Berserkers were first mentioned by the skald Thorbjörn Hornklovi in a drape (long poem) about the victory of King Harald Fairhair at the Battle of Havrsfjord, which supposedly took place in 872.
A little history. It is a mistake to assume that battle madness was the lot of the Norman Vikings. This art was everywhere where people were. And that means warriors. But the methods differed. So in Europe, during the Norman Campaigns, Berserkers were either by birth, or such qualities manifested themselves spontaneously during battle. Berserkers were feared not only by all of Europe and half of Asia, but also by the Normans themselves. The fact is that the attacks of combat madness were uncontrollable. A berserker could fall into a combat trance from any little thing: a cut, an insult, a great emotional load. And a bleak fate was in store for him: far from populated areas, as a rule, without a family. Only a few lived to be 30 years old. They were also not in danger of dying from old age. But giving birth to a berserker child was considered a very good sign. it was believed that Father Druzhin himself marked him with his mercy, and that means the family where he was born would not bypass his Horn of Plenty. In general, this is true, the Berserkers received prey second after the king. No one smiled at a quarrel with a berserker. Gradually, this ancient fighting custom died out - the fact is that a boy showing signs of being marked by Odin was given to be raised by a berserker, who accepted a successor. But the Vikings had a custom of incest, and therefore there were fewer and fewer successors and mentors. It's doping time.
The Nazis almost approached industrial production, modifying the original. German chemists developed a whole family of stimulants: from simple amphetamines to “combat cocktails” that were practically put into production.
I can’t help but say a few words about the East. As far as I know, such techniques were not practiced either in Tibet or China. But again, they are most likely secret, kept in the Great Secret. The Asians' passion for secrecy is known far beyond Asia itself. The only thing I know for sure is that Battle Madness was practiced in the ranks of assassins. Moreover, a rather unusual technique was practiced: Students were smoked with hashish (hence their other name: hashashins), and students prepared in this way were subjected to various suggestions, from blocking ones to removing all fears, even contempt for death. By the way, they practiced a special test ritual: the test subject is smoked with various potions until he falls into an artificial coma. After a certain time, he was revived using a special technique. Unfortunately, I don’t know the details (it’s unlikely that anyone knows them at all), but just general outlines. I can say that the Ritual of passing through Death, looking beyond the “Border,” was practiced everywhere, from Indian tribes in North America to shinobi clans in the Japanese mountains. But this is a separate topic. Let's talk about the “Shadow Warriors”. These are practically the only warriors who have developed in detail and developed the Art of Combat Madness. The ninja gained their main knowledge from the yamabushi - mountain warriors; according to legend, these were samurai who were defeated in battle, but did not commit ritual suicide - seppuku. In the mountains they continued to develop their martial arts. Most likely, they discovered and developed this type of Art of Combat. Ninjas identified 7 types of state changes. each type corresponded to the god-personification of the quality that was needed by the shinobi at the right moment. Each such “entry into the image” was accompanied by a magical formula and a special interlacing of fingers into a magical figure (the art of interlacing fingers with magical signs is called “fyukkë”). With this use of signs and formulas, the entry is almost 100%. By the way, modern intelligence services train their own precisely according to the method “hidden in the foliage”, but according to a simplified scheme, only 1 type, namely cold rage. (Don’t think, there are no fools sitting there, and they keep secret the basic principles of entry, and psychosomatic techniques, the well-known notorious non-contact battle.)
If someone thinks that there were no such fighters in Rus', then this is a delusion. Were. And the most interesting thing is that they trained this Art. I can’t say that this is the ultimate truth, but there are arguments that it was practiced by the Magi. (Battle Madness and Shamanic Kamlania are very similar in sensations, and the state is approximately the same). And they achieved considerable success. So one of the rituals was as follows: In winter, a half-naked warrior sat on the ground, cross-legged, performed a concert I Live in the Spring Womb (solar plexus), he was covered with snow up to his neck, and he had to melt the snow with his inner strength. Judge for yourself: this is a very severe test. And the warriors who passed such tests (there were a great many of them) bore the nickname: Ardent, which emphasized their high skill. It is enough to remember the words where the root “Yar” is used. Fury, Bright (then its meaning was different, it meant courage and fearlessness in battle).
Berserkers
Berserk (berserker) - a warrior who dedicated himself to the god Odin, who became furious before the battle.
In battle he was distinguished by great strength, quick reaction, insensitivity to pain, and madness. They did not recognize the shield and chain mail, fighting in only shirts, or naked to the waist. The sons of King Canute - the berserkers - sailed on a separate longship, since the Vikings themselves were afraid of them.
Etymology
The word berserk is derived from the Old Norse berserkr, which means either "bearskin" or "shirtless" (root ber- could mean like "bear", so "naked"; -serkr means "skin", "shirt"). Berserkers were first mentioned by the skald Thorbjörn Hornklovi in a poem about the victory of Harald Fairhair in the Battle of Havrsfjord, which supposedly took place in the city.
Only such warriors could continue the tradition of berserkers.
In literature, berserkers often appear in pairs, often twelve of them at once. They were considered the personal guard of the Old Scandinavian kings. This indicates the elitist nature of this warrior caste. Unwavering loyalty to one's ruler is found in several places in the old sagas. In one of the sagas, the Danish king Hrolf Krake had 12 berserkers who were his personal guard: Bödvar Bjarki, Hjalti Hochgemuth, Zvitserk Kühn, Wörth, Veseti, Bajgud and the Svipdag brothers.
But only King Harald Fairhair could not have berserkers. Tacitus mentions a special caste of warriors, which he calls " Harier"and which bear all the signs of berserkers, this was 800 years before the Battle of Boxfjord:
In games
See also
Links
- V. A. Kosarev. The Wrath of Hercules (a comparison of the myth of the rage of Hercules and the battle fury of the berserkers)
Wikimedia Foundation. 2010.
- Berserker
- Berserkers
See what “Berserkers” are in other dictionaries:
Berserker
Berserkers- Berserker (berserker) is a warrior who dedicated himself to the god Odin, and before the battle he became furious. In battle he was distinguished by great strength, quick reaction, insensitivity to pain, and madness. They did not recognize the shield and chain mail, fighting in only shirts... ... Wikipedia
Norse and Scandinavian sagas and legends convey to us that these were invincible warriors who fiercely entered into battle first, saturated with the strength of Odin’s spirit. But who were the berserkers really? First, let's look at their name. In fact, the term “berserker” in Russian can be translated literally as “bearskin” - from Old Norse, and from English as “furious” or “cruel”.
Who were the berserkers really?
Indeed, sources mention this kind of combat viking squad. Before the battle, they came to their senses and rage, and in the battle itself they were distinguished by their particular cruelty, quick reaction and the ability not to feel pain. Of course, we must make allowances for the fact that late Roman and early medieval authors naturally embellished the image of berserkers, but all authors mention their cruelty and fury. Thus, Snori Sturulson describes them as ferocious warriors in bearskins, who literally chewed their shields out of rage before battle. They had a sword and an ax as weapons, they did not wear helmets or protective chain mail, only a bear skin, and more often just a bare torso. Fury in battle, perfect mastery of the sword and ax, as well as instant reaction protected them much better than the chain mail of the Europeans. At the same time, the famous historian Tacitus in his multi-volume work “Germany” writes that “the most ferocious warriors around the world still had to be searched.” He also describes a certain initiation rite for berserkers. So, as soon as the young men reached adulthood, they were enrolled in the detachment. It was then that they could already grow hair and beards. An obligatory step was the first blood of the enemy in battle. Only after killing an enemy were they allowed to style their hair, otherwise cowards and non-initiates walked around with their hair down.
One thing is definitely common among all authors - this concept “ berserker rage" This is a special state of a berserker warrior, when he fell into the highest form of rage - they became angry in battle like dogs and wolves, gnawed wooden shields like bulls, and killed people like wild bears.
Modern scientists have long tried to explain the origin of the “berserker rage.” There are various theories, but most often they lean towards two of them - this is either the use of potent psychotropic substances before a fight, for example, such as fly agaric, or the use of alcohol. One way or another, berserkers were great at imitating animal rage in battle.
This unquenchable desire for animal fury is explained primarily by the fact that the so-called “bear cult” was popular among them, which at that time was quite common in the northern lands. Thus, the ritual of dressing in the skin of an animal was always accompanied by the ideas and belief that, along with the skin of a killed animal, its power and strength are also transferred to the warrior. Thus, the fact of dressing in animal skins, in this case bear skins, gave them reason to consider themselves invulnerable. But then where did this fury and rage come from?
Berserkers in the Yngling Saga
We know that in " Saga of the Ynglings“Berserkers are called “the men of Odin,” who was considered the god of war, the god of rage and destruction, and also, oddly enough, of hunting. When hunting animals, as we have already said, the ancient hunter believed in the transmission of the animal spirit to him, and by killing it and putting on the skin of the animal, he felt its strength and fury. One, as the “lord of rage”, transferred it from the animal to the warrior, who, saturating himself with it, not without the help of other substances, began to feel courage, masculinity and endurance. He felt like a bear. Therefore, we can find similar things among many warlike peoples, which at that time were the Vikings or certain tribes of the Germans. So, to this day, the remnants of this cult are preserved in the caps of the grenadier troops of Her Majesty the Queen of Great Britain, guarding the Tower.
Quote from the Yngling Saga about berserkers
“The men of Odin rushed into battle without chain mail, but raged like mad dogs or wolves. In anticipation of the fight, from the impatience and rage bubbling within them, they gnawed their shields and hands with their teeth until they bled. They were strong, like bears or bulls. With an animal roar they struck the enemy, and neither fire nor iron harmed them...”
Berserkers
Berserk (berserker) - a warrior who dedicated himself to the god Odin, who became furious before the battle.
In battle he was distinguished by great strength, quick reaction, insensitivity to pain, and madness. They did not recognize the shield and chain mail, fighting in only shirts, or naked to the waist. The sons of King Canute - the berserkers - sailed on a separate longship, since the Vikings themselves were afraid of them.
Etymology
The word berserk is derived from the Old Norse berserkr, which means either "bearskin" or "shirtless" (root ber- could mean like "bear", so "naked"; -serkr means "skin", "shirt"). Berserkers were first mentioned by the skald Thorbjörn Hornklovi in a poem about the victory of Harald Fairhair in the Battle of Havrsfjord, which supposedly took place in the city.
Only such warriors could continue the tradition of berserkers.
In literature, berserkers often appear in pairs, often twelve of them at once. They were considered the personal guard of the Old Scandinavian kings. This indicates the elitist nature of this warrior caste. Unwavering loyalty to one's ruler is found in several places in the old sagas. In one of the sagas, the Danish king Hrolf Krake had 12 berserkers who were his personal guard: Bödvar Bjarki, Hjalti Hochgemuth, Zvitserk Kühn, Wörth, Veseti, Bajgud and the Svipdag brothers.
But only King Harald Fairhair could not have berserkers. Tacitus mentions a special caste of warriors, which he calls " Harier"and which bear all the signs of berserkers, this was 800 years before the Battle of Boxfjord:
In games
See also
Links
- V. A. Kosarev. The Wrath of Hercules (a comparison of the myth of the rage of Hercules and the battle fury of the berserkers)
Wikimedia Foundation. 2010.
See what “Berserkers” are in other dictionaries:
Berserker (berserker) a warrior who dedicated himself to the god Odin, before the battle he became furious. In battle he was distinguished by great strength, quick reaction, insensitivity to pain, and madness. They did not recognize the shield and chain mail, fighting in only shirts... ... Wikipedia
Mircea Eliade, “Rituals and Symbols of Initiation,” Chapter V - “Heroic and Shamanic Initiations.” English edition 19651. Translation from English by D. Gromov
Becoming a Berserker
In a famous passage from the Ynglinga Saga, Odin's companions are introduced as follows:
They walked without shields and were as mad as dogs or wolves, and gnawed their own shields, and were strong as bears or bulls; they killed people, and neither fire nor steel could do anything to them; and it was what is called a berserker's fury.
This mythological picture can be confidently interpreted as a description of a real male society - referring to the famous Monnerbunde of ancient Germanic civilization. Literally, the word berserker means “a warrior in the skin (serkr) of a bear”2. In other words, these warriors magically identified with the bear; Moreover, it was assumed that sometimes they could turn into wolves or bears3. A person became a berserker as a result of initiation, which included special military tests. Thus, Tacitus reports that among the Hutts, the candidate did not cut his hair and beard until he killed the enemy. Among the Taifals, a young man had to kill a boar or a wolf; among the Heruli he had to fight unarmed. During these tests, the candidate was compared with wild animals; he became a terrifying warrior to the extent that he behaved like a beast of prey. The candidate undergoing initiation transformed himself into a superman to the extent that he was able to absorb the magical-religious4 force inherent in the predator.
The Scandinavian “Saga of the Volsungs” preserves information about the tests typical of berserker initiations. King Siggeir treacherously seized the lands of his nine brothers-in-law, the Volsungs. Chained to a beam, they were all eaten by a she-wolf; only Sigmund survived, saved thanks to the cunning of his sister Signy. Hiding in a hut deep in the forest, where Signy brings him food, he awaits the hour of reckoning. When Signy's two sons reached the age of ten, she sent them to Sigmund for testing. Sigmund finds that they are cowards, and on his advice Signy kills them. As a result of an incestuous relationship with his brother, Signy gives birth to a third son, Sinfjotli. When he turns ten, his mother puts him through his first test: she sews a shirt to his arms, piercing the skin. The sons of Siggeir, subjected to the same ordeal, screamed in pain, but Sinfjotli was unperturbed. When the shirt is off, the mother peels off the skin and asks if he felt anything. The boy replies that the Volsungs are not bothered by such trifles. Then his mother sends him to Sigmund, who subjects the boy to the same tests that Siggeir’s sons once failed: he orders him to make bread, and there is also a snake in a bag of flour. When Sigmund comes home at night, he discovers freshly baked bread and asks Sinfjotli if he found anything special in the bag. The boy replied that, I remember, he saw something, but, unfortunately, did not pay attention to it and kneaded it into dough. After this proof of courage, Sigmund takes the boy with him into the forest. One day they found two wolf skins hanging on the wall of the hut. The king's two sons were turned into wolves and could only emerge from their wolf skins every tenth day. Sigmund and Sinfjotli put on the skins, but could not take them off. They howled like wolves and understood wolf language. Then they separated and agreed that they would not call each other for help unless they had to deal with more than seven opponents at once. One day Sinfjotli was called to help and killed all the people who attacked Sigmund. Another time, Sinfjotli himself was attacked by eleven enemies and killed them without turning to Sigmund for help. Then Sigmund rushes towards him and bites him by the throat, but soon he himself heals the wound he inflicted. In the end, both of them return to their home and wait for the moment when they can shed their wolf skins. The time comes and they throw the skins into the fire. At this point, Sinfjotli's initiation ends and he can take revenge on the Völsung murderers.
The initiatory themes here are obvious: a test of courage, resistance to the physical suffering caused by transformation into a wolf. But the compiler of the Volsunga Saga no longer understood their original meaning. In the saga, Sigmund and Sinfjotli only accidentally find the skins and do not know how to remove them.
Transformation into a wolf - that is, the ritual of donning wolf skin - was the most important moment of initiation into the male secret society. By putting on the skin, the initiate adopted the behavior of a wolf; in other words, he became a warrior-beast, invincible and invulnerable. "Wolves" were the name given to members of Indo-European military societies.
The scenario of heroic initiations can be traced in other sagas. So, for example, in the Grettir Saga the hero descends into a burial mound that contains a precious treasure and fights successively with a ghost, twelve berserkers and a bear. In Hrolf Kraki's Saga, Bodvar kills the winged monster and then initiates his young companion Hottri by giving him a piece of the monster's heart to eat.
Unfortunately, there is no opportunity here to examine in detail the sociology, mythology and rituals of German male unions, which were so brilliantly studied by Lilia Weiser5, Otto Hoffer6 and Georges Demusil7; or other Indo-European male societies - such, for example, as the mairya of the Indo-Iranians, who were the subject of the most interesting works of Stig Vikander8 and J. Widengren9. I will just mention that the character of the Indo-European detachments (gangs) of warriors is in many ways similar to the character of the secret brotherhoods of primitive peoples. In both cases, members of the group10 terrorize women and those who do not participate in initiatory actions, and in one form or another exercise the “right of plunder”, which, in a modified form, can still be found in the popular traditions of Europe and the Caucasus. Robbery, and especially the theft of cattle, puts members of a military gang on the same level as wild beasts. In the Germanic Wutende Heer or similar ritual organizations, the barking of dogs (howling of wolves) is part of an indescribable noise in which all kinds of strange sounds are present - for example, bells and trumpets. These sounds play an important ritual role; they help group members prepare to enter a state of frenzied ecstasy. In many primitive cultures, the sound of rattles is believed to be the voice of Supernatural Beings; therefore this is a sign of their presence among the initiates. In German or Japanese secret unions for men, strange sounds, like masks, indicate the presence of the Ancestors, the return of the souls of the dead. Meeting the dead returning to earth (especially during the winter solstice), initiates gain the most important experience. Winter is also the season when initiates turn into wolves. In other words, during the winter, gang members are able to transform their normal state and achieve a superhuman existence through communication with the Ancestors or by bringing their behavior closer to that of a predatory beast, which is magic.
The combat test was usually a separate battle, which was structured in such a way as to awaken the “berserker rage” in the initiate. Not only military prowess was involved here; Candidates were trained in non-military skills one by one. To master the military fury of youth, it was not enough to simply acquire courage, physical strength, and endurance; such mastery became the result of a magical-religious experience that radically changed the very way of human existence. The young warrior must transform his humanity with a fit of aggression and rage that puts him on par with a raging predator. Then the young man became “heated up” to an extreme degree, he was filled with a mysterious, inhuman and irresistible force that rose from the utmost depths of his being and manifested itself in rage and military power. The ancient Germans called this sacred force wut; Adam of Bremen translated it as “fury”; it is a kind of demonic madness that fills the enemy with terror and paralyzes him. The Irish ferg (literally "wrath"), Homer's menos are almost exact equivalents of this same terrifying sacred experience specific to heroic combat. J. Vendrieu11 and Marie-Louise Sjostedt12 showed that some definitions used in relation to the Hero in Old Irish are directly related to the meanings of “passion, excitement, swelling.” As Ms. Sjoestedt writes, “The hero is a man in rage, possessed by violent and burning energy.”
Initiation of Cuchulainn
The saga of the initiation of the young hero Cuchulainn perfectly illustrates this eruption of “noisy and burning energy.” According to the Old Irish saga Tain Bo Cualnge13, Cuchulainn, nephew of Conchobar, king of the Ulads, once overheard his teacher, the Druid Cathba, say: “The little boy who takes up arms on this day will be magnificent and famous for the works of arms... but his life will be short-lived and fleeting." Cuchulainn asked his uncle for weapons and a chariot and went to the castle of the three sons of Nekhta, the worst enemies of the Ulads. Despite the physical strength and indomitability of these three heroes, the boy defeated them and cut off their heads. However, at the same time, the boy flew into such a military frenzy that the druid was forced to warn the king that Cuchulainn, upon returning, could kill all the warriors in the city. Let us quote the further text of the saga14:
And this is what they planned: to send three times fifty naked women, led by Scandlach, to meet Cuchulainn in the field, so that they would show him their nakedness and shame. Soon all the young girls came out of the gate and showed the boy their nakedness and shame. The boy hid his face from them and turned to the chariot so as not to see the nakedness of the women. Then they took him away from the chariot and plunged him into three vats of ice water to extinguish his anger. The boards and hoops of the first vat scattered like nutshells, in the second the water foamed several cubits high, and not everyone could tolerate the water from the third vat. Then anger (ferg) came out of the boy, and then they clothed him in clothes.
Despite its fantastic nature, the saga of Cuchulainn provides excellent material for the study of Indo-European military initiations. As J. Dumezil convincingly showed, the battle of a boy with three MacNechts is an ancient Indo-European plot - a plot about a fight with three opponents or with a three-headed monster. But especially interesting for our study is the anger (ferg) of Cuchulainn, his berserk rage. Demusil compared the initiation heat of Cuchulain and his subsequent “taming” of female nudity and cold water, with certain moments in the initiations of the Cuakiutl cannibals. Just as in the case of Cuchulainn, the feverish and murderous madness of the young Cuaquiutl during initiation is "tamed" by a woman dancing naked before him with a corpse in her hands, and also by immersing his head in a vat of salt water. Both the heat of a cannibal and the anger of a young warrior, manifested in an extremely high temperature, are by no means something ordinary and natural, but - exactly like that! — sacred, magical-religious experience.
Symbolism of magical heat
It is reasonable to assume that we are seeing here a magical-religious experience, the origins of which are extremely archaic. For people of primitive society, magical-religious power is represented as “burning” and is designated by terms associated with heat, combustion, heat. It is for this reason that many shamans and healers drink salted or spiced water and eat fragrant plants - they believe in this way they will increase their internal heat. That this magical heat really exists is proven by the great resistance to cold observed among Arctic and Siberian shamans, as well as among Himalayan hermits. In addition, shamans are trained as “fire lords” - for example, they swallow burning coals, touch hot iron, and walk on fire. Similar phenomena and views have been recorded among more civilized peoples. In Sanskrit, the final meaning of ascetic development is called tapas, and the original meaning of this word is precisely “heat”, high temperature. “Warming up” through asceticism, Prajapati created the Universe. The Dhammapada states that the Buddha is "burning" and tantric texts state that the awakening of kundalini is manifested by burning. In modern India, Muslims believe that a person becomes a "blazing heat" in connection with God. Anyone who performs miracles is called a “boiler.” Generally speaking, anyone who performs certain actions using magical-religious power is considered “burning,” and such actions themselves are firmly associated with “burning.” This sacred force, the result of which is both the increase in the temperature of the shaman and the "heat" of the warrior, can be transformed and differentiated by special efforts to give it different colors. The Indian word Kratu initially meant “energy specific to an ardent warrior, in particular Indra,” then it acquired the meaning of “victorious, heroic strength, passion, courage, love of battle,” and even later, with the expansion of semantic meaning, it began to mean "the power of a pious man, which enables him to follow the injunctions of rta15 and achieve happiness." The "fury" and "heat" caused by a powerful, excessive manifestation of sacred power is feared by most of humanity. The term shanti, which in Sanskrit means tranquility, peace of soul, freedom from passions and suffering, goes back to an archaic root, originally having the meaning of extinguishing fire, rage, fever, in short, high temperature caused by demonic forces.
We thus have a fundamental magical-religious experience, universally recorded in archaic strata of culture: among other things, access to the sacred is manifested by a stunning increase in temperature. Due to space limitations, we cannot examine this important issue in detail here and show, for example, the close connection between blacksmiths, shamans and warriors, based on the common mysticism of fire and related technologies. I must only add that the power over fire is expressed equally in the "inner heat" and in insensibility to the heat of hot coals. From the point of view of the history of religion, all these examples show that the shaman, blacksmith, or warrior loses his human essence and acquires, each in his own sense, a higher essence. These higher states may be the state of God, the state of the spirit, or the state of the animal. Corresponding initiations, in different ways, lead the initiate to the same goal - to death in the human state and to subsequent rebirth in a new, superhuman quality. Naturally, in military initiations, initiatory death is less noticeable than in shamanic initiations, since the main test of a young warrior lies specifically in victory over the enemy. But he achieves victory only by gaining "heat" and achieving violent rage - and these signs can be understood as the end of the human condition.
The one who clearly displays his magical fervor demonstrates that he belongs to the superhuman world...
Notes:
1. M.Eliade. Rites and Symbols of Initiation. N.Y., 1965.
2. From the ancient northern stem Ber, which is the sacred name of the bear. — Approx. A. Platova.
3. Here Eliade confuses two different so-called “animal cults” - bear and wolf. Wolf warriors were called differently in ancient Scandinavia than bear warriors (actually Berserkr) - Ulfhednar. — Approx. A. Platova.
4. Magico-religious is a specific term Eliade uses in relation to a number of phenomena (magico-religious force, magico-religious experience, etc.). By introducing and widely using this adjective, Eliade once again emphasizes the connection between these two components of the archaic Tradition - magic and religion - just as it is impossible to isolate the magical and religious components in the shamanism of modern “primitive” peoples. — Approx. A. Platova.
5. L. Weiser. Altgermanische Junglingsweihen und Männerbünde. Baden, 1927.
6. O.Htsffer. Kultische geheimbünde der Germanen. F.-am-M., 1934. text
7. G.Dumеzil. Mythes et dieux des Germains. P., 1939.
8. S.Wikander. Der arische Männerbund. Lund, 1938.
9. G.Windengren. Hochgottglaube im alten Iran. Uppsala, 1938.
10. Here Eliade is referring to special detachments of young men undergoing military initiation. In such detachments, which were, in fact, outside the everyday law, the young men spent some time fighting, robbing and performing other military exploits. (See, for example: V.G. Balushok. Initiations of the ancient Slavs // Ethnographic Review, No. 4, 1993. Also: A.R. Chochiev. Narty-Aryans and Aryan ideology. M., 1996.). — Approx. A. Platova.
11. J.Vendryеs. Les développement de la racine nei en celtique // Revue celtique, XLVI, 1929.
12. M.-L.Sjostedt. Dieux et héros des Celtes. P., 1941.
13. “The Stealing of the Bull from Kualnge.” — Approx. A. Platova.
14. Russian translation cit. according to the publication: The Abduction of the Bull from Kualnge. Prep. T.A. Mikhailova, S.V. Shkunaev. M., 1985.
15. Rta (Rita) - World Law, Wheel of World Order. — Approx. A. Platova.
