Read the sacred things of Rus' for peace lovers. Yuri Mirolyubov: “Vlesova book” - the sacred tablets of the ancient Russians

(1970-11-06 ) (78 years old) A place of death:

on the open ocean on a ship on the way from the USA to Europe

Yuri Petrovich Mirolyubov(July 30 (August 11), Bakhmut, Yekaterinoslav province - November 6) - Russian emigrant writer who published Velesov’s book; is considered its probable author-falsifier.

Biography

In Belgium, he worked as chief chemical engineer at a synthetic glycerin factory. Together with his wife - he married in 1936 - Mirolyubov emigrated to the USA in 1954. In San Francisco, for some time he edited the Russian magazine “Firebird”. Having fallen ill with a severe form of arthritis in 1956, Mirolyubov lost his ability to work, but continued his journalistic and writing activities, which he began while living in Belgium. In 1970, the Mirolyubovs decided to move to Germany, their wife’s homeland. On the way to Europe, Yuri Petrovich falls ill with pneumonia. On the open ocean, on a ship, on November 6, 1970, he died.

In our family there lived an ancient old woman - Varvara, whom everyone called “Great-Great” or “Great-Grandmother”. She was nearly ninety years old when I was five. She also nursed her father and grandfather. She was a peasant girl who was “gifted” by the landowner to her great-grandfather at the age of 12 or 13. Her great-grandfather treated her kindly and even gave her free rein, but she herself did not want to leave the family and got used to it so much that she became a mistress. My father obeyed her unquestioningly until his gray hairs. Her mother revered her, and the employees called her either “Great-Grandmother” or “Mistress.” She really was a lady, because she ruled everyone, and most importantly, she loved everyone and took care of everyone. She knew her grandfather's customs by heart, knew folklore, paganism, and believed in hazing. My mother was the same, and my father, if he didn’t agree, then fell silent... Later, when “Grandmother” Varvara died, the old woman Zakharikha and her sick husband came to live with us. Zakharikha was a South Russian storyteller...
I fell in love with the ancient things... When I entered theological school, I had a hard time combining the knowledge received from “Praba”, mother or father (history) with what was said at school. The love for native hazing, supported by my kind teacher, inspector Tikhon Petrovich Popov, remained for the rest of my life. He instilled in me the need to write down various legends, songs, fairy tales and proverbs; I began to write down and he copied a lot from my book in order to use it for his great work on the prehistory of the Slavic-Russians. This work, like T.P. Popov himself, died in the revolution...
I saved my book of notes on South Russian folklore! How? And God knows!

Yu. P. Mirolyubov wrote many books, stories, poems and articles, which remained unpublished until his death. With selfless efforts, limiting herself in everything, the widow of Yuri Petrovich, who has preserved more than 5,000 pages of Mirolyubov’s literary heritage, has been publishing the books he wrote one after another since 1974.

In 1952, shortly before emigrating to the USA, Mirolyubov Yu.P. informed the editors of the Firebird about the discovery of “ancient tablets”, later called the Veles Book, his first publication together with Al. Kurom carried out in 1953-1957. Most researchers among those who consider Veles’s book to be fraudulent attribute its authorship to Mirolyubov.

Collected works

Grandma's chest. Storybook. 1974. 175 pp. (Year of writing 1952.)
Motherland... Poems. 1977. 190 pp. (Year of writing 1952)
Prabkin's teaching. Storybook. 1977. 112 pp. (Year of writing 1952.)
Rig Veda and Paganism. 1981. 264 pp. (Year of writing 1952.)
Russian pagan folklore. Essays on life and morals. 1982. 312 pp. (Year of writing 1953.)
Russian mythology. Essays and materials. (Year of writing: 1954.) 1982. 296 pp.
Materials for the prehistory of the Rus. 1983. 212 pp. (Year of writing 1967.)
Russian Christian folklore. Orthodox legends. 1983. (Year of writing 1954.) 280 pp.
Slavic-Russian folklore. 1984. 160 pp. (Year of writing 1960.)
Folklore in the south of Russia. 1985. 181 pp. (Year of writing 1960.)
Slavs in the Carpathians. Criticism of "Normanism". 1986. 185 pp. (Year of writing 1960.)
About Prince Kiy, the founder of Kievan Rus. 1987. 95 pp. (Year of writing 1960.)
The formation of Kievan Rus and its statehood. (Times before and after Prince Kiy). 1987. 120 pp. (+ Young Guard, No. 7, 1993)
Prehistory of the Slavic-Russians. 1988. 188 pp.
Additional materials for the prehistory of the Rus. 1989. 154 pp.
Tales of Zachariah. 1990. 224 pp.
Materials on the history of the Far Western Slavs. 1991
Gogol and revolution. 1992
Russian calendar. 1992
Dostoevsky and revolution. 1979
The Tale of Svyatoslav the Good Prince of Kiev. Poem. In 2 books, book. 1. 1986. Book. 1, 544 s (Year of writing 1947.)
The Tale of Svyatoslav the Good Prince of Kiev. Poem. In 2 books, book. 2. 408 from 1986 (Year of writing 1947.)

Mirolyubov Yu. P. Sacred Rus': Collected Works: In 2 vols. - Moscow, publishing house ADE “Golden Age”:

T. 1, 1996: Rig Veda and paganism. Russian pagan folklore. Essays on life and morals. Materials for the prehistory of the Rus.
T. 2, 1998: Russian mythology. Essays and materials. Russian Christian folklore. Orthodox legends. Slavic-Russian folklore

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Notes

Literature

Reznikov K. Yu.. - M.: Veche, 2012. - 468 p. - ISBN 978-5-9533-6572-7.

Links

- Biography of Yu. P. Mirolyubov according to the Hoover Institution.



Organizations and movements

Major figures and written sources

Theory and ideology

Symbolism

Excerpt characterizing Mirolyubov, Yuri Petrovich

- What is this? asked Pierre.
- Here's a new poster.
Pierre took it in his hands and began to read:
“The Most Serene Prince, in order to quickly unite with the troops that were coming to him, crossed Mozhaisk and stood in a strong place where the enemy would not suddenly attack him. Forty-eight cannons with shells were sent to him from here, and His Serene Highness says that he will defend Moscow to the last drop of blood and is ready to fight even in the streets. You, brothers, don’t look at the fact that public offices have been closed: things need to be tidied up, and we will deal with the villain in our court! When it comes down to it, I need young people from both towns and villages. I’ll call the cry in two days, but now there’s no need, I’m silent. Good with an axe, not bad with a spear, but best of all is a three-piece pitchfork: a Frenchman is not heavier than a sheaf of rye. Tomorrow, after lunch, I’m taking Iverskaya to the Catherine Hospital, to see the wounded. We will consecrate the water there: they will recover sooner; and now I’m healthy: my eye hurt, but now I can see both.”
“And the military people told me,” said Pierre, “that there is no way to fight in the city and that the position...
“Well, yes, that’s what we’re talking about,” said the first official.
– What does this mean: my eye hurt, and now I’m looking at both? - said Pierre.
“The count had barley,” said the adjutant, smiling, “and he was very worried when I told him that people had come to ask what was wrong with him.” “And what, count,” the adjutant suddenly said, turning to Pierre with a smile, “we heard that you have family worries?” It’s as if the Countess, your wife...
“I didn’t hear anything,” Pierre said indifferently. -What did you hear?
- No, you know, they often make things up. I say I heard.
-What did you hear?
“Yes, they say,” the adjutant said again with the same smile, “that the countess, your wife, is going abroad.” Probably nonsense...
“Maybe,” said Pierre, looking around absentmindedly. - And who is this? - he asked, pointing to a short old man in a pure blue coat, with a large beard as white as snow, the same eyebrows and a ruddy face.
- This? This is one merchant, that is, he is an innkeeper, Vereshchagin. Have you heard perhaps this story about the proclamation?
- Oh, so this is Vereshchagin! - said Pierre, peering into the firm and calm face of the old merchant and looking for an expression of treason in it.
- This is not him. This is the father of the one who wrote the proclamation,” said the adjutant. “He’s young, he’s sitting in a hole, and he seems to be in trouble.”
One old man, wearing a star, and another, a German official, with a cross on his neck, approached the people talking.
“You see,” said the adjutant, “this is a complicated story. Then, two months ago, this proclamation appeared. They informed the Count. He ordered an investigation. So Gavrilo Ivanovich was looking for him, this proclamation was in exactly sixty-three hands. He will come to one thing: from whom do you get it? - That’s why. He goes to that one: who are you from? etc. we got to Vereshchagin... a half-trained merchant, you know, a little merchant, my dear,” the adjutant said, smiling. - They ask him: who do you get it from? And the main thing is that we know from whom it comes. He has no one else to rely on other than the postal director. But apparently there was a strike between them. He says: not from anyone, I composed it myself. And they threatened and begged, so he settled on it: he composed it himself. So they reported to the count. The count ordered to call him. “Who is your proclamation from?” - “I composed it myself.” Well, you know the Count! – the adjutant said with a proud and cheerful smile. “He flared up terribly, and just think: such impudence, lies and stubbornness!..
- A! The Count needed him to point to Klyucharyov, I understand! - said Pierre.
“It’s not necessary at all,” the adjutant said fearfully. – Klyucharyov had sins even without this, for which he was exiled. But the fact is that the count was very indignant. “How could you compose? - says the count. I took this “Hamburg newspaper” from the table. - Here she is. You didn’t compose it, but translated it, and you translated it badly, because you don’t even know French, you fool.” What do you think? “No,” he says, “I didn’t read any newspapers, I made them up.” - “And if so, then you are a traitor, and I will bring you to trial, and you will be hanged. Tell me, from whom did you receive it? - “I haven’t seen any newspapers, but I made them up.” It remains that way. The Count also called on his father: stand his ground. And they put him on trial and, it seems, sentenced him to hard labor. Now his father came to ask for him. But he's a crappy boy! You know, such a merchant's son, a dandy, a seducer, listened to lectures somewhere and already thinks that the devil is not his brother. After all, what a young man he is! His father has a tavern here near the Stone Bridge, so in the tavern, you know, there is a large image of the Almighty God and a scepter is presented in one hand, and an orb in the other; so he took this image home for several days and what did he do! I found a bastard painter...

In the middle of this new story, Pierre was called to the commander-in-chief.
Pierre entered Count Rastopchin's office. Rastopchin, wincing, rubbed his forehead and eyes with his hand, while Pierre entered. The short man was saying something and, as soon as Pierre entered, he fell silent and left.
- A! “Hello, great warrior,” said Rostopchin as soon as this man came out. – We’ve heard about your prouesses [glorious exploits]! But that's not the point. Mon cher, entre nous, [Between us, my dear,] are you a Freemason? - said Count Rastopchin in a stern tone, as if there was something bad in this, but that he intended to forgive. Pierre was silent. - Mon cher, je suis bien informe, [I, my dear, know everything well,] but I know that there are Freemasons and Freemasons, and I hope that you do not belong to those who, under the guise of saving the human race, want to destroy Russia.
“Yes, I’m a Freemason,” answered Pierre.
- Well, you see, my dear. You, I think, are not unaware that Messrs. Speransky and Magnitsky have been sent where they should be; the same was done with Mr. Klyucharyov, the same with others who, under the guise of building the temple of Solomon, tried to destroy the temple of their fatherland. You can understand that there are reasons for this and that I could not exile the local postal director if he were not a harmful person. Now I know that you sent him yours. crew for the rise from the city and even that you accepted papers from him for safekeeping. I love you and do not wish you harm, and since you are twice my age, I, as a father, advise you to stop all relations with this kind of people and leave here yourself as soon as possible.
- But what, Count, is Klyucharyov’s fault? asked Pierre.
“It’s my business to know and not yours to ask me,” cried Rostopchin.
“If he is accused of distributing Napoleon’s proclamations, then this has not been proven,” said Pierre (without looking at Rastopchin), “and Vereshchagin...”
“Nous y voila, [It is so,”] - suddenly frowning, interrupting Pierre, Rostopchin cried out even louder than before. “Vereshchagin is a traitor and a traitor who will receive a well-deserved execution,” said Rostopchin with that fervor of anger with which people speak when remembering an insult. - But I did not call you in order to discuss my affairs, but in order to give you advice or orders, if you want it. I ask you to stop relations with gentlemen like Klyucharyov and get out of here. And I'll beat the crap out of whoever it is. - And, probably realizing that he seemed to be shouting at Bezukhov, who had not yet been guilty of anything, he added, taking Pierre by the hand in a friendly manner: - Nous sommes a la veille d "un desastre publique, et je n"ai pas le temps de dire des gentillesses a tous ceux qui ont affaire a moi. My head is spinning sometimes! Eh! bien, mon cher, qu"est ce que vous faites, vous personnellement? [We are on the eve of a general disaster, and I have no time to be polite to everyone with whom I have business. So, my dear, what are you doing, you personally?]
“Mais rien, [Yes, nothing,” answered Pierre, still without raising his eyes and without changing the expression of his thoughtful face.
The Count frowned.
- Un conseil d"ami, mon cher. Decampez et au plutot, c"est tout ce que je vous dis. A bon entendeur salut! Goodbye, my dear. “Oh, yes,” he shouted to him from the door, “is it true that the countess fell into the clutches of des saints peres de la Societe de Jesus?” [Friendly advice. Get out quickly, that's what I tell you. Blessed is he who knows how to obey!.. the holy fathers of the Society of Jesus?]

Neo-pagans attach great importance to the sacred writings of the Magi, the priests of Perun and Veles, and there are more than one books of this kind. In addition to the old one, revealed in mid. XIX century, which all scientists recognized as a fake made by Sulakadzev, at the end of the 19th century. in Belgrade and St. Petersburg, “Veda of the Slavs” was published by S.I. Verkovich (1881), supposedly a collection of songs of the Bulgarian-Pomaks.

***

I did not find any reference to this fake anywhere in the professional works of Bulgarian and Serbian folklorists. But our ultra-patriots included the main myths from this book in the collection “The Book of Kolyada” (Asov 20006; 2003), a model for domestic falsifiers. By the way, they mistake Kolyada (Old Russian kolyada, read deck) for an Old Slavic god, although this is only a borrowed name for the holiday, derived from the Roman-Latin calendae (“calendars”). The Romans called the first days of the month Kalends (hence our word “calendar”).

After the Second World War, in 1953, a new shrine appeared - the “Vlesov Book”, which was allegedly found in the form of tablets covered with runes in 1919 by a white officer Ali Izen-bek, baptized Theodor Arturovich Izenbek, in Kursk or Oryol province or not far from Kharkov at the Velikiy Burliuk station in the destroyed noble estate of the Donsky-Zakharzhevsky or Zadonsky princes, where it supposedly came from Sulakadzev or his widow (in his surviving catalog there was something similar). Isenbek took the tablets abroad. In Belgium, another White emigrant, engineer and journalist Yu. P. Mirolyubov, became interested in mysterious tablets in 1924, “unraveled” the pre-Kiev antiquity of the tablets (for some reason he called them “doshki”), by 1939 he allegedly copied them and translated them into Cyrillic, but he died (in 1970) without waiting for full publication (and Isenbek died back in 1941). Copies were published in parts in 1957-1959. in the Russian emigrant press (primarily in the magazine "Firebird". Other emigrants began studying the contents of the book - Mirolyubov's friend A. Kur (former general A. A. Kurenkov) and S. Lesnoy, who had appropriated Kur's translations and settled in Australia (under this The pseudonym refers to the doctor of biological sciences S. Ya. Paramonov who fled with the Germans. They were the first publishers of the book (Lesnoy also introduced the title), and the tablets themselves disappeared. They were allegedly confiscated by the SS during the war.

And since 1976, after an article by journalists Skurlatov and N. Nikolaev in Nedelya, a stir began in the Soviet press.

Did Izenbek have the tablets in Mirolyubov’s hands too, or is this just another journalistic craft and forgery? Reading a book that is even more obvious rubbish than Sulakadzev’s fake immediately convinces of the latter.

For non-specialists it is clearer than the ancient Russian chronicles. But for specialists it is completely absurd (Buganov et al. 1977; Zhukovskaya and Filin 1980; Tvorogov 1990). It contains a lot of names and terms that are only apparently related to the Old Russian language. Sinich, Zhitnich, Prosich, Studich, Pticich, Zverinich, Dozhdich, Gribich, Travich, Listvich, Myslich (publication Kurenkova, 11b) - all this is the formation of names alien to the Russian language: after all, these are like patronymics from the names Mysl, Grass, etc. etc., but neither in the recent past nor in antiquity were such names given to men (Mysl Vladimirovich? Grass Svyatoslavich?). The name of the Slavs is explained in the text (Mirolyubov archive, 8/2) from the word “glory”: “they sing glory to the gods and therefore they are Slavs.” But in Old Russian there was no self-name “Slavs”, but there was “Slovene” - from “word”. One psychological difference in the text is striking. Typically, the chronicles of any nation (and Russian chronicles are no exception) contain not only reports of glorious deeds, but also descriptions of dark spots - fratricide, betrayal and greed of princes, crowd atrocities, drunkenness and fornication. In the Book of Vlesovaya the Slavs are completely devoid of these weaknesses; they are always ideal.

But this is not enough. In the 1990s. a certain Bus Kresen (aka Asov or A.I. Barashkov) published a new version of the “Book of Veles”, declaring that this particular one is the only correct translation of Mirolyubov’s texts. However, in each edition (1994, 2000) this “canonical” text also changed. In fact, the reader received another “Veles Book”.

Asov also began defending the Veles Book from revelations. The journal "Questions of Linguistics" published an article by paleographer L.P. Zhukovskaya (I960) "Fake Pre-Cyrillic Manuscript", in "Questions of History" - a critical note by a group of authors with the participation of Academician Rybakov (Buganov et al. 1977), in "Russian Speech" "The same note by the same Zhukovskaya and Professor V.P. Filin (Zhukovskaya and Filin 1980), in the Proceedings of the Department of Old Russian Literature of the Pushkin House - a lengthy revealing article by the famous specialist in Old Russian literature, Doctor of Philological Sciences O.V. Tvorogova (1990).

***

Zhukovskaya pointed out language inconsistencies in the book. For all Slavic languages before the 10th century. Nasal vowels were characteristic, denoted in the Cyrillic alphabet by two special letters - “big yus” and “small yus”. In the Polish language these sounds have been preserved (“maz.” “husband”, “mieta” “mint”), but in modern Russian they have disappeared, merging with “u” and “ya”. In the “Book of Veles” they are conveyed by the letter combinations “he” and “en”, which, however, are every now and then confused with “u” and “ya”, and this is typical for modern times. In the same way, the sound designated “yatem” and eliminated in spelling after the revolution, because by that time it had already merged with “e,” sounded different from “e” in Old Russian. In the “Veles Book”, in the places where there should be “yat” there are either “yat” or “e”, and the same thing in the places where there should be “e”. Only a modern person could write like this, for whom it is the same thing and who did not know not only the history of the language, but even the rules of pre-revolutionary spelling, thoroughly.

Buganov and others pointed out that among the Russian princes there were no Zadonskys or Donskys. Together with Filin, Zhukovskaya drew attention to the fact that for some reason the paleographic character of the font was taken from India - from Sanskrit (the letters seem to be suspended from one line), and the transmission of sound in some places seems to show the influence of Semitic alphabets - vowels are omitted, only given consonants. "Veles" was turned into "Vlesa" in the Bulgarian manner. Zhukovskaya had no doubt that this was a falsification, and believed that its author was Sulakadzev, and Mirolyubov was her victim. Tvorogov published and analyzed in detail the entire “Vlesov’s book” and all materials related to it. He noted the extreme suspicion of its discovery: how were the “cracked and rotten” (Mirolyubov’s words) tablets preserved for many years in a bag lying around? Why didn’t the finders show them to specialists from the University of Brussels? - after all, at this very time, Lukin’s brochure “Russian Mythology” (Lukin 1946) was published in Brussels. Why weren't the experts called? Why did Mirolyubov first announce that the writings were “burned” on “boards”, and then that they were “scratched with an awl”?

The history of Rus' as it appears in this source is completely absurd. Where science very slowly deepens the Slavic roots into the past from Kievan Rus (so far it has advanced only three centuries), the book leaps forward to take events many millennia deep into the depths - to where there were no Slavs, Germans, Greeks, etc. , but there were their ancestors that had not yet separated, with a different language and different names. And he finds ready-made Slavs there. When it comes to closer events, the book names several Gothic names, vaguely known from the Tale of Igor and the writings of Jordan, but avoids naming Greek and Roman kings and generals - naturally: ancient history is too well known, one can easily make a mistake if you don't know her well. The book talks all the time about the Greeks and Romans, but without specific names.

Further, it is curious that all the critics of the book are famous specialists, professional Slavists: paleographer, historian, archaeologist, specialist in ancient Russian literature, linguist. And everyone who defended the book has no special education, is ignorant of Slavic studies and paleography - engineer-technologist in chemistry Mirolyubov, General Kurenkov (Kur), who was interested in Assyriology, doctor of biology entomologist (insect specialist) Lesnoy, that is, Paramonov (whose works on "The Tale of Igor's Campaign" was publicly rejected by professionals), journalists. In the monograph "Veles's Book" the writer Asov (1994; 2000a) tries to refute the arguments of specialists in Russian antiquities, but he has nothing substantive to say.

And in another book, “Slavic Gods and the Birth of Rus'” (2006), he mainly focuses on the non-Russian names and Jewish interests of some of his opponents: Walter Lacker is a professor at the Washington University for Strategic Studies, a leading employee of the Institute of Ethnology of the Russian Academy of Sciences V. A. Shnirelman teaches at the Hebrew University of Moscow and cooperates with Jerusalem - what can you expect from them (or, as another zealot for the Russian people, deputy Shandybin, says, “what do you want?”).

There, the classic of Russian linguistics Vostokov spoke disparagingly about the “Veles Book” - Asov (20006: 430) immediately nods: he is Osten-Sacken by birth! Well, maybe all of these are bad people, but they can also say the right things - it’s not the personalities that need to be considered, but their arguments. What about Zhukovskaya, Tvorogov and Filin? And the situation is really bad with another revealing article, which Asov simply suppresses, because among its authors is none other than academician B. A. Rybakov (Buganov, Zhukovskaya and Rybakov, 1977). Finally, let’s take a closer look at those through whom “The Book of Veles” was allegedly revealed to the world - Sulakadzev (Sulakadze, after all!), his widow Sophia von Goch, Ali Isenbek... Why shouldn’t we suspect these?

Archaeologists, historians and linguists are struggling with the material in order to enlighten the dark distances of the 6th century century after century. n. e. - there, already four centuries before Kievan Rus, everything is controversial and unclear. But everything, it turns out, has already been decided. If academician Rybakov extended the history of Russian culture and statehood by 5-7 thousand years, and the brave science fiction writer Petukhov spoke of 12 thousand years of “the true history of the Russian people,” then Asov (20006: 6) read from the “sacred books” the truth “about twenty thousands of years, during which Rus' was born, died and was reborn again." Who is bigger? (There is more: the Ynglings trace their ancestry back to 100 thousand years ago, and in the Russian “Rig Veda” by V. M. Kandyba, the Aryan forefather of the Slavs, Orius, moved to earth from space 18 million years BC. This is all, if I may say so , in all seriousness).

To feel the flavor of the writings of Bus Kresen, that is, Asov, let’s take his last book. I will quote several passages from the section “Slavic myths”. The myths were “restored” by Asov from the “Vedas of the Slavs”, “The Book of Kolyada” and other sacred books of equal authenticity.

“At the beginning of time, the world was in darkness. But the Almighty revealed the Golden Egg, in which was enclosed the Rod - the Parent of all things. The Rod gave birth to Love - Mother Lada... The Sun God Ra, who emerged from the person of the Rod, was established in a golden boat, and the Moon is in silver. The clan released from its lips the Spirit of God - the bird Mother Sva. With the Spirit of God, the Clan gave birth to Svarog - the Heavenly Father... From the Word of the Most High, the Clan created the god Barma, who began to mutter prayers, glorifications, and recite the Vedas" (Asov 20006: 21).

So, the author of the scriptures attributes to the ancient Slavs faith in the Almighty, the Spirit of God and the Word of God, the knowledge of the Egyptian sun god Ra (where is Egypt, and where are the primitive Slavs!) and the Indian term Vedas (unknown as a designation for sacred books anywhere except India). Barma (apparently from the Old Russian "barmy" - mantles in princely vestments) resembles the Indian "karma", but he knows how to babble and mutter age-old Slavic prayers.

And now the myths about Perun:

"Veles and Perun were inseparable friends. Perun honored the god Veles, for thanks to Veles he gained freedom, was revived and was able to defeat the fierce enemy of his Skipper-beast. But the story about the struggle between Perun and Veles is also known. Perun is the Son of God, and Veles - The Spirit of God... The reason for this struggle is also named: incitement of the Dyya family. The fact is that both Perun and Veles fell in love with the beautiful Diva-Dodola, daughter of Dyya. But Diva preferred Perun and rejected Veles. However, then Veles, the god of Love , nevertheless seduced Diva and she gave birth to Yarila from him.

But then, in sadness, rejected, he went wherever his eyes led him and came to the Smorodina River. Here he met the giants Dubynya, Gorynya and Usynya. Dubynya pulled out oak trees, Gorynya moved mountains, and Usynya caught sturgeons in Smorodina with his whiskers." Then we drove together, saw a "hut" on chicken legs. "And Veles said that this was the house of Baba Yaga, who in another life (when he was Don ) was his wife Yasunya Svyatogorovna." Etc. (Asov 20006: 47).

I will omit the Slavic myths, in which the gods Vyshny and Kryshny, unknown to Slavists, appear (the reader, of course, will easily recognize the Indian Vishnu and Krishna, but how they got to the Slavs is left to the experts to guess).

A little more about Perun. Peruna gave birth to mother Sva from the god Svarog, having eaten the Pike of Rod. When Perun was still a baby, the Skipper Beast came to Russian Land. “He buried Perun in a deep cellar and took away his sisters Zhiva, Marena and Lelya. Perun sat in the dungeon for three hundred years. And three hundred years later, the bird Mother Swa beat her wings and called the Svarozhichs.” The Svarozhichi Veles, Khors and Stribog found Perun, fast asleep. To wake him up, living water was needed, and the mother turned to the Gamayun bird:

“- You fly, Gamayun, to the Ripaean mountains beyond the wide Eastern Sea! As in those Ripaean mountain ranges on the mountain on that Berezan you will find a well...” Etc. (Asov 20006: 98-99). Mother Sva in Asova’s program speaks just like the Russian epic storyteller of the early 20th century. By the way, only ancient Greek geographers called the Ural Mountains the Riphean Mountains, and in the ancient Slavic environment this name was unknown. In general, the names are partly taken from literature on mythology and folklore collections (Perun, Vsles, Svarog. Stribog, Horse, Rod, Dodola, Zhiva. Marena, Baba Yaga. Gamayun, Usynya. Gorynya, Dubynya), partly distorted (Lelya from Lel) , partly made up (Sva, Yasunya, Kiska).

And here is the glorification of Perun from the hymn to Triglav in the “Book of Veles”:

And to the thunderer - God Perun,
They said to the God of battles and strife:
"You who animate things.
don't stop turning the wheels!
You who led us along the right path
to the battle and great funeral feast!
About those. that fell in battle.
those. who walked, you live forever
in Perunov's army!

"Hail Perun - the Fire-haired God!
He sends arrows at his enemies,
He leads the faithful along the path.
He is honor and judgment for soldiers,
He is righteous, golden-hearted, and merciful!

(Asov 20006: 245-298)

According to East Slavic ideas. Perun was black-bearded (in folklore) or (among the princes) gray-haired (the head was silvered), and only his mustache was “gold”, but the authors of the “Veles Book” did not know Russian folklore and mythology in such detail.

The names of the German god Odin and the Roman emperor Trajan, who entered Balkan-Slavic folklore, are combined and “systematized” in Asov’s Veles Book in a very Russian way: the descendants of the forefather Bogumir are “the brothers Odin, Dvoyan and Dvoyan’s son Troyan” (Asov 2000b: 259) . Then it was necessary to remake Odin into Odinyan, but it would have sounded too Armenian. Historical narratives of the "Book of Veles" - about the first Kyiv on Mount Ararat (in the fourth millennium BC), Moscow as the first Arkaim (the second - in the Urals in the second millennium BC). about father Yarun-aria. hero Kiska. country of Ruskolani, etc. - I won’t analyze it here. Historians have said enough about their fantasticality and absurdity. This is ultra-patriotic nonsense.

Unfortunately for Asov and others like him, after the death of Mirolyubiv (1970) in Munich, his admirers, full of the best intentions, published (in 1975-1984) his archive in seven volumes (!), which Tvorogov also analyzed. And what happened? The publications include Mirolyubov’s previously unpublished manuscripts “Rig Veda and Paganism” and his other works on the origin of the Slavs and their ancient history, written in the 50s. Mirolyubov was fanatically obsessed with the idea of proving that the “Slavic-Russian people” are the most ancient people in the world. He came up with a fantastic story - that the ancestral home of the Slavs was located next to India, that from there they moved about 5 thousand years ago to Iran, where they began breeding war horses, then their cavalry attacked the despotism of Mesopotamia (Babylon and Assyria), after which they captured Palestine and Egypt, and in the 8th century. BC e in the vanguard of the Assyrian army they invaded Europe. All this nonsense does not fit at all with the archeology and written history of all these countries, well known to specialists, but completely unknown to the engineer Mirolyubov.

So, in 1952, in the manuscript “Rig Veda and Paganism,” Mirolyubov complains that he is “deprived of sources,” and only hopes are expressed that such a source “will one day be found.” How "devoid of sources"?! And “Vlesova’s book”? Not a word is mentioned about the presence of the “Vlesovaya Book”, the tablets, which by that time, as they were assured, he had supposedly copied for 15 years and then examined! All his information about Slavic myths is provided with references to his nanny “great-grandmother” Varvara and a certain old woman Zakharikha, who fed in the “summer kitchen” of the Mirolyubovs in 1913 - it is, of course, impossible to verify this information. Meanwhile, exactly the information that later ended up in the “Vlesovaya Book” is presented! Those same nonsense - Reveal and Rule as the main holy concepts, the forefathers Beloyar and Ar, etc. Only in 1953 was the discovery of the “Vlesovaya Book” announced, but only one photograph was presented, which caused criticism - and no more photographs presented. The first publications of sketches began in 1957.

Tvorogov (1990: 170, 227, 228) comes to the impeccably substantiated conclusion that “Vlesova’s book” is “a falsification of the middle of our century” (it began to be made in 1953), “a gross hoax of readers by Yu. P. Mirolyubov and A. . A. Kur", and its language is "artificially invented by a person who is not familiar with the history of Slavic languages and who was unable to create his own, consistently thought-out system."

The smart and intelligent leader of some neo-pagans, Velimir (Speransky), analyzing the “sacred scriptures” of neo-pagans on the Internet, cannot hide his impression that both the “Vlesova Book” by Mirolyubov-Kura-Lesny and the “Vlesova Book” by Bus Kresen (Asov-Barashkov) were written not by ancient Magi, but by modern Magi, and in this sense - falsifications. But he does not consider them any less interesting or less pagan. Does it really matter when they are made? What matters is what they teach. “The point is not the truth of ideas, but their functionality” (Shcheglov 1999: 7). Shcheglov (1999: 8) admires “the immortal idea of the usefulness of myth for the masses.”

Lev Klein

Quoted from:

Resurrection of Perun. - St. Petersburg, 2004.

In 1933. There were four children in the family: three brothers and a sister. The middle brother, a staff captain, was killed in the civil war. The elder brother and sister remained in their homeland after the revolution.

Yuri Petrovich spent his childhood and youth in Ukraine and Kuban. Without completing his studies at the theological school, where he was assigned at the request of his father, he transferred to the gymnasium, after which he entered the University of Warsaw. Shortly before the outbreak of the First World War, Yuri Petrovich transferred to Kiev University, where he studied at the Faculty of Medicine. After war is declared, he volunteers to go to the front with the rank of ensign.

During the civil war he was in the ranks of the armed forces of the Central Rada in Kyiv, and then went to the Don, where he served in the troops of General Denikin. In 1920, Mirolyubov was evacuated to Egypt, where he managed to get a job on an expedition heading to Central Africa. Along the way, he falls ill and is hospitalized in South Africa. From here, after recovery, he left for India, where he stayed for a very short time and was forced to seek refuge in Turkey. With the assistance of the Russian consul in Istanbul. At the end of 1921, Mirolyubov obtained permission to move to Prague and study at the University of Prague, where, like all Russian emigrant students in Czechoslovakia, he received a state scholarship. In 1924, Mirolyubov was forced to leave Prague for political reasons, receiving the right to reside in Belgium.

In Belgium, he worked as chief chemical engineer at a synthetic glycerin factory. Together with his wife - he married in 1936 - Mirolyubov emigrated to the USA in 1954. In San Francisco, for some time he edited the Russian magazine “Firebird”. Having fallen ill with a severe form of arthritis in 1956, Mirolyubov lost his ability to work, but continued his journalistic and writing activities, which he began while living in Belgium. In 1970, the Mirolyubovs decided to move to Germany, their wife’s homeland. On the way to Europe, Yuri Petrovich falls ill with pneumonia. On the high seas, on a ship, on November 6, 1970, he died.

In our family there lived an ancient old woman - Varvara, whom everyone called “Great-Great” or “Great-Grandmother”. She was nearly ninety years old when I was five. She also nursed her father and grandfather. She was a peasant girl who was “gifted” by the landowner to her great-grandfather at the age of 12 or 13. Her great-grandfather treated her kindly and even gave her free rein, but she herself did not want to leave the family and got used to it so much that she became a mistress. My father obeyed her unquestioningly until his gray hairs. Her mother revered her, and the employees called her either “Great-Grandmother” or “Mistress.” She really was a lady, because she ruled everyone, and most importantly, she loved everyone and took care of everyone. She knew her grandfather's customs by heart, knew folklore, paganism, and believed in hazing. My mother was the same, and my father, if he didn’t agree, then fell silent... Later, when “Grandmother” Varvara died, the old woman Zakharikha and her sick husband came to live with us. Zakharikha was a South Russian storyteller...
I fell in love with the ancient things... When I entered theological school, I had a hard time combining the knowledge received from “Praba”, mother or father (history) with what was said at school. The love for native hazing, supported by my kind teacher, inspector Tikhon Petrovich Popov, remained for the rest of my life. He instilled in me the need to write down various legends, songs, fairy tales and proverbs; I began to write down and he copied a lot from my book in order to use it for his great work on the prehistory of the Slavic-Russians. This work, like T.P. Popov himself, died in the revolution...

I saved my book of notes on South Russian folklore! How? And God knows!

In 1952, shortly before emigrating to the USA, Mirolyubov Yu.P. informed the editors of the Firebird about the discovery of “ancient tablets”, later called the Veles Book, its first publication he and Al. Kurom carried out in 1953-1957. Most researchers among those who consider Veles’s book to be fraudulent attribute its authorship to Mirolyubov.

Collected works

Grandma's chest. Storybook. 1974. 175 pp. (Year of writing 1952.)
Motherland... Poems. 1977. 190 pp. (Year of writing 1952)
Prabkin's teaching. Storybook. 1977. 112 pp. (Year of writing 1952.)
Rig Veda and Paganism. 1981. 264 pp. (Year of writing 1952.)
Russian pagan folklore. Essays on life and morals. 1982. 312 pp. (Year of writing 1953.)
Russian mythology. Essays and materials. (Year of writing: 1954.) 1982. 296 pp.
Materials for the prehistory of the Rus. 1983. 212 pp. (Year of writing 1967.)
Russian Christian folklore. Orthodox legends. 1983. (Year of writing 1954.) 280 pp.
Slavic-Russian folklore. 1984. 160 pp. (Year of writing 1960.)
Folklore in the south of Russia. 1985. 181 pp. (Year of writing 1960.)
Slavs in the Carpathians. Criticism of "Normanism". 1986. 185 pp. (Year of writing 1960.)
About Prince Kiy, the founder of Kievan Rus. 1987. 95 pp. (Year of writing 1960.)
Formation of Kievan Rus and its statehood. (Times before and after Prince Kiy). 1987. 120 pp. (+ Young Guard, No. 7, 1993)
Prehistory of the Slavic-Russians. 1988. 188 pp.
Additional materials on the prehistory of the Rus. 1989. 154 pp.
Tales of Zachariah. 1990. 224 pp.
Materials on the history of the Far Western Slavs. 1991
Gogol and revolution. 1992
Russian calendar. 1992
Dostoevsky and revolution. 1979
The Tale of Svyatoslav the Good Prince of Kiev. Poem. In 2 books, book. 1. 1986. Book. 1, 544 s (Year of writing 1947.)
The Tale of Svyatoslav the Good Prince of Kiev. Poem. In 2 books, book. 2. 408 from 1986 (Year of writing 1947.)

Links

Mirolyubov Yu. P. Sacred Rus': Collected Works: In 2 vols. - Moscow, publishing house ADE “Golden Age”:

T. 1, 1996: Rig Veda and paganism. Russian pagan folklore. Essays on life and morals. Materials for the prehistory of the Rus.
T. 2, 1998: Russian mythology. Essays and materials. Russian Christian folklore. Orthodox legends. Slavic-Russian folklore

Mirolyubov Yuri Petrovich, 1892-1970 - Biography of Yu. P. Mirolyubov according to the Hoover Institution.

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See what "Mirolyubov Yu. P." in other dictionaries:

Yuri Petrovich Mirolyubov (1892 1970) Russian emigrant writer who published Velesov’s book. Yu. P. Mirolyubov was born on July 30, old style, 1892 in the city of Bakhmut, Yekaterinoslav province, into the family of a priest. During the years of the revolution in the dungeons... ... Wikipedia

PREHISTORY OF THE SLAVIC-RUSSIANS

Proto-Slavic unity, which existed before Christ, was subsequently violated and is currently the inevitable goal of peoples of Slavic origin. Despite all the efforts of the enemies, it will be carried out. Therefore, the efforts of Russia’s enemies to divide its peoples into weak independent states that are easy to take over are not accidental. Therefore, we, Russians, need to know not only our immediate history, but also its ancient period, about which the majority knows nothing or very little.

It is interesting that “until the end of the 18th century, science could not give a satisfactory answer to the question of the origin of the Slavs, although it (the question) already attracted the attention of scientists,” says L. Niederle on page 19 of “Slavic Antiquities.” This doesn't surprise us. We know that “real people” are Germans, French, Anglo-Saxons, Greeks, whoever you want, but not Russians. Especially after the defeat of Napoleon in 1812–1815, and in 1945 of Hitler. Europe never respected Russia, feared it and rejoiced at its misfortunes.

It must be said that Russians fully deserve this with their cordiality towards foreigners and wide hospitality. This is why the greedy, stingy and grumpy European does not love us. We were free to scrape in front of Europe! In Brussels, Prof. Gregoire told the author of these pages: "Russians are uncivilized, dirty and cruel." - "Excuse me, who told you this?" - “I didn’t have to lie. I know that myself.” This fool, although a professor, was studying Byzantium and ancient Russian history... What can we say about some random person in the West? All of them had only fear and hatred towards Russia. The reason for this probably lies in prehistory. Back in the day, the most ancient Europeans tried to lay hands on us and were outright beaten more than once! This is what created a “complex” for them at our address. The second reason, of course, is envy. If Europeans were in our place, how arrogant and arrogant they would be... L. Niederle also feels more European. This is evident from his constant ability to admit that “the Russians adopted this and that from the Germans, or the French, or in the East,” but in no case invented it themselves. A real Slav, of course, would not say that. But still, L. Niederle does this not of his own free will, but thanks to the education he received.

Then he says, for example: “All statements connecting the Slavs with such ancient peoples as the Sarmatians, Getae, Alans, Illyrians, Thracians, Vandals, etc., statements appearing in various chronicles from the beginning of the 16th century, are based only on arbitrary, tendentious interpretation of the Holy Scriptures and church literature, or on the simple continuity of peoples who once inhabited the same territory as the modern Slavs, or, finally, on the purely external similarity of some ethnic names..."

With these words L. Niederle immediately casts doubt any document relating in time to a period before 16th century. Isn't this bias?

Second: why would linking the Slavs with such peoples as the Getae, Sarmatians, Thracians or Vandals “be based” on a “tendentious interpretation of the Holy Scriptures”? And why did the Greeks themselves call the Slavs and Getae, and Thracians, and Sarmatians? Where the chronicles actually tell lies, they can be crossed out, but where do they say the truth? What to do with it according to L. Niederle’s method?

Finally, he says: “There is not a single historical fact, not a single reliable tradition, not even a mythological genealogy that would help us answer the question of the origin of the Slavs...”. Of course, it’s a pity that there are no coherent historical works about the Slavs, but this is a wonderful opportunity for L. Niederle. But he goes further and quotes the beginning of Nestor’s “Tale of Bygone Years.” But Nestor was a monk of the Kiev Pechersk Lavra? It certainly has a religious tendency. How to be? Refuse his testimony too? No, L. Niederle not only does not refuse, but says that the chronicle written in the 12th century can be considered “a kind of birth certificate of the Slavs.” From a logical point of view, L. Niederle himself contradicts what was said above! After all, this is a document from before the 16th century? This means that L. Niederle would have to deny this “evidence” too. (See part one, “Proto-Slavic Unity”, p. 19 “Slavic Antiquities” by L. Niederle.) We indicate the fact of logical contradictions by L. Niederle.

Now let's express our point of view. Undoubtedly, documentation before the 16th century suffers from inaccuracies, which stems from the lack of education of the people of that time, from the wrong ideas that were widespread at that time, and from the incorrect interpretation of facts. All of this we can critically examine and use. But we have no right to discard anything for personal reasons. There is no word, every scientist has some idea about the issue being studied. However, our idea should not overshadow the phenomenon being studied. When explaining something, we cannot be both “for” and “against”.

It is even worse if a scientist discards a fact because it contradicts the theory he has already built! (This is what the “Normanists” do, for example.) Then he refutes Nestor, saying that the story about the settlement of the peoples who built the Tower of Babel in the Valley of Shinar was “borrowed” from the Byzantine Easter Chronicle (VI-IX centuries) and the Chronicles of Malala and Amartol .

Let us assume that this is so, but we must still immediately say that the Bible does not lie and that events similar to the “Babylonian Pandemonium” really did occur in the Valley of Shinar. The Bible gives them its own religious illumination. The latter can either be taken on faith or criticized. However, deny this event it is forbidden. It is also impossible to recognize the fact that the Rus participated in them, but... Sumerian roots still remain in the Slavic languages: bud-, oak-, yak-, tak-, slave-, etc.! Why did these roots get into the Slavic languages? Obviously, because the Slavs somehow came into contact with Sumer!

If this is not so, then we will be grateful if any of the scientists gives a satisfactory explanation of this fact, other than the revolt of the peoples in the Valley of Shinar. For now, we recognize that behind the biblical story there is hidden some truth unknown to us.

Finally, about peoples. Why is L. Niederle so offended that the Slavs were among the Thracians, Sarmatians, Scythians, Huns, Obrov? The Greeks themselves called them that and did not understand the Black Sea etnias. Why weren't our Ancestors among them? It is also unclear why L. Niederle does not know that the Greeks gave these names to the peoples of the Black Sea region not according to ethnicity, but according to geographical location.