Swastika Slavyan

2024 Author: Seth Attwood | [email protected]. Last modified: 2023-12-16 15:55

No country in the world has so many varieties of Vedic symbols as in Russia. They are found everywhere throughout its vast territory, within its modern borders, from east to west and from north to south, from ancient times to the beginning of the 20th century.

Archaeologists find them in all cultures that have ever existed there and to which modern scientists have given different names: Kostenkovo and Mezin cultures (25-20 thousand years BC), Tripoli culture (VI-III millennia BC). BC), the Andronovo culture (XVII-IX centuries BC) - this was the name of the civilization that existed in the XVII-IX centuries BC. on the territory of Western Siberia, the western part of Central Asia and the South Urals, the Tagar culture of the Yenisei River basin (IX-III centuries BC), the Pazyryk culture (end of the 1st millennium BC), Scythian and Sarmatian culture … Vedic symbols, in particular the swastika ones, were used by the Russians in urban planning and architecture, they were depicted on the facades of wooden log huts, on wooden and clay utensils, on women's jewelry - temple rings, on rings, on icons and paintings of "Orthodox" churches, on earthenware and on family coats of arms. The swastika found the greatest application in the decoration of clothing and household items, and was widely used by weavers and embroiderers.

There are a huge number of towels, tablecloths, valances (a strip of fabric with embroidery or lace, which is sewn to one of the long edges of the sheet, so that when the bed is made, the valance remains open and hangs over the floor), shirts, belts, in the ornaments of which a swastika was used.

The abundance and variety of swastika motifs is simply amazing, as is the fact that before, unforgivably rarely, they appeared even in specialized books on folk applied art, not to mention the existence of separate collections. This gap has been filled P. I. Kutenkov, who collected colossal material - the result of studying the spread of the swastika in the Novgorod land, Vologda, Tver, Arkhangelsk, Vyatka, Kostroma, Perm, Transbaikalia and Altai and described it in the book "Yarga-swastika - a sign of Russian folk culture." In it, he gives tables in which he summarized the characteristic outlines of the swastikas used on the territory of Russia from the 1st to the 20th centuries. AD

Swastika on the car of Nicholas II

By the way, in almost all foreign languages the images of the solar symbol (there are very few varieties of which) are called the same word "swastika", and in Russian there are many and the same names of different variants of the swastika.

The villagers called the swastika in their own way. In the Tula province it was called "feather grass". The peasants of Pechora - "a hare" (like a sunbeam), in Ryazan province they called it "horse", "horse head" (the horse was considered a symbol of the sun and wind), in Nizhny Novgorod - "redhead", "loach" in the Tver province, "bow-legged "In Voronezh. In the Vologda lands it was called differently: "kryuchya", "kryukovets", "hook" (Syamzhensky, Verkhovazhsky regions), "flint", "fireworks", "horse" (Tarnogsky, Nyuksensky regions), "sver", " cricket "(Velikoustyugsky district)," leader "," leader "," Zhgun ", (Kichm-Gorodetsky, Nikolsky districts)," bright "," shaggy brightly "," kosmach "(Totemsky district)," jibs ", "Chertogon" (Babushkinsky district), "mower", "Kosovik" (Sokolsky district), "cross", "vratok" (Vologodsky, Gryazovetsky districts), "vrashenets", "vrashenka", "vorotun" (Sheksninsky, Cherepovetsky districts), “Ugly” (Babaevsky district), “miller” (Chagodoshchensky district), “krutyak” (Belozersky, Kirillovsky districts), “dusty” (Vytegorsky district).

Amazing ancient ornaments performed a protective function, along with an undoubted aesthetic, in which everything was important - and the location of the embroidery (shoulders, neckline, hem, etc.), color, threads, choice of ornament, etc. Solar symbols, as well as any other sign, carried a certain semantic load in them, writing out a kind of message, which could only be deciphered by a knowledgeable person, of which, unfortunately, there were no left at all. But even in the second half of the 19th century in some Russian villages there were old women-witches who knew how to “read” from the embroidered ornament …

Here is how Roman Bagdasarov talks about it in his book “Swastika: a sacred symbol. Ethno-religious essays .

“… In the middle of the 19th century, the ritual of reading patterns was still alive, which was part of the bride's show. This is how it happened in the village of Nikolskoye, Kadnikovsky district, in the Vologda region. On the occasion of Epiphany (January 6, old style), girls-brides came and went from nearby and distant villages, bringing with them the best outfits. These outfits were almost all handmade by them. The girl put on a shirt with two red stripes under the bottom, on her - another four or five with the most bizarre patterns that went from the hem to the chest. On the top shirt - a sundress, three or four smart aprons. On top of everything - a sheepskin coat, covered with fur and covered with peasant cloth.

After lunch, the most crucial moment of the show began. The brides stood in rows at the church fence. Several guys chose an elderly woman and, under her leadership, went to the discharged girls, who were afraid to move. Baba approached one of the girls, parted the flaps of her fur coat and showed her elegant aprons. Then she lifted the hem of the sundress, one after the other, all the patterned shirts up to the one with two red stripes on the hem.

And all this time she explained the meaning of the patterns. The grooms were judged by their shirts and aprons about the girl's abilities and her hard work: whether she knows how to spin, weave, sew and weave lace [377, p. 113]. The language of Russian folk embroidery is a "writing system" where ink and paper replace canvas and, most often, red thread. The concept of "writing" in ancient times meant "decorate" and "depict". "To line a letter" meant to embroider in a line, appointing one by one a series of symbolic signs [95, p. 176-177].

When a girl was preparing a dowry for herself, her mother or grandmother closely followed her work and immediately corrected mistakes. An eyewitness tells how her daughter weaved a towel into a dowry and wanted to put two rows of triangles in its border, top to top. Seeing this, her mother stopped her: [123, p. 46; 147, p. 5].

The most archaic parts of clothing: headdress, mantle and hem in different regions of Russia had characteristic differences. From them you can read information about the ethno-religious characteristics of the Slavs. And on the Pechora River back in the 1970s, hunters, reading from a distance the patterns on mittens and woolen stockings, determined the ancestral affiliation of the countryman they met. The swastika is found on all elements of traditional clothing. We can say that it penetrated the outfit of a Russian person literally from head to toe …

For centuries, ordinary villagers retain the shape, color and even the smallest accessories of their ancestors' costume with some kind of religious respect,”ethnographers noted in the middle of the 19th century. In the cities, the traditional Russian attire existed until the specified time. In rural areas, it was universally worn at the beginning (in some places even in the middle) of the 20th century.

The rules for wearing traditional clothes had a number of peculiarities: one was supposed to be worn by persons who had not yet reached marriageable age, another - by adults, but not yet parents, the third - by children, and the fourth - by persons who became grandparents and lost the ability to bear children. At the same time, old maids after a certain age did not have the right to wear the old girl's costume [94, p. 24, 26]. Regardless of the origin and social position occupied by a Russian person, his clothes reflected, first of all, marital status.

The wedding dress carried the most intense symbolism. According to the Wedding Rite, the young were called the prince and the princess, the other participants were located along the steps of the military hierarchy: the big boyar-tysyatsky, boyars-companions of the bride and groom [335, p. 156-157; 45; 271, etc.]. The wedding shirt was of particular importance. It was made during three festive nights: "on the first night of Christ's [Easter], on the other, on Ivanovskaya, on the third night on Petrovskaya." A picture of the world, accessible to human understanding, was embroidered on it, in which the swastika occupied an important place …"

A lot has already been written on the Internet about the use of the main solar symbol by Hitler. However, P. I. Kutenkov cites little-known interesting studies on the combination of the swastika and the circle, which also shed light on this issue.

The swastika in a circle was extremely rarely used in Russian folk and world culture. In Russia, the yargu was always enclosed in a rhombus or square, and in the same form was used in ornaments.

The four tops of the rhombus in Russian folk culture correlated with the four positions of the sun - two equinoxes and two solstices, with four seasons of the year, with four directions of light, four elements of nature. Placing a sign in a rhombus means that the sign is inscribed in nature, it is in tune with space and time.

Researchers attribute the conclusion to the circle precisely to occult use, since in many cases the circle is used precisely in all kinds of rituals and magic rituals, including negative ones.

The ring is, first of all, protection, the separation of one's own space from the space of an alien, hostile one. Magic delineation (Wii is a good image) - protects from external influences.

And at the same time, this action made it impossible to receive recharge from the outside, leaving a limited reserve with which it was necessary to hold out until a certain time (the main character Viy just did not manage to survive until dawn).

On the other hand, the closure of a thing, sign or object of influence in a ring deprived him of his powers, limited his ability to act, or directed these actions in a different direction. Rituals and traditions using the ring in this vein are also well known (one of them, in a hall, or spinning on ears of corn, terrified whole villages with poor harvest), a circle was drawn around the patient so that the spirit of the disease would not cross him, etc.

Thus, the placement of a black swastika in a circle on a red Masonic cloth is most definitely a destructive occult action of the forces that unleashed the Second World War.

Read also:

Yarga swastika under Soviet rule. Part 1

Yarga swastika under Soviet rule. Part 2

Russian swastika - yarga banned since 1922

Modern clothing with yargic signs: Slavic clothing

See also the largest collection of videos featuring P. I. Kutenkov