Zharnikova Svetlana Vasilievna official. Internet portal all about Hyperborea

East Slavic pagan supreme deity and traces of his cult in the ornamentation of North Russian women's headdresses // All-Union session on the results of field ethnographic research in 1980 -1981. Abstracts of reports: Nalchik 1982- p. 147-148 (0.1 p.l.)

About an attempt to interpret the meaning of some images of Russian folk embroidery of an archaic type. // Soviet ethnography 1983 - No. 1, p. 87-94 (0.5 p.l.)

About some archaic embroidery motifs of Solvychegodsk kokoshniks of the Severodvinsk type // Soviet ethnography 1985- No. 1 p. 107-115 (0.5 p.l.)

Archaic motifs of North Russian folk embroidery and their parallels in the most ancient ornaments of the population of the Eurasian steppes // Information bulletin of the AIKCA (UNESCO) Moscow: Science 1985 - in 6-8 (Russian and English versions) p. 12-31 (1 p.l.)

Reflection of pagan beliefs and cult in the ornamentation of North Russian women's headdresses // Scientific and atheistic research in museums of the Leningrad State Museum of History and Art, 1986-p.96-107 (1 pp.)

On the question of the possible localization of the sacred mountains Meru and Khara of Indo-Iranian (Aryan) mythology // Information bulletin of the AIKCA (Unesco) M. 1986 V. 11 (Russian and English versions) pp. 31-44 (1 pp.)

Phallic symbolism of the North Russian spinning wheel as a relic of the Proto-Slavic-Indo-Iranian proximity // Historical dynamics of racial and ethnic differentiation of the population of Asia. M: Nauka 1987 p.330-146 (1.3 p.p.)

On the possible origins of bird images in Russian folk ritual poetry and applied art // All-Union Scientific and Practical Conference. Folklore. Problems of conservation, study, propaganda. Abstracts of reports M. 1988 p. 112-114 (0.2 p.l.)

Archaic motifs of Northern Russian ornamentation (on the question of possible Proto-Slavic-Indo-Iranian parallels) Cand. Dissertation, Institute of Ethnography and Anthropology of the USSR Academy of Sciences 1989 (10 pp.)

On the possible origins of the image of a horse-deer in Indo-Iranian mythology, Scythian-Saka and North Russian ornamental traditions // All-Union school-seminar on semiotics of culture. Arkhangelsk. 1989 p.72-75 (0.3 pp.)

Where are you, Mount Meru? // Around the world. No. 3 1989 p.38-41.

Tasks of ethnographic study of the Vologda region // Second local history scientific and practical conference. Abstracts of reports. Vologda 1989 (0.1 p.l.).

Possible origins of the image of the horse-goose and horse-deer in Indo-Iranian (Aryan) mythology // Information bulletin of the AIKCA (Unesco) M: Science 1990 century. 16 (Russian and English versions) pp. 84-103 (2 p.p.)

“Rig Veda” about the northern ancestral home of the Aryans // Third local history scientific and practical conference. Abstracts of reports, Vologda 1989 (0.2 p.p.)

Ritual functions of North Russian women's folk costume. Vologda 1991 (2.5 sheets)

Patterns lead along ancient paths // Slovo 1992 No. 10 p. 14-15 (0.4 p.l.)

Historical roots of North Russian folk culture // Information and practical conference on the problems of traditional folk culture of the North-Western region of Russia. Abstracts of reports. Vologda. 1993 p. 10-12 (O.2 p.l.)

The mystery of Vologda patterns // Antiquity: Aryas. Slavs. B.I M: Vityaz 1994 from 40-52 (1 pp.)

Ancient secrets of the Russian North // Antiquity: Aryan Slavs V.2 M: Vityaz 1994 p.59-73 (1 pp.)

Images of waterfowl in the Russian folk tradition (Origins and genesis) Culture of the Russian North Vologda Published by VSPI 1994 p. 108-119 (1 p.l.)

Patterns lead to antiquity // Radonezh 1995 No. 6 pp. 40-41 (0.2 pp.)

Ancient secrets of the Russian North // Antiquity: Aryas. Slavs. Ed.2 M: Paleya 1996 p.93-125 (2 pp.)

Who are we in this old Europe // Science and Life No. 5 1997 (0.7 pp.)

Ancient secrets of the Russian North // Who are they and where are they from? The most ancient connections between the Slavs and Aryans M. 1998 pp. 101-129, 209-220 (3 pp.)

The world of images of the Russian spinning wheel Vologda 2000 (3 pp.)

Slavs and Aryans in Vologda, Olonets (Karelia), Arkhangelsk and Novgorod provinces of M. Economic newspaper No. 1,2,3 2000 (3 pp.)

On the roads of myths (A.S. Pushkin and Russian folk tale) // Ethnographic Review No. 2, 2000, pp. 128-140 (1.5 pp.)

Where did our Santa Claus come from // World of Children's Theater No. 2 2000. from 94-96

Is our Santa Claus so simple // Around the World No. 1.2001 p. 7-8

Concept of the program “Veliky Ustyug - The Homeland of Father Frost” Vologda 2000 (5n.p.)

Even the names of the rivers have been preserved (in collaboration with A.G. Vinogradov) // St. Petersburg - New Petersburg No. 18 2001. (0.25 p.l.)

Where are you, Hyperborea? (in collaboration with A.G. Vinogradov) // St. Petersburg - New Petersburg No. 22 2001. (0.25 p.l.)

Reflection of Vedic mythologies in East Slavic calendar rituals // On the way to revival. Experience in mastering the traditions of folk culture of the Vologda region. Vologda. 2001 p.36-43 (0.5 pp.)

Legends of deep antiquity (co-authored with A.G. Vinogradov) in the edition of New Petersburg (0.25 pp.)

Golden thread (The most ancient origins of folk culture of the Russian North)

Archaic roots of traditional culture of the Russian North, Vologda. 2003. (11.5 pp.)

Historical roots of calendar rituals. Vologda. 2003 (5 pp)

Ferapontovskaya Madonna // Pyatnitsky Boulevard. Vologda. No. 7(11), 2003. p. 6-9.

Eastern Europe as the ancestral home of the Indo-Europeans. (co-authored with A.G. Vinogradov) // Reality and subject. – St. Petersburg. 2002. No. 3 volume 6.p.119-121

On the Localization of the sacred mountains Meru and Khara // Hyperborean roots of Kalokagathia. – St. Petersburg, 2002. p.65-84

Rivers - repositories of memory (in collaboration with A.G. Vinogradov) // Russian North - the ancestral home of the Indo-Slavs. – M.: Veche.2003. pp.253-257.

Ancient dances of the Russian North//Russian North - the ancestral home of the Indo-slavs. – M.; Veche. 2003, pp.258-289.

Vedas and East Slavic calendar rituals // Russian North - the ancestral home of the Indo-Slavs. M.; Veche, 2003. p.290-299.

A.S. Pushkin and the most ancient images of Russian fairy tales // Russian North - the ancestral home of the Indo-slavs. M.: Veche. 2003. p.300-310.

Aryana-Hyperborea - Rus'. (In collaboration with A.G. Vinogradov). Manuscript. (50 autol.)

• Vladivostok, RSFSR, USSR

• Saint Petersburg, Russia

Svetlana Vasilievna Zharnikova(December 27, Vladivostok - November 26, St. Petersburg) - Soviet and Russian ethnographer and art critic. Candidate of Historical Sciences. Full member of the Russian Geographical Society.

Biography

Born into a military family.

In 1970 she graduated from the Faculty of Theory and History of Fine Arts in Leningrad.

In 1978-2002 she lived and worked in Vologda. In 1978-1990 - researcher at the Vologda Historical, Architectural and Art Museum-Reserve. In 1990-2002 - researcher, then deputy director for scientific work of the Vologda Scientific and Methodological Center of Culture. She taught at the Vologda Regional Institute for Advanced Training of Teaching Staff and at.

From 1984 to 1988 she studied in graduate school, where she defended her dissertation for the degree of Candidate of Historical Sciences on the topic “Archaic motifs of Northern Russian ornamentation (on the issue of possible Proto-Slavic-Indo-Iranian parallels)” (specialty 07.00.07 - ethnography).

In 2001, she became a member of the International Club of Scientists (a non-academic organization with liberal conditions for entry).

In 2003 she moved from Vologda to St. Petersburg.

She died on the morning of November 26, 2015 at the Almazov Cardiology Center in St. Petersburg. She was buried in Sheksna, next to her husband, the architect German Ivanovich Vinogradov.

The main range of scientific interests is the Arctic ancestral home of the Indo-Europeans, the Vedic origins of North Russian folk culture, the archaic roots of North Russian ornament, Sanskrit roots in the topo- and hydronymy of the Russian North, rituals and ritual folklore, the semantics of folk costume.

Criticism

S.V. Zharnikova was a supporter of the non-academic Arctic hypothesis, which is currently not recognized by scientists around the world (with the exception of a small number, mainly from India). Following N.R. Guseva, she repeated the thesis about the close relationship of the Slavic languages ​​and Sanskrit and insisted that the ancestral home of the Aryans (Indo-Europeans) lay in the Russian North, where the legendary Mount Meru was supposedly located. S.V. Zharnikova considered this hypothesis to be confirmed by the alleged special similarity of Sanskrit with Northern Russian dialects.

Bibliography

• East Slavic pagan supreme deity and traces of his cult in the ornamentation of North Russian women's headdresses // All-Union session on the results of field ethnographic research in 1980-1981. Abstracts of reports: city of Nalchik 1982, pp. 147-148
• On an attempt to interpret the meaning of some images of Russian folk embroidery of an archaic type (regarding the article by G. P. Durasov). // Soviet ethnography 1983, No. 1, pp. 87-94
• Archaic motifs in Nort Russian folk embroidery and parallels in ancient ornamental designs of the Eurasian steppe peoples // International association for the study of the cultures of Central Asia. 1984.
• About some archaic embroidery motifs of Solvychegodsk kokoshniks of the Severodvinsk type // Soviet ethnography 1985, No. 1 pp. 107-115
• Archaic motifs of North Russian embroidery and braided weaving and their parallels in the ancient art of the peoples of Eurasia // Information bulletin MAIKCA (UNESCO) M.: Nauka, 1985., in 6−8 pp. 12-31
• Reflection of pagan beliefs and cult in the ornamentation of North Russian women's headdresses. (Based on the material from the fund of the Vologda Regional Museum of Local Lore) // Scientific and atheistic research in museums of the Leningrad State Museum of Radiology and Art, 1986, pp. 96-107
• On the possible location of the Holy Hara and in Indo-Iranian (Aryan) mythology // International association for the study of the cultures of Central Asia. 1986.
• On the question of the possible localization of the sacred mountains Meru and Khara of Indo-Iranian (Aryan) mythology // Information bulletin of AIKCA (UNESCO) M. 1986, vol. 11 pp. 31-44
• Phallic symbolism of the North Russian spinning wheel as a relic of the Proto-Slavic-Indo-Iranian proximity // Historical dynamics of racial and ethnic differentiation of the population of Asia. M: Science 1987, pp. 330-146
• On the possible origins of bird images in Russian folk ritual poetry and applied art // All-Union Scientific and Practical Conference. Folklore. Problems of conservation, study, propaganda. Abstracts of reports. Part one. M. 1988, pp. 112-114
• On the possible origins of the image of a horse-deer in Indo-Iranian mythology, Scythian-Saka and North Russian ornamental traditions // Semiotics of culture. Abstracts of reports of the All-Union School-Seminar on the Semiotics of Culture, September 18-28, 1989. Arkhangelsk 1989, pp. 72-75
• Where are you, Mount Meru? // Around the World, No. 3 1989, pp. 38-41
• Tasks of ethnographic study of the Vologda region // Second local history scientific and practical conference. Abstracts of reports. Vologda 1989
• Possible origins of horse-goose and horse-deer images in Indo-Iranian (Aryan) mythology // International association for the study of the cultures of Central Asia. 1989.
• “Rigveda” about the northern ancestral home of the Aryans // Third local history scientific and practical conference. Abstracts of reports and messages. Vologda May 23-24, 1990
• Possible origins of the image of the horse-goose and horse-deer in Indo-Iranian (Aryan) mythology // Information bulletin of the AIKCA (Unesco) M: Science 1990, vol. 16 pp. 84-103
• Reflection of pagan beliefs and cult in the ornamentation of North Russian women's headdresses (based on the material of the Vologda Regional Museum of Local Lore) // Scientific and atheistic research in museums. Leningrad. 1990 pp.94-108.
• Ritual functions of North Russian women's folk costume. Vologda 1991 45 pp.
• Patterns lead along ancient paths // Slovo 1992, No. 10 pp. 14-15
• Historical roots of North Russian folk culture // Information and practical conference on the problems of traditional folk culture of the North-Western region of Russia. Abstracts of reports and messages. Vologda October 20-22, 1993 pp. 10-12
• The mystery of Vologda patterns // Antiquity: Aryas. Slavs. Issue 1. M: Vityaz 1994, pp. 40-52
• Ancient secrets of the Russian North // Antiquity: Aryan Slavs V.2 M: Vityaz 1994, pp. 59-73
• Images of waterfowl in the Russian folk tradition (origins and genesis) // Culture of the Russian North. Vologda. VSPI publication 1994, pp. 108-119
• Non-Black Earth Region - the breadbasket of Russia?: Conversation with Ph.D. ist. Sciences, ethnographer S. V. Zharnikova. Recorded by A. Ekhalov // Russian North-Friday. January 20, 1995
• Patterns lead to antiquity // Radonezh 1995, No. 6 pp. 40-41
• Ekhalov A. Zharnikova S. Non-Black Earth Region - the land of the future. On the prospects for the development of villages. households in Vologda. areas. 1995
• Filippov V. Where the Drevlyans and Krivichi disappeared, or Why the Vologda dialect does not need to be translated into Sanskrit. On the research of ethnographer S. V. Zharnikova // Izvestia. April 18, 1996
• Ancient secrets of the Russian North // Antiquity: Aryas. Slavs. Ed.2 M: Paleya 1996, pp. 93-125
• The Russian North is the sacred ancestral home of the Aryans!: A conversation with S. V. Zharnikova. Recorded by P. Soldatov // Russian North-Friday. November 22, 1996
• Who are we in this old Europe // Science and Life. No. 5. 1997
• Ancient secrets of the Russian North // Who are they and where are they from? The most ancient connections between the Slavs and Aryans M. RAS. Institute of Ethnology and Anthropology named after. N. N. Miklouho-Maclay. 1998, pp. 101-129
• Hydronyms of the Russian North: (Experience of decoding through Sanskrit) // Who are they and where are they from? The most ancient connections between the Slavs and Aryans - M. RAS. Institute of Ethnology and Anthropology named after. N. N. Miklouho-Maclay, 1998, pp. 209-220
• The world of images of the Russian spinning wheel, Vologda 2000
• Slavs and Aryans in Vologda, Olonets (Karelia), Arkhangelsk and Novgorod provinces // Economic newspaper. No. 1, 2, 3, 2000
• On the roads of myths (A. S. Pushkin and Russian folk tale) // Ethnographic Review. No. 2. 2000, pp. 128-140
• Where did our Santa Claus come from // World of Children's Theater No. 2, 2000, pp. 94-96
• Filippov Victor. Flyer, Grouse and Vygonets: Pizza was eaten on the shores of the Arctic Ocean five thousand years ago. Based on the materials of the script “Feast of the Round Pie” and the monograph of ethnographer S. Zharnikova // Russian North-Friday. Vologda. April 14, 2000
• Concept of the program “Veliky Ustyug - Homeland of Father Frost” Vologda 2000
• And Avesta was the first to talk about this: Conversation with ethnologist S. Zharnikova, author of the concept of the program “Veliky Ustyug - the birthplace of Father Frost” // Recorded by A. Gorina // Vologda Week. November 2-9, 2000
• Is our Santa Claus so simple // Around the World. No. 1. 2001, pp. 7-8
• Reflection of Vedic mythologies in East Slavic calendar rituals // On the way to revival. Experience in mastering the traditions of folk culture of the Vologda region. Vologda 2001, pp. 36-43
• Even the names of the rivers have been preserved (in collaboration with A.G. Vinogradov) // St. Petersburg - New Petersburg No. 18, 2001.
• Where are you, Hyperborea? (co-authored with A. G. Vinogradov) // St. Petersburg - New Petersburg No. 22, 2001
• Eastern Europe as the ancestral home of the Indo-Europeans. (co-authored with A. G. Vinogradov) // Reality and the subject No. 3, volume 6 - St. Petersburg 2002, pp. 119-121
• On the Localization of the sacred mountains Meru and Khara // Hyperborean roots of Kalokagathia. - St. Petersburg, 2002, pp. 65-84
• Golden Thread (The Ancient Origins of Folk Culture of the Russian North) (Editor and Researcher, Doctor of Historical Sciences, Laureate of the J. Nehru Prize. N. R. Gusev). Vologda. 2003 247 pp.
• Archaic roots of traditional culture of the Russian North: a collection of scientific articles. Vologda 2003, 96 pages.
• Historical roots of calendar rituals. ONMCKiPK. Graffiti. Vologda 2003, 83 pages.
• Ferapontovskaya Madonna // Pyatnitsky Boulevard No. 7(11), Vologda 2003, pp. 6-9.
• Rivers - repositories of memory (in collaboration with A. G. Vinogradov) // Russian North - the ancestral home of the Indo-Slavs. - M.: Veche 2003, pp. 253-257.
• Ancient dances of the Russian North // Russian North - the ancestral home of the Indo-slavs. - M.; Veche 2003, pp. 258-289.
• Vedas and East Slavic calendar rituals // Russian North - the ancestral home of the Indo-Slavs. M.; Veche 2003, pp. 290-299.
• A. S. Pushkin and the most ancient images of Russian fairy tales // Russian North - the ancestral home of the Indo-slavs. M.: Veche 2003, pp. 300-310.
• Our time is somewhere around the corner: Conversation with ethnographer, prof. S. Zharnikova. Interviewed by N. Serova // Red North (Mirror). January 7, 2004.
• Phallic cult in the perception of ancient slavs and aryans // International association for the study of the cultures of Central Asia.. 2004.
• Experience of deciphering through Sanskrit the names of some rivers of the Russian North // Russians through the millennia. 2007. pp. 134-139
• Northern ancestral home of the Indoslavs, Gusli - a tool for harmonizing the Universe // Materials of the first All-Russian Congress of Vedic culture of the Aryan-Indoslavs. Saint Petersburg. 2009 pp. 14-18, 29-32.
• Alexander Shebunin // Sculpture: album, comp.: A. M. Shebunin; afterword: S. V. Zharnikova. RMP. Rybinsk. 128 pp.
• Garanina T. “We stand at the source and go to draw water God knows where”: (Notes from the conference “Spirituality - the energy of generations”, held in Vologda by the secular community “ROD”) // based on the materials of the speech of ethnographer S. Zharnikova about the Russian North as ancestral home. 2010
• Aryana-Hyperborea - Rus'. (co-authored with A. G. Vinogradov).

»For a month now we have been preparing a komoeditsa together with Lesnaya Skazka. Yesterday I went to check the details. And right at the station I was caught by a call from Sterkh: a lecture by Veleslav and Rezunkov was scheduled in Hertsovka. Initially, I refused, especially since my electric train was cancelled. However, Sterkh insisted on my presence. Not being able to figure out why he needed it, I arrived at the university an hour late. In addition to that conversation with Veleslav, I thought about screwing Rezunokva and piling on the lobster, which never misses a single event like this. In short, he came.
How glad I was that I was an hour late! The first to speak was Zharnikova, a supporter of the Arctic ancestral home of the Slavs and the origin of our ancestors from India. And yet I had to listen to her for another hour! I then said to the Siberian Crane: “I can flog such bullshit too! Does Zharnikova know how to repair cars?”

This hour, and apparently the previous one, she described Slavic culture and the Arctic ancestral home of the Slavs in a rather unsystematic presentation of the material. Not only is it unsystematic, it is also illiterate! Mainly quoted Afanasyev. When she needed to supplement or confirm something from her theories, she turned to the Vedas, the Mahabharata and the Book of Veles (which “put everything in its place”). She derived the Russian “beggar” from a Sanskrit homonym meaning “mummered”. Forgetting about the Anatolian dialect, she called the Russian language the closest to Sanskrit. Emphasizing that pancakes are not symbols of the sun, she attributed them to the attributes of the moon. She derived the Slavic “Svyatki” from the Sanskrit “svyatya”. She gave out the following pearls: “at Maslenitsa the first pancake is lumpy, because our ancestors threw three lumps of earth into the grave,” “the spinning wheel is a symbol of masculinity,” “the name of the goddess of dawn Ushas is close to our “horror.” When she finished and asked if there were any questions, I howled: “Fuck it! Listen to this again!” However, questions followed. I had to participate. I tried to point out to Zharnikova all her mistakes, but every time she tried to excuse herself with two arguments - “I didn’t say that” and “read the primary sources, it’s all there.” I tried to understand lunar pancakes and solar symbolism, pointing out that according to Buenok and Ryzhenkov, some pancakes were baked so that a solar cross was printed in their circle, which Zharnikova herself mentioned as a symbol of the sun. She excused herself on the topic, “well, this is already the 19th century, but in earlier primary sources you will not find a mention of a pancake as the sun. Not a single folklorist mentions this.” I noticed that I had just mentioned two names. She waved it off, saying that our time is not valued. And in general, Lermontov himself compared the Moon to a pancake. I snapped, “one poet compared the sun to a sniper scope.” In response, I received evidence that in the 19th century (which sharply became authoritative in terms of paganism, although the opposite was previously stated) there were no sniper scopes. He started talking about Egypt, listening to his portion of “I didn’t say that.” Zharnikovagorda stated that the Slavs left Egypt because they called their country Ta-Kem, “which means “Land of Kem,” and in Russia there is also Kem.” The caustic “actually “Whom” is “black”” confused Zharnikova, but did not shake her perseverance. The remark that the sounds “r” and “l” in Egyptian grammar were written with one symbol was also ignored. But one of Zharnikova’s supporters stood up, saying that in all the sources she saw, God’s name was “Ra”, and nothing else. I replied that there is such a thing as tradition. And according to it, Babylon is also called Babylon, although its name in the original is “Bab-Alu”. The response I received was a muttering: “The main thing is not the name, the main thing is the essence.” I was tired of arguing further, especially since Zharnikova repeated her lecture for the second time in the circle of fans.”

All his life, with his brilliant articles, he fought to strengthen the Russian state, bravely exposing corrupt officials, liberal democrats and revolutionaries, warning of the threat looming over the country. The Bolsheviks, who seized power in Russia, did not forgive him for this. Menshikov was shot in 1918 with extreme cruelty in front of his wife and six children.

Mikhail Osipovich was born on October 7, 1859 in Novorzhevo, Pskov province near Lake Valdai, in the family of a collegiate registrar. He graduated from the district school, after which he entered the Technical School of the Naval Department in Kronstadt. Then he participated in several long-distance sea voyages, the literary fruit of which was the first book of essays, “Around the Ports of Europe,” published in 1884. As a naval officer, Menshikov expressed the idea of ​​connecting ships and airplanes, thereby predicting the appearance of aircraft carriers.

Feeling a calling to literary work and journalism, in 1892 Menshikov retired with the rank of captain. He got a job as a correspondent for the Nedelya newspaper, where he soon attracted attention with his talented articles. Then he became the leading publicist for the conservative newspaper Novoye Vremya, where he worked until the revolution.

In this newspaper he wrote his famous column “Letters to Neighbors,” which attracted the attention of the entire educated society of Russia. Some called Menshikov a “reactionary and Black Hundred” (and some still do). However, all this is malicious slander.

In 1911, in the article “Kneeling Russia,” Menshikov, exposing the machinations of the Western backstage against Russia, warned:

“If a huge fund is being raised in America with the goal of flooding Russia with murderers and terrorists, then our government should think about it. Is it possible that even today our state guard will not notice anything in time (as in 1905) and will not prevent trouble?”

The authorities did not take any measures in this regard at that time. What if they accepted? It is unlikely that Trotsky-Bronstein, the main organizer of the October Revolution, would have been able to come to Russia in 1917 with the money of the American banker Jacob Schiff!

Ideologist of national Russia

Menshikov was one of the leading conservative publicists, acting as an ideologist of Russian nationalism. He initiated the creation of the All-Russian National Union (VNS), for which he developed a program and charter. This organization, which had its own faction in the State Duma, included moderate-right elements of educated Russian society: professors, retired military officers, officials, publicists, clergy, and famous scientists. Most of them were sincere patriots, which many of them later proved not only by their struggle against the Bolsheviks, but also by their martyrdom...

Menshikov himself clearly foresaw the national catastrophe of 1917 and, like a true publicist, sounded the alarm, warned, and sought to prevent it. “Orthodoxy,” he wrote, “freed us from ancient savagery, autocracy freed us from anarchy, but the return before our eyes to savagery and anarchy proves that a new principle is needed to save the old ones. This is a nationality... Only nationalism is able to restore to us our lost piety and power.”

In the article “The End of the Century,” written in December 1900, Menshikov called on the Russian people to maintain their role as a nation-forming people:

“We Russians slept for a long time, lulled by our power and glory, but then one heavenly thunder struck after another, and we woke up and saw ourselves under siege - both from the outside and from the inside... We do not want someone else’s, but ours - Russian - land must be ours."

Menshikov saw the opportunity to avoid revolution in strengthening state power, in a consistent and firm national policy. Mikhail Osipovich was convinced that the people, in council with the monarch, should be governed by officials, and not by them. With the passion of a publicist, he showed the mortal danger of bureaucracy for Russia: “Our bureaucracy... has reduced the historical strength of the nation to nothing.”

The need for fundamental change

Menshikov maintained close relationships with the great Russian writers of that time. Gorky admitted in one of his letters that he loved Menshikov because he was his “enemy by heart,” and enemies “better to tell the truth.” For his part, Menshikov called Gorky’s “Song of the Falcon” “evil morality,” because, according to him, what saves the world is not the “madness of the brave” who bring about the uprising, but the “wisdom of the meek,” like Chekhov’s Linden Tree (“In the Ravine”).

There are 48 known letters to him from Chekhov, who treated him with constant respect. Menshikov visited Tolstoy in Yasnaya, but at the same time criticized him in the article “Tolstoy and Power,” where he wrote that he was more dangerous for Russia than all the revolutionaries combined. Tolstoy answered him that while reading this article he experienced “one of the most desirable and dear feelings to me - not just goodwill, but straight love for you...”.

Menshikov was convinced that Russia needed radical changes in all areas of life without exception, this was the only way to save the country, but he had no illusions. “There are no people - that’s why Russia is dying!” – Mikhail Osipovich exclaimed in despair.

Until the end of his days, he gave merciless assessments of the complacent bureaucracy and the liberal intelligentsia: “In essence, you have long drunk away everything that is beautiful and great (below) and devoured (above). They unraveled the church, the aristocracy, and the intelligentsia.”

Menshikov believed that every nation must persistently fight for its national identity. “When it comes,” he wrote, “to the violation of the rights of a Jew, a Finn, a Pole, an Armenian, an indignant cry rises: everyone shouts about respect for such a sacred thing as nationality. But as soon as the Russians mention their nationality, their national values, indignant cries rise - misanthropy! Intolerance! Black Hundred violence! Gross tyranny!

The outstanding Russian philosopher Igor Shafarevich wrote: “Mikhail Osipovich Menshikov is one of a small number of insightful people who lived in that period of Russian history, which to others seemed (and still seems) cloudless. But sensitive people even then, at the turn of the 19th and 20th centuries, saw the main root of the impending troubles that later befell Russia and which we are still experiencing (and it is not clear when they will end). Menshikov saw this fundamental vice of society, which carries with it the danger of future deep upheavals, in the weakening of the national consciousness of the Russian people...”

Portrait of a modern liberal

Many years ago, Menshikov energetically exposed those in Russia who, as today, reviled it, relying on the “democratic and civilized” West. “We,” Menshikov wrote, “do not take our eyes off the West, we are fascinated by it, we want to live just like that and no worse than how “decent” people live in Europe. Under the fear of the most sincere, acute suffering, under the weight of a felt urgency, we need to furnish ourselves with the same luxury that is available to Western society. We must wear the same clothes, sit on the same furniture, eat the same dishes, drink the same wines, see the same sights that Europeans see. In order to satisfy their increased needs, the educated stratum is making ever greater demands on the Russian people.

The intelligentsia and nobility do not want to understand that the high level of consumption in the West is associated with its exploitation of a large part of the rest of the world. No matter how hard Russian people work, they will not be able to achieve the level of income that the West receives by siphoning off unpaid resources and labor from other countries for their benefit...

The educated stratum demands extreme effort from the people in order to ensure a European level of consumption, and when this does not work out, it is indignant at the inertia and backwardness of the Russian people.”

Didn’t Menshikov, more than a hundred years ago, with his incredible insight, paint a portrait of the current Russophobic liberal “elite”?

Courage for honest work

Well, aren’t these words of an outstanding publicist addressed to us today? “The feeling of victory and victory,” Menshikov wrote, “the feeling of domination on one’s land was not at all suitable for bloody battles. Courage is needed for all honest work. Everything that is most precious in the fight against nature, everything that is brilliant in science, the arts, wisdom and faith of the people - everything is driven precisely by the heroism of the heart.

Every progress, every discovery is akin to revelation, and every perfection is a victory. Only a people accustomed to battles, imbued with the instinct of triumph over obstacles, is capable of anything great. If there is no sense of dominance among the people, there is no genius. Noble pride falls - and a person becomes a slave from a master.

We are captive to slavish, unworthy, morally insignificant influences, and it is precisely from here that our poverty and weakness, incomprehensible among a heroic people, arises.”

Wasn't it because of this weakness that Russia collapsed in 1917? Isn’t that why the mighty Soviet Union collapsed in 1991? Isn’t that the same danger that threatens us today if we give in to the global onslaught on Russia from the West?

Revenge of the revolutionaries

Those who undermined the foundations of the Russian Empire, and then seized power in it in February 1917, did not forget or forgive Menshikov for his position as a staunch statesman and fighter for the unity of the Russian people. The publicist was suspended from work at Novoye Vremya. Having lost their home and savings, which were soon confiscated by the Bolsheviks, the winter of 1917–1918. Menshikov spent time in Valdai, where he had a dacha.

In those bitter days, he wrote in his diary: “February 27, 12.III. 1918. Year of the Russian Great Revolution. We are still alive, thanks to the Creator. But we are robbed, ruined, deprived of work, expelled from our city and home, doomed to starvation. And tens of thousands of people were tortured and killed. And all of Russia was thrown into the abyss of shame and disaster unprecedented in history. It’s scary to think about what will happen next - that is, it would be scary if the brain weren’t already filled to the point of insensibility with impressions of violence and horror.”

In September 1918, Menshikov was arrested, and five days later he was shot. A note published in Izvestia said: “The emergency field headquarters in Valdai shot the famous Black Hundred publicist Menshikov. A monarchist conspiracy was uncovered, headed by Menshikov. An underground Black Hundred newspaper was published calling for the overthrow of Soviet power.”

There was not a word of truth in this message. There was no conspiracy and Menshikov no longer published any newspaper.

He was retaliated against for his previous position as a staunch Russian patriot. In a letter to his wife from prison, where he spent six days, Menshikov wrote that the security officers did not hide from him that this trial was an “act of revenge” for his articles published before the revolution.

The execution of the outstanding son of Russia took place on September 20, 1918 on the shore of Lake Valdai opposite the Iversky Monastery. His widow, Maria Vasilievna, who witnessed the execution with her children, later wrote in her memoirs: “Arriving in custody at the place of execution, the husband stood facing the Iversky Monastery, clearly visible from this place, knelt down and began to pray. The first volley was fired to intimidate, but this shot wounded the husband’s left arm near the hand. The bullet tore out a piece of meat. After this shot, the husband looked back. A new salvo followed. They shot me in the back. The husband fell to the ground. Now Davidson jumped up to him with a revolver and shot him point-blank twice in the left temple.<…>The children saw the shooting of their father and cried in horror.<…>Security officer Davidson, having shot him in the temple, said that he was doing it with great pleasure.”

Today, Menshikov’s grave, miraculously preserved, is located in the old city cemetery of the city of Valdai (Novgorod region), next to the Church of Peter and Paul. Only many years later did the relatives achieve the rehabilitation of the famous writer. In 1995, Novgorod writers, with the support of the Valdai public administration, unveiled a marble memorial plaque on Menshikov’s estate with the words: “Executed for his convictions.”

In connection with the anniversary of the publicist, the All-Russian Menshikov Readings were held at the St. Petersburg State Maritime Technical University. “In Russia there was and is no publicist equal to Menshikov,” emphasized Captain 1st Rank Reserve Mikhail Nenashev, Chairman of the All-Russian Fleet Support Movement, in his speech.

Vladimir Malyshev

Svetlana Vasilievna Zharnikova(December 27, 1945, Vladivostok, USSR - November 26, 2015, St. Petersburg, Russian Federation) - Soviet and Russian ethnographer and art historian, full member of the Russian Geographical Society.

Biography

Born into a military family. In 1970 she graduated from the Faculty of Theory and History of Fine Arts in Leningrad. After graduating from the institute, she worked in Anapa and Krasnodar. In 1978-2002 she lived and worked in Vologda. In 1978-1990 - researcher at the Vologda Historical, Architectural and Art Museum-Reserve. In 1990-2002 - researcher, then deputy director for scientific work of the Vologda Scientific and Methodological Center of Culture. She taught at the Vologda Regional Institute for Advanced Training of Teaching Staff and at.

From 1984 to 1988 she studied at the graduate school of the Institute of Ethnography and Anthropology of the USSR Academy of Sciences, where she defended her dissertation on the topic “Archaic motifs of Northern Russian ornamentation (on the issue of possible Proto-Slavic-Indo-Iranian parallels)”, receiving a candidate of historical sciences degree. In 2001, she became a member of the International Club of Scientists (a non-academic organization with liberal conditions for entry).

In 2003 she moved from Vologda to St. Petersburg.

She died on the morning of November 26, 2015 at the Almazov Cardiology Center in St. Petersburg. She was buried in Sheksna, next to her husband, the architect German Ivanovich Vinogradov.

The main range of scientific interests is the Arctic ancestral home of the Indo-Europeans, the Vedic origins of North Russian folk culture, the archaic roots of North Russian ornament, Sanskrit roots in the topo- and hydronymy of the Russian North, rituals and ritual folklore, the semantics of folk costume.

Criticism

S. V. Zharnikova is a supporter of the non-academic Arctic hypothesis, which is currently not recognized by scientists around the world (with the exception of a small number, mainly from India). S. V. Zharnikova believes that this hypothesis is confirmed by the similarity of Sanskrit with Northern Russian dialects (although this similarity at the level of consonance of individual words is insignificant, it is explained by the fact that both languages ​​belong to the Indo-European group and, in general, does not exceed the similarity of Sanskrit with other dialects of the Russian language and with many other Indo-European languages ). In her assumptions, S.V. Zharnikova ignores the achievements of modern historical linguistics, which have quite accurately established the origin of the northern dialects of the Russian language from the much more southern Proto-Balto-Slavic languages.

S. V. Zharnikova finds in Sanskrit parallels an explanation for a large number of toponyms on the territory of Russia, even those whose origin has long been established and is in no way connected with Sanskrit. Toponymist A.L. Shilov, criticizing S.V. Zharnikova’s interpretation of the etymology of hydronyms, the origin of which has not yet been established, wrote: “...maybe recognizing “dark” names as fundamentally indefinable is still better than declaring them Sanskrit, as is done with other hydronyms of the Russian North - Dvina, Sukhona, Kubena, Striga [Kuznetsov 1991; Zharnikova 1996]".

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Notes

Author's publications

1. East Slavic pagan supreme deity and traces of his cult in the ornamentation of North Russian women's headdresses // All-Union session on the results of field ethnographic research in 1980−1981. Abstracts of reports: city of Nalchik 1982, pp. 147 −148 (0.1 p.p.)
2. About an attempt to interpret the meaning of some images of Russian folk embroidery of an archaic type. // Soviet ethnography 1983, No. 1, pp. 87 −94 (0.5 pp.)
3. About some archaic embroidery motifs of Solvychegodsk kokoshniks of the Severodvinsk type // Soviet ethnography 1985, No. 1 pp. 107−115 (0.5 pp.)
4. Archaic motifs of North Russian folk embroidery and their parallels in the ancient ornaments of the population of the Eurasian steppes // Information bulletin of the AIKCA (UNESCO) Moscow: Nauka 1985, in 6–8 (Russian and English versions) pp. 12–31 (1 pp.)
5. Reflection of pagan beliefs and cult in the ornamentation of North Russian women's headdresses // Scientific and atheistic research in museums of the Leningrad State Museum of History and Art, 1986, pp. 96−107 (1 pp.)
6. On the question of the possible localization of the sacred mountains Meru and Khara of Indo-Iranian (Aryan) mythology // Information bulletin of AIKCA (Unesco) M. 1986, vol. 11 ( ) pp. 31−44 (1 p.p.)
7. Phallic symbolism of the North Russian spinning wheel as a relic of the Proto-Slavic-Indo-Iranian proximity // Historical dynamics of racial and ethnic differentiation of the population of Asia. M: Nauka 1987, pp. 330 −146 (1.3 p.p.)
8. On the possible origins of bird images in Russian folk ritual poetry and applied art // All-Union Scientific and Practical Conference. Folklore. Problems of conservation, study, propaganda. Abstracts of reports M. 1988, pp. 112 −114 (0.2 p.p.)
9. Archaic motifs of Northern Russian ornamentation (on the question of possible Proto-Slavic-Indo-Iranian parallels) Cand. Dissertation, Institute of Ethnography and Anthropology of the USSR Academy of Sciences, 1989 (10 pp.)
10. On the possible origins of the image of a horse-deer in Indo-Iranian mythology, Scythian-Saka and North Russian ornamental traditions // All-Union school-seminar on semiotics of culture. Arkhangelsk 1989, pp. 72 −75 (0.3 pp.)
11. Where are you, Mount Meru? // Around the World, No. 3 1989, pp. 38−41.
12. Tasks of ethnographic study of the Vologda region // Second local history scientific and practical conference. Abstracts of reports. Vologda 1989 (0.1 p.l.).
13. Possible origins of the image of the horse-goose and horse-deer in Indo-Iranian (Aryan) mythology // Information bulletin of the AIKCA (Unesco) M: Science 1990, v. 16 ( Russian and English options) pp. 84 −103 (2 p.p.)
14. “Rigveda” about the northern ancestral home of the Aryans // Third local history scientific and practical conference. Abstracts of reports, Vologda 1989 (0.2 p.p.)
15. Ritual functions of North Russian women's folk costume. Vologda 1991 (2.5 sheets)
16. Patterns lead along ancient paths // Slovo 1992, No. 10 pp. 14 −15 (0.4 pp.)
17. Historical roots of North Russian folk culture // Information and practical conference on the problems of traditional folk culture of the North-Western region of Russia. Abstracts of reports. Vologda 1993, pp. 10 −12 (O, 2 pp.)
18. The mystery of Vologda patterns // Antiquity: Aryas. Slavs. B.I M: Vityaz 1994, pp. 40 −52 (1 pp.)
19. Ancient secrets of the Russian North // Antiquity: Aryan Slavs V.2 M: Vityaz 1994, pp. 59 −73 (1 pp.)
20. Images of waterfowl in the Russian folk tradition (Origins and genesis) Culture of the Russian North Vologda Publication of the All-Russian State Pedagogical Institute 1994, pp. 108 −119 (1 pp.)
21. Patterns lead to antiquity // Radonezh 1995, No. 6 pp. 40−41 (0.2 pp.)
22. Ancient secrets of the Russian North // Antiquity: Aryas. Slavs. Edition 2 M: Paleya 1996, pp. 93 −125 (2 pp.)
23. Who are we in this old Europe // Science and Life No. 5 1997 (0.7 pp.)
24. Ancient secrets of the Russian North // Who are they and where are they from? The most ancient connections of the Slavs and Aryans M. 1998, pp. 101 −129, 209 −220 (3 pp.)
25. The world of images of the Russian spinning wheel, Vologda 2000 (3 pp.)
26. Slavs and Aryans in Vologda, Olonets (Karelia), Arkhangelsk and Novgorod provinces of Moscow. Economic newspaper No. 1, 2, 3, 2000 (3 pp.)
27. On the roads of myths (A.S. Pushkin and Russian folk tale) // Ethnographic Review No. 2 2000, pp. 128 −140 (1.5 pp.)
28. Where did our Santa Claus come from // World of Children's Theater No. 2, 2000 pp. 94 −96
29. Is our Santa Claus so simple // Around the World No. 1, 2001, pp. 7 −8
30. Concept of the program “Veliky Ustyug - Homeland of Father Frost” Vologda 2000 (5n.p.)
31. Even the names of the rivers have been preserved (in collaboration with A.G. Vinogradov) // St. Petersburg - New Petersburg No. 18, 2001 (0.25 pp.)
32. Where are you, Hyperborea? (co-authored with A. G. Vinogradov) // St. Petersburg - New Petersburg No. 22, 2001 (0.25 pp.)
33. Reflection of Vedic mythologies in East Slavic calendar rituals // On the way to revival. Experience in mastering the traditions of folk culture of the Vologda region. Vologda 2001, pp. 36 −43 (0.5 p.p.)
34. Legends of deep antiquity (co-authored with A. G. Vinogradov) in the edition of New Petersburg (0.25 pp.)
35. Golden thread (The most ancient origins of folk culture of the Russian North)
36. Archaic roots of traditional culture of the Russian North, Vologda 2003 (11, 5 pp.)
37. Historical roots of calendar rituals. Vologda 2003 (5 p.p.)
38. Ferapontovskaya Madonna // Pyatnitsky Boulevard No. 7(11), Vologda 2003, pp. 6−9.
39. Eastern Europe as the ancestral home of the Indo-Europeans. (co-authored with A. G. Vinogradov) // Reality and the subject No. 3, volume 6 - St. Petersburg 2002, pp. 119 −121
40. On the Localization of the sacred mountains Meru and Khara // Hyperborean roots of Kalokagathia. - St. Petersburg, 2002, pp. 65−84
41. Rivers - repositories of memory (in collaboration with A. G. Vinogradov) // Russian North - the ancestral home of the Indo-Slavs. - M.: Veche 2003, pp. 253−257.
42. Ancient dances of the Russian North // Russian North - the ancestral home of the Indo-slavs. - M.; Veche 2003, pp. 258−289.
43. Vedas and East Slavic calendar rituals // Russian North - the ancestral home of the Indo-Slavs. M.; Veche 2003, pp. 290−299.
44. A. S. Pushkin and the most ancient images of Russian fairy tales // Russian North - the ancestral home of the Indo-slavs. M.: Veche 2003, pp. 300−310.
45. Aryana-Hyperborea - Rus'. (co-authored with A. G. Vinogradov). Manuscript. (50 autol.)

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An excerpt characterizing Zharnikova, Svetlana Vasilievna

One of the doctors, in a bloody apron and with bloody small hands, in one of which he held a cigar between his little finger and thumb (so as not to stain it), came out of the tent. This doctor raised his head and began to look around, but above the wounded. He obviously wanted to rest a little. After moving his head to the right and left for a while, he sighed and lowered his eyes.
“Well, now,” he said in response to the words of the paramedic, who pointed him to Prince Andrei, and ordered him to be carried into the tent.
There was a murmur from the crowd of waiting wounded.
“Apparently, the gentlemen will live alone in the next world,” said one.
Prince Andrei was carried in and laid on a newly cleaned table, from which the paramedic was rinsing something. Prince Andrei could not make out exactly what was in the tent. Piteous moans from different sides, excruciating pain in the thigh, stomach and back entertained him. Everything that he saw around him merged for him into one general impression of a naked, bloody human body, which seemed to fill the entire low tent, just as a few weeks ago on this hot August day the same body filled the dirty pond along the Smolensk road . Yes, it was that same body, that same chair a canon [fodder for cannons], the sight of which even then, as if predicting what would happen now, aroused horror in him.
There were three tables in the tent. Two were occupied, and Prince Andrei was placed on the third. He was left alone for some time, and he involuntarily saw what was happening on the other two tables. On the nearby table sat a Tatar, probably a Cossack, judging by his uniform thrown nearby. Four soldiers held him. The bespectacled doctor was cutting something into his brown, muscular back.
“Uh, uh, uh!..” it was as if the Tatar was grunting, and suddenly, raising his high-cheekboned, black, snub-nosed face, baring his white teeth, he began to tear, twitch and squeal with a piercing, ringing, drawn-out squeal. On another table, around which a lot of people were crowding, a large, plump man with his head thrown back lay on his back (the curly hair, its color and the shape of the head seemed strangely familiar to Prince Andrei). Several paramedics leaned on this man's chest and held him. The white, large, plump leg twitched quickly and frequently, without ceasing, with feverish tremors. This man was sobbing convulsively and choking. Two doctors silently - one was pale and trembling - were doing something on the other, red leg of this man. Having dealt with the Tatar, on whom an overcoat had been thrown, the doctor in glasses, wiping his hands, approached Prince Andrei. He looked into the face of Prince Andrei and hastily turned away.
- Undress! What are you standing for? – he shouted angrily at the paramedics.
Prince Andrei remembered his very first distant childhood, when the paramedic, with his hasty, rolled-up hands, unbuttoned his buttons and took off his dress. The doctor bent low over the wound, felt it and sighed heavily. Then he made a sign to someone. And the excruciating pain inside the abdomen made Prince Andrei lose consciousness. When he woke up, the broken thigh bones had been removed, chunks of flesh had been cut off, and the wound had been bandaged. They threw water in his face. As soon as Prince Andrei opened his eyes, the doctor bent over him, silently kissed him on the lips and hurriedly walked away.
After suffering, Prince Andrei felt a bliss that he had not experienced for a long time. All the best, happiest moments in his life, especially his earliest childhood, when they undressed him and put him in his crib, when the nanny sang over him, lulling him to sleep, when, burying his head in the pillows, he felt happy with the sheer consciousness of life - he imagined to the imagination not even as the past, but as reality.
Doctors were fussing around the wounded man, the outline of whose head seemed familiar to Prince Andrei; they lifted him up and calmed him down.
– Show me... Ooooh! O! oooooh! – one could hear his groan, interrupted by sobs, frightened and resigned to suffering. Listening to these moans, Prince Andrei wanted to cry. Was it because he was dying without glory, was it because he was sorry to part with his life, was it because of these irretrievable childhood memories, was it because he suffered, that others suffered, and this man moaned so pitifully in front of him, but he wanted to cry childish, kind, almost joyful tears.
The wounded man was shown a severed leg in a boot with dried blood.
- ABOUT! Ooooh! - he sobbed like a woman. The doctor, standing in front of the wounded man, blocking his face, moved away.
- My God! What is this? Why is he here? - Prince Andrei said to himself.
In the unfortunate, sobbing, exhausted man, whose leg had just been taken away, he recognized Anatoly Kuragin. They held Anatole in their arms and offered him water in a glass, the edge of which he could not catch with his trembling, swollen lips. Anatole was sobbing heavily. “Yes, it’s him; “Yes, this man is somehow closely and deeply connected with me,” thought Prince Andrei, not yet clearly understanding what was in front of him. – What is this person’s connection with my childhood, with my life? - he asked himself, not finding an answer. And suddenly a new, unexpected memory from the world of childhood, pure and loving, presented itself to Prince Andrei. He remembered Natasha as he had seen her for the first time at the ball in 1810, with a thin neck and thin arms, with a frightened, happy face ready for delight, and love and tenderness for her, even more vivid and stronger than ever, awoke in his soul. He now remembered the connection that existed between him and this man, who, through the tears that filled his swollen eyes, looked dully at him. Prince Andrei remembered everything, and enthusiastic pity and love for this man filled his happy heart.
Prince Andrei could no longer hold on and began to cry tender, loving tears over people, over himself and over them and his delusions.