves (experience of a sociological study of the phenomenon of obscene language) // Man. 1990, no. 3, 198-204.
Kozlovsky V. Collection of Russian thieves' dictionaries in four volumes. Tt. 1-4. New York, 1983.
Kozlovsky V. Argo of the Russian homosexual subculture. Materials for study. New York, 1986, 228 pp.
Koscinsky K. Profanity and dictionaries // Russian Linguistics, 1980, No. 4, 363-396.
Levin Yu. I. About obscene expressions of the Russian language // Russian Linguistics, 1986, No. 10, 61-72.
Mokienko V. M. Images of Russian speech. M., 1986, 278 pp.
International Dictionary of Obscenities. A guide to obscene words and obscene expressions in Russian, Italian, French, German, Spanish, English. Ed. A. N. Kokhteva. M., 1992, 90 pp.
Plutser-Sarno, A. Large dictionary of obscenities / Intro. Art. d. philol. Sc., prof. A. D. Dulichenko and Doctor of Philology. n. V. P. Rudneva. T. 1: Experience in constructing a reference and bibliographic database of lexical and phraseological meanings of the word “huy”. St. Petersburg: Limbus Press, 2001. ISBN 5-8370-0161-1
Rossi Jacques. Guide to the Gulag. Historical dictionary of penitentiary institutions and terms related to forced labor. Foreword by Alain Besançon. London, 1987, 546 pp. Ed. 2nd (in two parts), expanded. Text checked by N. Gorbanevskaya. M., 1991.
Russian obscenities. Explanatory Dictionary CD, Dictionary Publishing House ETS (Electronic and Traditional Dictionaries)
Dictionary of the thieves' language. Words, expressions, gestures, tattoos. Tyumen, NILPO, 1991, 170 pp.
Three centuries of poetry of Russian Eros. Publications and research. M., Publishing Center of the “Five Evenings” Theater, 1992, 160 pp.
Uspensky B. A. Mythological aspect of Russian expressive phraseology (article one) // Studia Slavica Hungarica. XXIX, Budapest, 1983, 33-69.
Uspensky B. A. Mythological aspect of Russian expressive phraseology (article two) // Studia Slavica Hungarica. XXXIII/1-4, Budapest, 1987, 37-76.
Uspensky B. A. Religious and mythological aspect of Russian expressive phraseology // Semiotics and the History of Culture. Ohio, 1988, 197-302.
Fine A., Lurie V. Everything is high. St. Petersburg, 1991, 196 pp.
Vasmer M. Etymological dictionary of the Russian language. Ed. B. A. Larina. Translation with him. and foreword by O. N. Trubachev. Tt. 1-4. M., 1964-1973; 2nd ed. 1986-1987.
Chernyshev A.V. Modern Soviet mythology. Tver, 1992, 80 pp.
Erotica 1992 - Erotica in Russian literature: from Barkov to the present day. Texts and comments (Literary review. Special issue). M., 1992, 112 pp.
Brodsky Hannah. Modern Trends in English Borrowings into Russian // Australian Slavonic and East European Studies. 1992, no. 2, 71-84.
Prof. Devkin V. Russian obszöne Lexika (Langenscheidt Verlag, Germany)
Drummond D.A., Perkins G. Dictionary of Russian Obscenities. 3-d, revised edition. Oakland, 1987, 94 pp.
Elyanov D. The Learner’s Russian-English Dictionary of Indecent Words and Expressions.2-d revised edition. Pacific Grove, 1987, 128 pp.
Ermen I. Der obszöne Wortschatz im Russischen. Etymologie, Wortbildung, Semantik, Funktion. Magisterarbeit. Berlin, 1991, 105 pp.
Galler Meyer, Marquess Harlan E. Soviet Prison Camp Speach. A Survivor's Glossary. Supplement by Terms from the Works of A.I. Solzenicyn. Madison, 1972, 216 pp.
Galler Meyer. Soviet Prison Camp Speach. A Survivor's Glossary. Supplement. Hayward, California, 1977, 102 pp.
Geiges A., Suworowa T. Liebe steht nicht auf dem Plan. Frankfurt, 1989.
Glasnost M. 100 schmutzige russische Woörter. Deutsch-kyrillische Lautschrift. Herausgegeben von M. Glastnost und illustriert von G. Bauer. Frankfurt/Main, 1988, 69 pp.
Haudressy Dola. Les mutations de la langue russe. Ces mots qui disent l’actualité. Paris, 1992, 269 pp.
Kaufmann Ch.A. A Survey of Russian Obscenities and Invective Usage // Maledicta IV, 2, 1981, 261-282.
Patton F.R. Expressive means in Russian youth slang // Slavic and East European Journal, 1980, No. 24, 270-282.
Plahn J. Husbandry and the like // Russian Linguistics, vol. 11, 1987, 37-41.
Raskin V. On Some Peculiarities of Russian Lexikon // Papers from the Parasession on the Lexicon. Chicago, Chicago Linguistic Society. 1978, 312-325.
Razvratnikov Boris Sukich. Elementary Russian Obscenity // Maledicta III, 197-204.
Timroth W. von: Russische und sowjetische Soziolinguistik und tabuisierte Varietäten des Russischen (Argot, Jargons, Slang und Mat) // Slawistische Beiträge. Bd. 164. München, 1983, 7-73.
Timroth W. von: Russian and Soviet Sociolinguistics and Taboo Varieties of the Russian Language (Slawistische Beiträge, Bd. 205). Munich, 1986.

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