According to opinion of the professor of philosophical faculty of University in Kosovan Mitrovitsa Momira Jovicha («Serbs to Serbs» М Jovich, Kralevo, 2002), рыбовидный god Dagon should spend the most part of day in water, therefore is quite logical that the sanctuaries devoted to it should be near to the rivers and lakes, and in this case the gulf of Lepensky Whirlpool was an ideal place for construction of a religious sanctuary to this god.

Photo of Dagona in the Luvrsky museum

Character of the houses not so convenient for life, with an illogical place for the centre at an input, the strange form and a considerable quantity of different figurines says that the Lepensky Whirlpool could be a part of the Vinchansky civilisation, but as the separate religious centre to that there are numerous examples in the history антики. Such centres were traditionally considered as a place of a burial place of outstanding people, an original medical place, and is frequent also a place for sacrifices. It is interesting that dead men (180 skeletons are found) are buried in various poses that, obviously, had great value since some are buried in normal position (thus it is necessary to remind that they were high growth, medium height of women from 162см, men 172, and one was high 203см.), others buried in lying position, "on one side", the third in "the Lotus" pose. According to the text of doctor Ivitsy Todorovicha («Mythological true of Serbs». Ivitsa Todorovich. Зворник. Belgrad. 2005г.) The similar pose was characteristic for burial places of the Indian civilisation where "rescued", whose bodies are in a similar way buried have continued to meditate and after death. In this connection Mircho Eliade gave an example sects "Aghor" (fearless) which existed within the limits of a cult of worship god Shive where dead persons buried in "a lotus" pose. In the book of Ljubivoja Jovanovicha «Valunnaja a civilisation» is resulted opinion of archeologist Ljubinki Babovich which together with Srejovichem participated in excavation of Lepensky Whirlpool. L.Babovich considered that the Lepensky Whirlpool was a city of priests that proves the plan of a place and the figures found in it devoted to god of the Sun, as well as that, as houses represented a certain kind of a deity in which fire burns. According to the text of Miodraga Milanovicha («the Historical origin of Serbs», Miodrag Milanovich, "Vandalija", Belgrad, 2011г.) Fire cult traditionally contacts a cult of worship the Sun; there was a military cult, and was, as writes Milanovich, is characteristic for Sarmatians about what wrote Amian Martsellin and Klement Alexandria. In similarity research between slavic mythology and ancient east religions also Ljubivoe Jovanovich («in Valunnaja a civilisation» also was engaged. Ljubivoj Jovanovich. «Peshich and sons» Belgrad, 2009г.) which considered that яйцевидные stones, so-called "boulders", are characteristic for a slavic civilisation. It is interesting that in known пелазгейском a myth about world creation this world appears from egg which is given rise by goddess Evrina, itself appeared of the Chaos, received a face pigeons.

In the work «Vinci's Spiritual heritage and traditions of the Serbian mythology», read at the international scientific conference «On a culture and science source» (Belgrad, on September, 21-23st 2012г.), Miroslav Mijanovich analyzed the found samples of axes with a double edge, so-called« Cult of a double edge », Miloem Vasichem opened still. This cult differed обожествлением the Sun and drawings of a two-headed eagle, and a cult similar to it, existed at ancient хеттов. Carrying out researches of the Balkans and Cyprus, Arthur Evans considered that such axe - power Zevsa symbol. Max Miller in the work« Anthropological religion »(Antropological Religion. Max Muller) has noticed similarity критского god, whose power was characterised by an axe with a double edge, and Labrandy - a solar deity ancient Anatolys. This cult accompany, according to researches of Miroslava Mijanovicha, drawings of swastikas and spirals (are found near Sarajevo, in Butmire), as well as scarab drawing, characteristic for culture хеттов - номандского the people which at one time won Old Egypt.

Mountain Treskavats photo. A photo Јелене Mironov

Alexander Bajich in the book «Great goddess of Slavs» («Peshich and sons», 2007г.) has expressed opinion that in Lepensky Whirlpool there was a temple of the goddess of life and death of Morany, and that under floors of houses the skeletons belonging to kings which have been ritually drowned in waters of Lepensky Whirlpool are found. By the way here, under the book of Ljubivoja Jovanovicha, in the field of Zhdrela, in Dzherdapsky gorge came on spawning of fish моруны from family sturgeon which connect with a cult of goddess Morany.

Since 80th of the last century uncertain enough scientific discipline poorly fixed in unexpected three borders was till today generated: linguistics - slavic ethnology - archeology (and there are some history). The contribution to it was brought by scientists, whose basic directions had not something in common neither with linguistics, nor with Slavic philology, ethnology, history or archeology but which in relation to a subject of the interest have developed original enough and free thinking. Their methods are antiscientific: randomness, экзальтированность, прекогнитивная predefiniteness, even with a known share of mysticism:

"... So myths gradually disappear from memoirs. By the way, there are people who hard adapt to new, consider that old knowledge should be kept at any cost, and that price is sometimes very high, for example, the life price". (Alexander Bajich, "the Great goddess of Slavs", p. 5.)

Approaching to this really extensive literature which sources are not found out in a similar historiography of the previous periods, already in 80th of 20 centuries it is possible to encounter infectious enthusiasm, and almost each of them can be understood as production of an uncertain genre in which can be not only a science, but also a good dose фикций and mysticism. The book Aleksandry Bajich «the Great goddess of Slavs» its second book about slavic deities (the first concerns the whole slavic pantheon), and reading it, it is visible that the author was engaged in values of slavic and Celtic mythologies, and that in some segments well информированна on a question though in an epilogue it is fenced off from it:

"Pisav these lines, I to the full realised that my associations rather free, and that I, comparing the data from various sources which were often inconsistent, tried to connect them in one theory which as it would seem to me, could reconcile them» (the Same, p. 175).

Also the author not everywhere results the sources, therefore and in the most interesting conclusions we remain in perplexity whence they and on the basis of what are resulted (for example undertake, obvious linguistic similarity between concepts Avalon (unknown island on which king Arthur) and Avaloj, mountain near Belgrad, which (is buried by a freak of chance?) after destruction of the medieval city of Zhrnova, also hides in itself bones юнака (the Unknown person юнак). We do not know, who and when on this similarity reflected, or it is opened only to madam Bajich, т.к the theory does not develop, and sources to us are not resulted.

"The great goddess of Slavs" as we have already told, жанрово the uncertain book, and we can conditionally allocate in it two layers: one informative (historical), and other program. The first of them is rather interesting. At the author fine style of a statement, itself approaches to a theme carefree (the Great goddess, for example, names "lady", «the mysterious lady», "madam" that sometimes undermines gravity of the term) and results authors who thanks to the authority cannot be compared and equal at all.

«The great goddess» and thematically some times "escapes", and we happen are detained on unexpected дигрессиях, but also to it quickly we reconcile. The program layer of "the Great goddess of Slavs» should, undoubtedly to represent a certain small manifesto of one of new sects at us, sects родноверов.

This book which has been let out in 2007г., can offer us and valuable understanding of development of the term (in Russia and in Ukraine родноверие has appeared already in the end of 20 centuries whereas at Serbs it has started to be established only in the first decade of 21 centuries). Reading this book, we can not resist to influence, as in схожестях new linguistic designs it is necessary to search for sense; for example, as the term-pilot, in parallel with родноверием, is started up in a turn and the term "native": native distinctions, the native literature (here it is thought only on female, so-called «the lesbian literature», the term which was late approximately to 2010г.), also it is the fact which madam Bajich well enough knows. The book «Great goddess» with entertaining посвещением: «To my mother Milade, grandmother Militse and our feminine gender» (the Same, p. 4.)

In this connection the author, it is expected, should enter into a problem of a terrible break паганизма, she should explain contrast of matriarchy and patriarchy that anyway the main barrier on a way definitive рестановления existing паганизма in Europe (slavic родноверию sect Wicca, for example, in England is similar). Because of it the author often runs into polemic with some postulates of Christian church, with whose theology, unfortunately, not absolutely well is familiar. Родноверцы as традиционалисты, within last twenty years in Serbia have learnt at each opportunity to hide behind Orthodoxy how bases Serbian традиционализма, and родноверие is a return to tradition, roots, whether not so?

"The Christianity has removed old gods. But goddesses, by the way, have shown resistance, have continued to fly through our woods and clouds as ВИЛЭ, fine young girls in white dresses, with the dismissed curly hair which always love brave men, but also like and to dance коло, and very much become angry, when them someone from it distracts (...)« Resistance »there is a result of the fact that the Christianity is poor« female »myths, архетипические female images in the Bible are rather poor, and the normal woman hard finds itself and the identification, feeling itself too guilty and unworthy in comparison with Bogoroditsej, but more decent in comparison with Maria Magdalinoj, the loose woman. Paganistsky female deities offer wider choice архетипических female images». (The Same, стр 131-132.)

The resulted text is a part of generalisation of the Christian doctrine, to which the Christianity is subjected, seemingly, after the Second World War termination today gradually to come to naught, for confidence of the executed work. We do not want to remind of assemblies of Christian martyrs: some of them have been stirred up as the woman, sometimes that, besides, that were христианками, were simply women, but it родноверская the literature, belief or still something does not see. The bible is full архетипическими in the female images - we will remind only of Marfe and Maria but who did not read, cannot understand. Sacred Maria Magdalina who has got under the strongest blow of the western criticism in the beginning of 21 centuries, in our people from which madam Bajich collects the most part of the data, contrary to own statement, is known as Good Maria, the first and last which searched for terrestrial truth for the Lord, having addressed for this purpose to Caesar (that can tell about it modern сифражеткиње? ). When about it the Bible, it for a long time not the sinner, and changed writes. In general, reading «the Great goddess of Slavs», should be attentive in connection with "the Christian" data which are rather any way resulted, without any check. We will remember only one example: "... The Successor Are live and there is" Fiery Maria ", the people connect this holiday with Bogoroditsej Maria. It is extremely clear, since the Christian myth does not connect any fire or огневитость with a good face of the Virgin" (the Same, p. 93.)

The author does not take of any scientific position, to it is not evident, as гореупомянутая Maria Magdalina is called "Maria". Sacred Maria Egipetsky also "Maria". Our people perfectly know that «Fiery Maria» not the Virgin, at all Maria, but sacred martyr Marina, «мученая on fire and water».

With the reservation it is necessary to accept and all any analogies which are the invention not only madam Bajich, but also the whole "neoslavic" school about 80th прошлога centuries and till today. So, in the book «Great goddess of Slavs» we read that have put-careful, гайдук 16 centuries, a member of a team of Olden time of Novak, actually well kept name of a deity of Radgost (the author does not remind us that have put-careful is completely subordinated to Olden time to Novak that would be unusual to one deity). The author proclaims have put-tatomira, a mysterious member of the same team, the son have put-radivoja, though it is obvious that it to it, most likely, the nephew; can, and it, as well as child Gruitsa, the son вилэ - the information which would be pleasant родноверам. Any way and a site in Sokobane to adhere by the image have put-tatomira, whose team was on a grief Romanija, near Sarajevo. Василису Wise disputably to connect with a name of Velesa, a slavic deity when it is known that лингвистически roots of a masculine gender of this name - Basileus - absolutely others. Names "Veles" and "Soldier" also hardly can be связанны, it is especially known that "Soldier" has accurately certain value, and in «the Great goddess» they without any dispute are equal.

The author runs into polemic and with authority in the field of archeology Dragoslavom Srejovichem. As collections of the most important Serbian museums here are completely inaccessible 16 years to the public, we can assume everything in communication, for example, with a floor and the person of the bird's driver, an idol from «the Dupljajsky vehicle». A.Bajich, judging by птицевидной to a head and a magnificent skirt of the driver, and also in relation to the noticed fact that the birds harnessed in "vehicle" - wild ducks, instead of swans, denies предпоставление D.Srejovicha that is a question of Apollo who on the chariot rushes in Giperboreju. When business reaches questions which we can not check up any more, it is necessary to adhere to those theories, whose sources on those questions had at least control over. In the book of Soldier Maticha «Psychoanalysis of the mythical past» we find the whole polemic about «фаллосовидной mothers» which leans against the fact that the small idol of "the Dupljajsky vehicle» is mobile and what even it is possible to glance under its skirt. That there is found - the conclusive proof that an idol, at least below a waist, male.

A.Bajich's statements that энеолит it still matriarchy time are problematic also; existence is ignored, can, the most most entertaining period паганизма - dualism, as well as the statement that the deer was the representative of a solar deity.

Certainly, everywhere it is solar, everywhere, except as at Slavs where under the pretext of a deer appears strongly pronounced хтонское a deity чак психопомп.

But, despite all it, the book «Great goddess of Slavs» represents entertaining reading. Questions of slavic mythology in a today's science have always been thrown also each new coil of these researches - laudable attempt.

Alexander Bajich it is completely right, when writes in connection with culture of Lepensky whirlpool that is a question of the oldest European culture which, possibly, was матриархально ориентированна that to us as we will see later, shows concentration of a cult on water (Lepensky whirlpool).

As to fire of Lepensky whirlpool. It is not obligatory that it is always connected with a solar deity is a property much more the late patriarchal device. In Vinci and fire cult had extremely clear value люстрации. New researches of the fenced centres винчанских houses which are spent by scientists of the western countries since in Serbia, for example, any serious scientific approach for similar researches is impossible, - have allowed to reveal gamble about a cult role of the centres that is revealed within the limits of an explanation on presentation of a collection of Platar. It gives difficult, but also not impossible function of intermediary between solar and хтонским deities (it is obvious: White and Black gods).

Taking into account that only these two cults, water and fire, represented contrast of two principles, female and man's, and taking into account that such duality has led to change of human religious consciousness and understanding of the world and to transition from matriarchy in patriarchy, it is heavy to present that simultaneously on the same place there were sanctuaries of both cults in so early period.

Proofs are not present, but also in this segment the science is not obliged to lean against gamble; there is something more reliable - analogies. It is impossible to enter into polemic and to challenge any of the given theories, but, apparently, in a case of "fishing settlements» cultures of Lepensky whirlpool it is not necessary to look at the Sun: not very well, on June, 22nd it also ascended precisely over Treskavtsem - probably, 8000 years ago - or not. It is necessary to look at the Moon as a sign on the Goddess-mother, whose 28-day cycle coincides with a cycle of the woman and which has visible effect on a water level and, hence, on fertility of the earth.

Soldier Matich in the work «Psychoanalysis of the mythical past» («Psychoanalysis of the mythical past», Soldier Matich, Education, 1979г., Belgrad) writes the following: «Matriarchy is characterised by so-called lunar mythology (...) It seems that the person connected the first forecasts with the Moon. Within the limits of a fertility mystery thus the Moon became a female deity that has remained in magic belief till today: ostensibly the Moon influences on менструацию women. (...) the moon as the heavenly body which grows and decreases, there was a revival embodiment (...) a Moon contacts a moisture on the earth as the Sun dried up and destroyed vegetation, and the Moon it impregnated a moisture; such верованье has remained to Plinija»

In the light of psihologo-mythological researches, which in the Serbian scientific environment (mainly, in фольклористике) 70 and 80th of the last century it have yielded rather fine results, are absolutely clear in hundreds and in hundreds years remaining "protective mark" as cultures of Lepensky whirlpool, and Âèí÷è - букранион: any kind of a paint the painted cow (bull) skull exposed on inputs of houses as Lepensky whirlpool, and Vinci. Horns in early civilisations are connected with a symbol of the young Moon (month), i.e. from one their three faces of Great Mother. By refraction of a skull and allocation only one horn it is received фаллосовидный a symbol late, дуалистического, then a patriarchal cult.

Fire, которй as one of Spirit elements - along with air - represents the man's principle connected with a cult of the Sun. Quite probably that in culture of Lepensky whirlpool it had only auxiliary фукнцию. If to move sacrifice of culture of Lepensky whirlpool at night, during the full Moon, a wave and утопление the time king in природно precisely designated whirlwind, say, while over one of those whirlwinds a face of the full Moon then the inputs of houses illogically developed to water, and also illogical fire in the centres on these inputs receive a certain sense. Functional. At all it it is possible, as fire received value depending on time and a place. The centre supported by women, possibly, was not the invention of only old Rome which has put весталок at fire. Therefore fires of Lepensky whirlpool unessentially were a sign on a cult of the Sun.

Therefore a boulder, persons «рыбовидных idols» from Lepensky whirlpool could be similar to the full Moon, and винчанские idols very much differ triangular heads.

Certain acknowledgement can be and in the national epos, say, in a song «God remains to nobody due». Its maintenance is that: Pavel's wife is jealous of its love in relation to the sister and tries to avert Pavel from Ely. Last gift which Elitsa has received from Pavel's brothers and Radula (wife Radula refuses to help Pavel's wife who asks from it «a grass against enmity») - a knife: «Each blessing to it brought, then knifes fettered, fettered by the silver, gilt». This knife Pavel's young wife has killed «a black horse in the field», then «has gone at night to ruins and killed a grey falcon», then «killed the child in a cradle».В the third case Pavel has believed to the wife as if the his sister has killed its child, the sister swears that is not present, suggests the brother to break off its horse tails that it and does. After many time Pavel's wife falls ill, terribly suffers and wants for itself the same punishment:

"Oh My God, Pavel the mister,

Do not drive me on a court yard white,

Is better adhere me to horse tails,

Will incur me downwards on a wide field,

Let live horses will tear to pieces me."

He is Pavel with love has listened

Has adhered it to horse tails

Have incurred it downwards on a wide field.

Where its drop of blood has fallen,

There thorns and a nettle grow:

Where she has fallen,

The lake there has appeared,

On lake the black horse floats,

And behind it a gilt cradle,

On a cradle a falcon, a bird grey,

In a cradle the child of a male,

Under a throat his hand parent

And in a hand aunty's knifes ".

In this song, as well as in a song «the Bitten shepherd», mother herself makes a sacrifice (as well as in a mythical parable about Jassone and Medical its), but all the same very much занятно presence of other female person close to the child. As though the victim was made by two priestesses, it is no more (here, of course, motive of the assistant is strongly changed). This second image is connected with a tribe - a member of a family through whom a tribe incurs responsibility. (It is a sign on breeding presence, approval and participation in a sacrifice rank). All three victims - man's attributes, and Pavel's all three wife makes at night. The child is killed in the sleep as it has possibly occurred and in «the Bitten shepherd» who and after a ceremony in the sleep cannot wake up to (leave). It can has something in common with A.Bajich's statement that a victim паганизма «are made in silence»; if it so, the greatest problem represents silence of victims, i.e. the victim is under the influence of drugs. (Perhaps to us the decision is given in the resulted song, in «to a grass against enmity» which Pavel's wife asks from wife Radula. A plant галлюценногенного or narcotic property which, obviously, was known to the people). Number of man's victims - 3, number of female priestesses - 2. We will note also interesting communication of two various cults - bloody victims and victims утоплением (In lake. The Victim-drowned men emerge on a surface as a sign on a crime of the wife of Pavel).

Song-lamentation «Sultan Prezdana and Vlashich Mladzhen».

"A small rose Prezdana, fine collected the sultan,

The beautiful madam,

It collected roses in an imperial garden,

With it roses Mladzhen collected, young Vlashich"

The maintenance: Прездана suggests Mladzhenju "to kiss her near roses" that he refuses to do of fear that them will see «her parent and imperial янычары». It threatens it that will personally tell it as if Mladzhen has attacked it, and, seemingly, Mladzhen absolutely joyfully accepts its first offer. Have seen them янычары, have informed the sultan who orders, «that to it have quickly seized Mladzhenja, young Vlashicha, and have hung up it on« green яворе ».

"And you about me have heard it, Prezdana, fine the sultan,

The beautiful madam,

In hands to me has given a beautiful silk belt,

It has fast opened a way явору green,

Прездана the madam.

Here has seen Mladzhenja, young Vlashicha,

And it hangs on яворе green,

Влашич, kind юнак.

It cut off a fine fair hair,

Also put their Mladzhenju on the person white,

Влашичу юнаку,

Yes to it roast of the person white would not spoil the sun.

And on яворе green,

Прездана the madam

Has hung near to Mladzhenem,

Young Vlashichem

Прездана the madam.

Here on яворе green the young hang.

(Unknown person Bokel, first half of 18 centuries) has written down

The name of Prezdana could mean the widow or the married woman (the Serb. pre-davana, it-ko_a - se-gave-pre.) "Mladen" is a name of the younger son (a source: байка «Stojsha and Mladen», in which Stojsha, having heard that the dragon is called Mladenom, cries out, as it the younger son at the father and consequently they should reconcile). B. С) that Prezdana is more senior Mladzhenja, says us data that she takes the initiative. That the sultan, seemingly, to it the father, could be a late insert. At the heart of a song the conservative parable about Joseph is guessed: in it specifies that from the sultan the lover, instead of the mistress that shows on possibility of observance of the second version of its own story is executed only - that all happens against its will.

Sultan execution rather mythological (паганистическая). Hanging of the younger son on "green яворе". Taking into account a conclusive cult of a tree in паганистическом the past, it is heavy to present that sacrifice could pass completely without it, and death by hanging is similar to death утоплением. About hanging Robert Grevs in "the Greek mythology" writes also, to look.

Otvjazyvanie belts of Prezdany are symbolical wedding or досвадебное "развязывание the maiden belt" in what, seemingly, was late, or if the first part of a song - a late insert that it seems absolutely probable. The national singer does not think any more of value of the maiden belt and it is supposed that Prezdana will be hung up on it, therefore only for this purpose and carries with itself, or all the same this belt (already untied) means the suffering reason.

It is impossible that it covers Mladenu the person with the cut off hair earlier, than will climb up a tree, therefore sequence of its acts is obviously changed because of gradation (a late insert). "Here the young hang on яворе green" ' - even if it seems unacceptable, the idea of live lovers on яворе, possibly, in doubt their communication with a tree, any poorly kept picture of an old ceremony is offered to us. "Wedding at a stub" - the Serbian national expression meaning artificial, socially not recognised wedding, probably holds in remembrance паганистского custom of attachment of a newly-married couple to a tree (to a stub hard to adhere - therefore the present custom has not been observed). Much later this picture is connected with one of variants "Books about Joseph", with history about Prezdane and Mladzhene and, possibly, valid execution of socially unacceptable lovers through hanging. A tree явора only collective memory of a ceremony of wedding.

Rose near which there are lovers, - an old symbol of love, especially "a small rose", i.e. a summer late rose at which fall down petals.