As far as Boris Rybakov's theory is concerned, it is analysed and criticized at great length in this work since it turned out to be the most influential, and until now remains such, particularly outside the confines of the scholarly world. Rybakov's use of material (the entire categories of which he simply lacked the professional qualifications to process) was already outdated at his time and often embarrassingly crude. The conclusions at which he arrived were not just unsound but often simply comical. In spite of all this, however, one must give him his due for his his considerable imagination and enthusiasm for his subject matter.
From the modern perspective, it is worth noticing that his works became the basis for modern neo-pagans, more and more noticeable since the 70s among the new religious movements. Produced by nationalism, in the conditions of the general political and ideological decline of the Soviet regime, as well as the crisis of the Russian Orthodoxy, this movement has ignored virtually all real data on ancient pagan cults and rituals and began to create new cults and rituals, formally combining the elements borrowed from the Indian and Germanic practices and aimed at the propaganda of such primordial cruelties as hatred of the aliens, militancy, isolationism and xenophobic nationalist solidarity. Ecological concerns of the present time (respect for nature) are being hijacked by the new pagans and recruited into their complete disavowal of the principles and norms of civilization.
Therefore, the proper analysis of genuine East Slavic cults and mythology appears important also in the context of clear seeing the alleged basement of the growing neo-pagan movements.
The present work introduces a new source for the analysis of old Slavic paganism, the Vainakh (Chechen-Ingush) folklore. In this folklore there is a character named Pir"on or Pirlon, whose name sounds close to the Slavic name Perun. This Vainakh character was interpreted by folklorists as a deriváte of a Pharao (genitive: Pharaoni; Pir"on might be a Caucasian distortion of the word «pharaon-»). However, by his functions he does not fit this role: he climbs up the heaven, thunders, and pours rain. In this, he is functionally equivalent to the Thunderer Perun. How could he get into the Vainakh folklore, however? In the last centuries, when Russians came to the Caucasus, they were already Christians and Perun was absent in their mythology.
Yet it appered that in the 8th century the Arabian caliph Mervan II with his troups went from Syria to the North Caucasus, further got deeper into the Khazar caganate, specifically into Slavic territory (he approached «Sacalib river»), caught 20 thousand of Slav prisoners, led them away and settled them down in Kakheti, i. e. in the neighbourhood of Chechenia. It is from these prisoners that the myths of Perun could penetrate the Vainakh tradition, where, having collided with Vainakh own mythology, they lost their sacral character and «sank» into folklore. Thus the stories of Perun (such as his commands to women to pour water from barrels, his connection with bread and mill, his control of old men and children, etc.) find close correspondence in East Slavic ethnography (popular beliefs, superstitions, fairy tales). This new material, never before used in the discussion of Perun, can be successfully used for reconstruction of Slavic myths. In addition, it would be necessary for our reconstruction to bring in the Slavic fairy tales which demonstrate close links with this material.