At the border of the first and second millennia, the well-known process of “Choice of Faiths” took place. More precisely, these “faiths” chose us, dividing Rus' and at the same time fighting with each other. Traces of a turbulent past remain. Particularly interesting are the so-called signs of Rurikovich.

The bident symbolized the dual essence of power in theocratic states: its secular and spiritual aspects. In Khazaria, these functions were performed by the kagan and bek.
It is known from the chronicles that the symbol of Prince Svyatoslav Igorevich was a bident. Of course. This is a trophy of the defeated Khazaria. Moreover, they adopted not only the sign, but also the title of one of the rulers. Metropolitan Hilarion in “The Sermon on Law and Grace” ( XI century) calls Vladimir the Baptist “our kagan”, and not at all “prince” as we have been taught to think. Dual system power has existed in Rus' since ancient times. At first, a tandem of a prince and a governor. Later, the tandem was transformed into a tsar and a metropolitan, and already in Soviet times the secretary of the Party Committee looked after the boss. It was the same in the army. Political instructor, deputy commander. So a tandem in power in Russia is commonplace.
Before Rus', the “bident” was the emblem of Khazaria. And the Khazars, in turn, adopted this sign from their conquered neighbors. There he represented Bident-tamga as an artistic depiction of a skull cattle, which in the form of a talisman was already clearly hung above the entrance to the dwelling or installed in the middle of the camp. It was assumed that the skull of dead cattle protected the living, but, becoming an emblem, led to the death of Khazaria, Prince Svyatoslav and did not give rise to statehood Kievan Rus. Everything naturally “amulet” points to the ground.
This is the sign of the supposed Rurikovichs, the sign of which is a bident. Now it’s the turn for the so-called. "Trident". There are several versions of this.
Chernigov version.
At the beginning of the last century, attempts were made to read tridents, considering them to be monograms composed of Greek letters. Based on probability, the word "Basileus" was read. : XIV archaeological congress in Chernigov, 1908
What's so interesting about the intricate trident design? It can be disassembled into its component parts. But why does the Russian state sign have the Greek alphabet, when we had the Russian alphabet (which Konstantin-Kirill studied in Korsun), we had our own Glagolitic alphabet, and then for some reason we were enlightened with the Cyrillic alphabet? There is only one answer here. The monogram came to us from Byzantium as the dowry of Princess Anna. Vladimir received the hand of Princess Anna and the title basileus, she became Vasilisa. Where one must assume that the name Vasilisa came from throughout Rus', of course, the Beautiful. The origin of Anna, Vladimir’s Christian wife, is also interesting. She is the daughter of the Armenian people and at the same time a member of the Byzantine imperial dynasty, one of the longest and most influential. And we thought the Romans were Byzantines and, without exception, all Greeks. It’s high time to forget what we were taught in the past, and forget it like a nightmare. “Reality is richer...” and so on.

The word “basileus” itself is interesting. The key thing about a title is that it is inheritable, but the title comes with a catch. With which? More on this below. Having received the “trident” with the title, Vladimir’s heirs regularly correct the Christian monogram, adding Christian symbols of the cross and even the moon, as if they do not realize that they are changing the sign of Emperor Basileus and thereby depriving themselves of a beautiful title. Basileus is the king.
It turns out that the link to the title is nothing more than beautiful fairy tale for the current dynasty? “Historians have long agreed among themselves” that the real first tsar will appear in Rus' in the person of Ivan the Terrible in 1547, and he will be crowned not in Korsun, but in the Moscow Kremlin.
In addition, there was previously a bident and a “basileus” cannot be clearly obtained from it. Just as with this method, the word “Rurikovich” is not visible on a sign with any number of “teeth”. Well, whose sign is this?
Apparently this is still the dowry of Vladimir’s Christian wife, the Byzantine princess Anna. It was Anna and the crown that Vladimir wanted, promising to return Chersonesos to Byzantium for such a ransom.
However, having received the title of basileus, he also received problems associated with it.
What is basileus?
The Emperor of Byzantium received a crown from the Church and how could he give it to a barbarian? The popes at one time put crowns on emperors and reserved this right zealously, even parallel to the Patriarch of Constantinople. What about Vladimir? Probably, the coronation of Vladimir as basileus was not recognized in the world, the heirs did not hold on to this title, and everything came to naught.
How is the prince different from the Byzantine monarch Basileus?
First of all, the title was given to the porphyry-born Romans, and Vladimir Rabichich and his descendants obviously were not such. The ruler of Byzantium was presented to the people with a cross and a bag of ashes (akakia), symbolizing his emperor's mortality. This is clearly visible on coins. The basileus was limited by many things; there was even no freedom of movement. The emperor was constantly in the capital, in the palace, symbolizing the steadfastness of power. The ruler was a slave to ritual. Basileus was considered an ordinary person, endowed with divine power from above. Yes, the Patriarch crowned the head of the Empire on behalf of the Church, but the same Church constantly reminded the chosen one of his perishability: during the coronation ceremony he was shown a pot with human bones and offered to choose marble for his own tombstone. He could not even visit Rus' for the coronation of Vladimir. There are so many inconveniences, that’s why the Russian princes refused such a title.
This is what, according to this version, hides the deciphered monogram “basileus” on the “trident”, received not from Rurik, but from Byzantium.
Union version.
Strange. The Rurikovichs came from the Baltic to the south and returned to the North. If we are talking about princes of the same dynasty, then why is the sign of power of one family different in different places? Doesn't the variety of ancient symbols of power reflect traces real story. A story so different from the one in modern textbooks.
Going through dictionaries Slavic peoples As a result, you can create another version.
"Falcon" in modern languages: in Polish Rar o g, in Czech Raroh, in Old Ukrainian rarg, rarog... This is consonant with the chronicle name Rurik.
The Slavs came out with their sign from the southern Baltic and central Europe, and rolled out in two waves to the north and south. In the north, the falcon of the Slavs met the bear of the Rus, and the keen eye of the falcon and the bear's strength united. The Rus' of Great Bear arose. But in the south the union did not work out. Polyane intervened. Even today they do not stand aside.
Or maybe it wasn’t the prince who was invited by “those who don’t know how to control themselves,” but the whole Slavic family. So the falconers were called up under the sign of the falcon Rarog. Although the PVL is foggy, it hints: “And Rurik came with all of Russia... and from those Varangians the Russian land was nicknamed.” What if the chronicle is read differently?
And the clan of Slavs Sokolov came, and Rus' and the Slavs united, and from that union the Russian land came.

Conclusions.
The presented versions make it possible to assume the following.
1. Rurik's falcon is a falcon. He was depicted this way in the ancient past. Oriental patterns taken for different types the tridents are copies of the Black Sea signs of ownership - tamga.
2. The sign “Svyatoslav’s Double Prong” is most likely a trophy from the defeated Khazaria.
3. “Trident of Vladimir” - the dowry of Princess Anna, Vladimir’s Christian wife. The sign was given to Kagan Vladimir as confirmation of the transfer of the Byzantine title of Basileus to him. Title on Great Rus' didn't take root.
4. Obodridsky Falcon Rarog is exactly a Slavic falcon. The sign of Rurik has nothing to do with “diving” symbolism.
5. “Diving” symbolism is actually the symbolism of the southern peoples; it represents amulets and signs of property (tamga). The signs of the “Kyiv princes” were borrowed by the southern Russian princes from the traditions of the peoples of the Black Sea region.
6. Rurik’s falcon could not dive. Large birds of prey use their talons rather than their beaks to strike their prey. Their beak is rounded and serves exclusively as a cutlery for tearing prey; it is impossible to hit it in the air: it is not a battering ram. If anyone tries to reconstruct the coat of arms as a diving one, then, alas, he will get a dead falcon on the coat of arms. Such a coat of arms is falling

THE RAROG FALCON IS THE MAIN SYMBOL OF OUR ANCESTORS, THE RUSSIAN-ARYAN SCYTHIANS-SAKS / KAS-SAKS / COSSACKS.

The attempt of the Israeli Khazars (self-named pseudo-Jews - Turks from a Russian foremother according to their own genetic tests, 92% of world Jewry) to present the Falcon of Rarog Rurik as the Khazar Tamga is Israel's sabotage and an act of cultural genocide against the Rus.

It’s a shame that Sergei Danilov repeats the tales of the Khazars of Israel, that the coins of early medieval Rus' with its capital in Novgorod and Kiev do not depict the Rarog Falcon, but are the “Khazar Tamga”, although, in general, what he says about the New Khazaria in the territory of today's Ukraine is correct:

1. RUSSIANS ARE THE SCYTHIANS, AND THE SCYTHIANS ARE THE FALCON TRIBE

Falcon Rarog - Falcon of Rurikovich - has nothing to do with the “Khazar Tamga”. This is the main symbol of our ancestors - the Russian-Aryan Scythians-Sakas / Kas-Sakovs / Cossacks. Cossacks were always depicted with falcons, and falconry was their favorite pastime. Moreover, the immediate ancestors of the modern Russians, Rus and Slovenians are the sons of King Scythian, after whose name Scythia was named. And the Scythians called themselves that - the Falcon Tribe, which is abbreviated as “Sak” (from “sakol”; “ol” is a suffix, and the main semantic load lies on the root “sak”).

By the way, Scythia stretched from ocean to ocean from north to south, and from east to west. This is another fact that the Satanic-Zionist Alliance, led by the Vatican, is trying to hide. If Scythia existed before the Arctic Ocean, then the Scythians cannot be identified as simply “Iranians”, or “Iranian-speaking tribes”. The “Iranian-speaking tribes” clearly did not reach the Arctic Ocean.

In the word “Scythian”, the Old Russian letter “Fita” (with the tongue between the teeth, similar to the English “th”) denotes the sound between the sound “f” and the sound “t”. Later it was reduced to the Old Russian letter “Fert”. That is, Skif is Skeet, Scot (“Scotsman”), which is short for “Sokolot” (“Skolot”). We are the free people of the indestructible Falcon - Finist Yasna Falcon - the Firebird (Phoenix).

The word “Skif” is also written as “Skis”, “Skolot”, that is, “Falcon”. The word “Skeet” comes precisely from the word “Scythian”. Atlas Historical, Chronological and Geographical of the Russian State, compiled on the basis of the history of Karamzin by Ivan Akhmatov (Original title: Atlas of the Historical, Chronological and Geographical Russian State, compiled on the basis of the history of Karamzin by Ivan Akhmatov), ​​Place of publication: St. Petersburg. Year of publication: 1831.

Our ancestors, the Russo-Aryan Scythians, are the Sakis, Skoloty - Sokoloty, whose main symbol was the Firebird Falcon (Vimana-Portal) - a symbol of absolute will. Map for the story of the Scys invasion of the southern country of present-day Russia, with the testimony of their neighbors, as described by Herodotov. Atlas Historical, Chronological and Geographical of the Russian State, compiled on the basis of the history of Karamzin by Ivan Akhmatov (Original title: Atlas of the Historical, Chronological and Geographical Russian State, compiled on the basis of the history of Karamzin by Ivan Akhmatov), ​​Place of publication: St. Petersburg. Year of publication: 1831.

Only we, the Rus, have settlements and villages named after Sokol - for example, the Moscow district “Sokolniki” and the village “Sokolniki” of the Russian All-Great Cossack Army of the Don (Slavyanoserbsky district of the Lugansk Republic), where battles between the Zionist-fascist Khazars and the Rusichs are currently taking place. At the end of the essay I provide a list of villages and villages with the names Sokolniki, Sokolinoe, Sokolino, Sokolovka, Sokol.

On the coins of both Novgorod and Kievan Rus of our ancestors there is first a one-headed, and, later, a two-headed bird. And this is not Eagle. This is Falcon.

Falcon - both on the coins of Kyiv and on the coins of Novgorod Rus'. Moreover, Falcon returned to Kyiv in the 10th century, only after the defeat of Khazaria by the Novgorod princes.

On the coins of the Russian Prince Vladimir (980-1015), zlatniks and silver coins, - Fire Falcon / Firebird of Rus. The falcon is stylized as the Scythian Trident (let us remember Poseidon with the Trident), the so-called. “Trident of Rurikovich.” The inscription on the coins of Prince Vladimir read: “Vladimir is on the table, and this is his silver,” which means: “Vladimir is on the throne, and this is his money.” For a long time in Rus' the word “serebro” - “silver” - was equivalent to the concept of money.

The famous Swedish scientist T. Arne examined pendants with signs of the Rurikovichs found in Sweden and recognized them as Russian in origin. He concluded that they depicted a “bird with outstretched wings” - “the famous family sign Yaroslav silver, schematically repeating the same generic sign of St. Vladimir.”

On the Stockholm copy of the Yaroslav silver, in Russian letters it is written on one side “OH GEORGI” (oagios Georgiy), and on the other “YAROSLAVLE SREBR”.

Falcon Rarog on the signs of the Rurikovichs of the late 11th-12th centuries, including on the sign of Vsevolod the Big Nest, and on the ancient Russian seal of Vladimir Svyatoslavich (available on both sides).

The birds depicted cannot be pigeons, crows, hawks or eagles. The eagle and hawk have “dull” and short wings in relation to the length of their bodies, compared to the falcons depicted on the coins of the Rurikovichs.

The diving Falcon became the symbol of the Rurikovichs Rusov-Scythians-Sakov / Kas-Sakov / Cossacks, because it symbolized control over a vast territory that our ancestors had to cover with one mental gaze - so to speak, from a bird's eye view. Moreover, the flight of the Falcon, which overtakes its prey faster and more mercilessly than any ground hunter. The falcon personified clairvoyance and the ability to win with the mind, and not just with metal.

Neither the Jews nor the Khazars, who adopted Judaism at a short time in the 8th century, then converted back to Islam, and accepted Judaism again in the 10th century, are not the source of the symbol of the Falcon-Sun (“Ra”) and are not related to the Falcon Rarog on the coins of the Rus. This is also proven by the fact that the Falcon Rarog was also on the coins of the northern Ruso-Aryan Scythians-Sakov-Saxons-Saxons - for example, the Danish king Anlaf Guthfritsson, 939-941.

Falcon of the Danish king Anlaf Guthfritsson, 939–941. The Rus considered the Danes and Swedes/Svets to be relatives, as evidenced by the Russian Chronicles. Before Latinization by the false popes of the Vatican, all of Europe was Russian-Aryan, and remembered its Russian-Aryan single root. After the Danes separated from the Russians and began to fight with them, the Falcon Rarog on the coins of the Danes began to be perceived by our ancestors as a Raven.

In 2008, in Staraya Ladoga, on the Zemlyanoy settlement, in a layer of the mid-10th century, the Staraya Ladoga archaeological expedition discovered part of a foundry mold for casting the coat of arms of the Rurikovichs, depicting the Rarog Falcon. Analysis showed that the mold contained traces of precious metals.

The discovery in Staraya Ladoga proves that a single Russo-Scythian-Sak / Kas-Sak / Cossack culture existed from ocean to ocean from north to south, and from west to east. Symbol of the Falcon Rarog on the Don (Tan/Ta-Ana – later called “Tana-is” on Greek maps, the Greeks add the suffix “is”) and on the Danapr (Dnieper), and further in Suria/Syria and Palestan (Palestine) , and in the Russian North - all this is the same Russian-Aryan, Scythian-Sak / Kas-Sak / Cossack culture.

For the Russian-Aryan Falcon Tribe, the initial one is the Russian Polar North, then follows the descent of the Russian-Aryans to the south, along the rivers “Aryan” / “Ariyka” / Aryan”, the rivers “Alla”, and the rivers “Ra” / “Sama- Ra” from the rivers “Indus”, “Ganga” and “Ganesh” near Vologda to the Indus River in Hindustan; then follows the Sokolot/Sakov culture on the Russian rivers Don (Tan) and Samara, which precedes the Samara culture in Iraq (the so-called “Sumer”/”Sumer”/”Samar”) and the Egyptian culture; and then a reverse movement to the northwest, as the glacier melts in Europe, including England and Scandinavia.

When the Ruso-Aryans descended south from Ruskoe North Pole, all of Europe, including Scandinavia and England, lay under ice. Icing occurred due to a shift in the earth's axis (as a result global war or catastrophe), and was not horizontal - from north to south. It was vertical. The Russian far north had the climate of modern Greece, and the closer to the Ural Mountains, the warmer it was.

It is important that the images of the Rarog Falcon in all the territories of the Rus-Scythians-Sakovs / Kas-sakovs / Cossacks are adjacent to swastika images, and are practically inseparable from them. This also proves that the Falcon Rarog has nothing to do with the Jews.

Fire Falcon Rarog on a 14th century copper coin. Thus, the Moscow Principality thought of itself in a direct line of inheritance from the Scythians to the Rus-Scythians of Staraya Ladoga, and then to the Rus of Kyiv. The silver coin was called “money” and the copper coin was called “pula”. Silver and copper coins looked so crude because they were minted from wire, which was cut into pieces of a certain weight (less than 1 g) in order to then break the coin during the exchange of goods. These pieces of wire, previously flattened, were minted with coins on which images and inscriptions were carved.

2. RUSSIANS ARE E-RUSSIANS, WHOSE MAIN SYMBOL WAS THE FALCON

Among the Etruscans (“this is the Russians/Russ”), the Falcon was called “Arak”, or Rarak, that is, “Rarog”, similar to how the Etruscan country was called Etruria - “This is Ruria” / “Rariya” from the main symbol Eto- Rusov “Falcon-Raroga”. On the map in the Vatican, “Little Etruria” is indicated in the territory of Tuscany with Rome as the capital, and “Great Etruria” is indicated in the territory of Russia. Etruria was also called Russenia, Ruthenia, Raska, Ruskolan, Tat-Aria (Tartaria), Russia, as well as Kas-Sakia (Cossackia), that is, Sakia - the land of the Scythians-Sakov-Sakolots-Falcon People.

The falcon was the main symbol of the Etruscans, the ancient Rus who founded Rome (“Mir”), and meant “radiance,” a fiery spirit associated with the worship of unquenchable fire and light - the Sun / Ra (hence the name of the Volga in ancient times as “Ra”).

Falcon as “Ara” or “Arius” is, in fact, “Ardent” from the Old Russian designation of the Sun as Yarilo, which expresses the spiritual quality - Finist Clear Falcon, fireproof spiritual flame (Phoenix).

We, Russians, are the original Aryans. Read in my essay about the Vedas how many rivers with the names “Aryan”, “Aryan”, “Aria”, “Ariyaka”, “Arya”, etc., are on the territory of Russia from the Berengov Sea to Kamchatka to the Stavropol Territory in the Caucasus - along the path of movement of our ancestors from the North Pole (as a portal) to the south, which is proven by the Russian-Aryan Pyramids on the Kola Peninsula, which are at least twice as ancient as the Egyptian ones, and by the monograph of Brahman Bal Gangadhar Tilak “Arctic Homeland in the Vedas” (1903). The Russian language is, according to the conclusion of the leading Indian Sanskritologist Durga Prasad Shastri, the most archaic form of Sanskrit (the sacred language of the Vedas):

The Roerichs - Rarogs were looking for the Mahatmas in Tibet, but they should have looked in SOKOLNIKI, or in Samara, where the Sumerians / Sumerians / Samara of Iraq came from, since we, the Rus-Aryans, moved from north to south (at the epicenter of the so-called “ Sumerov”/”Sumerov” (as the British say), stands the city of Samara).

Roerich is a modified form of Rurik, and Rurik is a modified form of Rarog/Rarag. Rurik / Rurik / Rarag is the dynasty of Et-Ruria / Russia / Russia of the ancient et-Russians / Rus.

In Germany there is the Ruhr region in North Rhine-Westphalia, which is historically “Lower Saxon”, that is, Saki-Scythian / Kas-Saki / Cossack. The region is named after the Ruhr River (German: Ruhr), which is a right tributary of the Rhine. The source of the Ruhr is in the Rothaargebirga mountains, on the northern slope of the Ruhrkopf mountain. The culture on the Ruhr River was founded by the Eto-Rus from Eto-Ruria. That is why the name “Rus” or “Rur / Rar / Ar / Rarog-Sokol-Sak-Skif-Sokolot” is given to all the most important objects in the area - both the river and the mountain. The name “Rothaargebirg” explains the variation of the name of the Rus country as “Ruria”, “This is Ruria” and “Ruthenia”. Rus', with its capital in Kyiv, was also called “Ruthenia” during the time of Yaroslav the Wise.

What follows is even more interesting. While the Ruhr flows along the northern and western slopes of the Ruhrkopf mountain, the Orke River originates in the southeast, flowing in an easterly direction and flowing into the Eder. The Scythians-Sarmatians (Tsar-Mothers) also called themselves Urs, Ars, Ors, Aors / Aorsi, Arsy, Orsy. From here is the Ancient Russian / Sak-Scythian / Kas-Saksky / Cossack city of Orsk in the Urals. And hence the name of the river “Orke” in Ruria, Germany / Harmania / Armania / Arimania / Armenia.

By the way, Horus or “Horus” (“Horus”, in Greek and English manners), as the son of the Sun God Ra in Egypt, is precisely “Or” or “Ur” - Russian-Aryan Scythian-Sak / Kas-Sak / Cossack. The prefix “x”/”g” and the ending “us” were added by the Greeks during Hellenistic times. After they are taken away, we are left with “Or”. The Ors/Urs founded both the Egyptian and Sumerian/Sumerian/Samara civilizations. That is why the capital of Sumer / Sumera / Samara was called “Ur” and “Uruk” (“uk” is a suffix).

That is, the Samara civilization was united for ancient Hindustan, Iran, Iraq, Syria/Suriya and Egypt, and was founded by the Russian-Aryans who came south from the Russian North Pole through the Russian-Aryan city of Samara on the Russian-Aryan river Ra (now Volga), which, therefore, ancient Sumer/ Sumera / Samara in Mesopotamia.

The Lenne River, an analogue of the Russian Lena River, flows into the Ruhr. The Ruhr forms an arc around the Ardai Mountains. The Ardai Mountains take their name from Horde/Yarda/Arda, similar to the Jordan River and the country of Jordan (Yardan/Ordan/Ardan).

The importance of the name Ruhr is also indicated by the fact that the Ruhr River (German: Rur, Dutch: Roer) is also in Belgium, a right tributary of the Meuse. But the most interesting thing is that major influx This river Ruhr is called Inde, indicating that the culture was brought to Germany / Harmania / Armenia by the Rus-Aryans from the Russian North Pole, just as they brought culture to the Indus River valley in Hindustan. And another large (right) tributary is called Urft - from the self-name of our ancestors as Ura / Ara.

“Tamga” or “Tenge” is a modified version of “MONEY”. This is exactly what the silver coin of the Rus-Scythians was called - “money”. And such a modification from “money” to “tenge / tenga / tamga” could only be made by foreigners - the Hazara tribe of Afghanistan on our land. They themselves are southern Aryans from the Iranian (Aryan) city of Tark - hence the “Turks”. But they had already begun to forget their Russian-Aryan roots and mixed a lot with the Neanderthals.

“Money” literally means in Old Russian “Den Ga” - that is, the movement (“ga”) of the day.

Why are the Khazars trying so hard to prove that the Symbol of Rus' with its capital in Kyiv is the “Khazar Tamga”? Yes, because they want to erase the presence of the Rus on this land. In a recent Israeli film, they claim that Kyiv was founded by the Khazars, and the Rus were only slaves there.

Therefore, it’s time for us, Russians, to recognize our Scythian-Saka origins! Crimea, by the way, was the capital of the Russian-Aryan Scythians-Sakas / Kas-Sakovs / Cossacks.

I present here the 7th chapter from my essay “Russian-Aryan Empire “Great Tartary against the Zionists - Templars and Masons”, which is called “Rus - direct descendants and heirs of the Scythians-Sakov-Saxons-Sokolots / Kas-Sakov / Cossacks of the Black Sea region - kind of Fire Falcon-Firebird / Finist Yasna Falcon / Indestructible and Self-Regenerating Phoenix.” In this chapter, I examine in detail that the Rurikovichs were also Slavs / Slovenes, and, therefore, both the “Turkic” and “Norman” interpretations of Russian culture are false.

3. RUSANDSLOVEN - DIRECT DESCENDANTS AND HEIRSKING OF SCYTHIA SAKA-SAKSA-SOKOLOTA/KAS-SAKA/KAZAK AND THE BLACK SEA REGION - THE KIND OF THE FIRE FALCON-FIREBIRD / THE FINISHER OF THE YASNA FALCON / THE INDESTRUCTIBLE AND SELF-RENEVATING PHOENIX

In addition to the Russian-Aryan DNA R1a in the mounds of the Scythians-Sakov-Saxons / Kas-Sakov / Cossacks; their Caucasoid, and even Nordic, appearance, reconstructed from skulls; light brown hair preserved on mummies; in addition to the depictions of Scythian and Sarmatian Amazons by the Greeks as Russian-Aryan Slavic women; and in addition to the geneologies of the Scots, descending from the ancestors of the Scythians, there are also historical documents that irrefutably prove that the Rus and Slavs, in general, are the descendants of the Scythians-Sakov-Saxons / Kas-Sakov / Cossacks (see research by historian Alexander Samsonov ).

The “Tale of Sloven and Rus” tells the story of two brothers Sloven and Rus, who are the sons of King Scythian. In this way, the uninterrupted legitimacy and inheritance of Russian power on Russian land is established. The chronicle “Tales of Sloven and Rus” describes 2409 BC. e., 862 year of the history of the Rus from the Flood to the calling of the Varangians.

Rus and Sloven lived in the Russian-Aryan Scythian-Sak / Kas-Sak / Cossack Black Sea region. According to the Chronicle of Sloven and Rus, the sons of King Scythian, in 3099 years from the creation of the world (2409 BC), Sloven and Rus with their clans began to move in search of new lands from the shores of the Black Sea to the north, and after 14 years reached the shores of Lake Moisko (Ilmen), where the city of Slovensk (modern Veliky Novgorod) was founded by Sloven, and the city of Rusa (modern Staraya Russa) by Rus.

The Chronicle says: “Sloven and Rus lived together in great love, and the princess there, and took possession of many countries in those regions. Likewise, according to them, their sons and grandsons became princes according to their tribes and gained eternal glory and much wealth for themselves with their sword and bow.”

The chronicle “The Tale of Sloven and Rus” gives explanations of hydronyms and toponyms in the Novgorod region from the names of relatives of Sloven and Rus, tells about the settlement of the Rus before White Sea and the Urals, as well as about the military campaigns of the Rus against Egypt, Greece and other “barbarian” countries.

The negotiations of the Russian princes with Alexander the Great, the visit of the Apostle Andrew to Rus', the wars with the Ugrians and Bulgarians, the reign of Prince Gostomysl and the calling of the Varangians are described. “The Tale of Sloven and Rus” claims that Rurik descended from the Roman Emperor Augustus.

It is quite obvious that the sons of the Scythian King Rus and Sloven moved north when the glacier there began to thaw. They expanded the territories of the Scythians-Sakov-Saxons / Kas-Sakov / Cossacks precisely to the north-west, because by that time the entire territory of Russia, Hindustan and the Antipodean continent (now North and South America) were already inhabited by the Scythians.

Again, the glaciation was the result of a global war or disaster around 14,000 BC that led to a North Pole shift. The icing was not horizontal - from North to South; it was horizontal, which is well substantiated by geologists. That is, all of Europe lay under ice, including England, Ireland and all of Scandinavia. And in the Russian North there was the climate of what is now Greece. That is, the sons of the Scythian King, Rus and Sloven, went not just to the North, but to the North-West.

This is confirmed by the Scandinavian epic “Edda”, which says that the Swedes / Sveta lived in “Great Sweden / Svetia” above the Aral / Aryan Sea, and they were taught wisdom there by the more ancient Russian-Aryan tribes. Then they went north (when the glacier thawed), and founded “Little Sweden” (“Svetia” from the Russian word for “Light”).

“The Legend of Sloven and Rus and the city of Slovensk” is present in all significant Chronicles of medieval Rus', as a record of the written and oral thousand-year tradition passed from copyist to copyist of the Chronicle of the Russian People. This fact irrefutably confirms the authenticity of this document.

“The Legend of Sloven and Rus and the city of Slovensk” is present in the Chronicle Code of Patriarch Nikon of 1652-1658, the “Chronograph” of 1679, the Novgorod III Chronicle, the Mazurin chronicler Isidor Snazin, the Novgorod Zabelinsky and Pogodinsky Chronicles, and the Siberian Chronicle of Metropolitan Cyprian ( 1626-1634), in the Joachim Chronicle, in the “Chronicle telling the deeds from the beginning of the world of existence to the Nativity of Christ” by St. Dmitry Rostovsky, in the “Detailed Chronicle from the Beginning of Russia to the Poltava Battle” by Feofan Prokopovich, as well as in the works of all leading Russian Domestic historians, such as M. V. Lomonosov, V. N. Tatishchev, N. M. Karamzin, N. I. Kostomarov, P. N. Kryokshin, etc.

Thus, ALL significant Russian Chronicles and all significant domestic Russian historical studies claim that the Russians are the Scythians - the direct heirs of the Scythian Kingdom and Scythian culture. More than 100 copies of “The Tale of Sloven and Rus” have been preserved.

Other sources mention the close ties of the state of Slovenia and Rus both with the developed countries of the West and East, and with barbarian peoples. Proof of the authenticity of the chronicle evidence is the Arab-Persian sources of the 12th century, which wrote about the Rus and Slavs, referring to the Russian-Aryan Scythian-Saka / Kas-Saka / Cossack atamans Rus and Sloven.

The Byzantine Simeon Logothetes in the 10th century also mentions Rus as the ancestor of the Russian people. And the Greeks called the lands of present-day Russia “Great Scythia,” confirming that the descendants of the Scythian King ruled here. The cult of ancestors, and the naming of lands, cults and peoples after their ancestors, was the practice of the entire civilized ecumene.

The time of the founding of Veliky Novgorod and Russa - 3099 years from the creation of the world (2409 BC) - is also the time of the beginning of the development of Mesopotamia (between the Tigris and Euphrates rivers) by the Rus-Aryan Scythians-Sakas / Kas-Sakas / Cossacks / Samarians / Chimerians from the Russian cities of Samara on the Ra (Volga) River and Kemerovo, and their creation there of the Sumerian / Sumerian / Samara civilization with the city of Samara.

This means that the Russian city of Samara is older than the Iraqi city of Samara, as the epicenter of the Sumerian / Sumerian / Samara civilization in Mesopotamia, which the Anglo-Saxon Satanists consider the most ancient. This also means that the cities of Veliky Novgorod, Russa (now Staraya Russa) and Ladoga (now Staraya Ladoga) are the most ancient cities in northern Europe. And these most ancient cities of northern Europe are originally Russian / Scythian-Saki / Kas-Saki / Cossack cities.

The chronicle story about Rus and Sloven, the sons of the Scythian King, who brought civilization to Lake Ilmen, is also confirmed by archaeological excavations. In the summer of 2012, at the Pyatnitsky excavation site in Staraya Russa (next to the Staraya Russa sanatorium), archaeologists discovered artifacts dating back to the early metal era - the 1st millennium BC. The “second bottom” of the excavation was discovered - an older layer in which the remains of an open hearth, fragments of ceramics, and flint tools were found.

It is striking that the head of the Staraya Russian archaeological expedition, associate professor of the department national history Novgorod State University Elena Toropova did not correlate the discovery with the history of Rus and Sloven. In the historiography of Russy, this is the first discovery of this type. And this despite the fact that under Lake Ilmen we have the “country of Gardariki” - that is, the most developed and cultivated territory of the times of the Sumerian / Sumerian / Samara culture. All this speaks of the genocide of the Rus, begun by the Judeo-Bolsheviks in 1917 and still ongoing.

4. THE IMPORTANCE OF OLD LADOGA FOR THE PRESERVATION OF THE RUSSIAN CLAN – THE FALCON CLIENT

In the Novgorod seals of the pre-Moscow period there is a Falcon-Rarog and a Lion (“fierce beast”). Both of these symbols indicate that the Rusichi who founded the city, under the leadership of Prince Rus, were all Scythian-Sakas / Kas-Sakas / Cossacks, who owned vast territories from ocean to ocean from north to south to Hindustan, and from east to west to Spain.

This is also evidenced by the Banner of the Novgorod Princes - a bright red banner with a golden Falcon diving down, and the Coat of Arms of Ladoga (now “Staraya Ladoga”), also bright red with a golden Falcon diving down. - as we see on the coins and coat of arms of the Russian princes ruling in Kyiv. This is also evidenced by a casting mold depicting a Falcon, recently found in excavations at Staraya Ladoga (photo and description given above).

The Red Banner of the Fire Falcon is the banner of the Rus, on which the one-headed Falcon later gave way to the Imperial Double-Headed Fire Falcon-Rarog / Firebird.

Falcon on the Coat of Arms of Staraya Ladoga

Falcon is the main symbol of the Rus. A falcon on a red background is the coat of arms of the Rus, which later simply began to depict the Two-Headed Falcon of Rarog, and not the one-headed one.

This is a diving Falcon, as on the coats of arms of the Rus in Kiev, since it was this Coat of Arms of the Falcon that the Rusichi-Ruriki-Rarogs brought back to Kiev, having recaptured it from the Khazars, who had by that time ousted the Rus-Scythians-Sakovs / Kas-Sakovs / Kazaks from the Black Sea region. That is, the Diving Falcon Rarog has nothing to do with the Khazars and Tamga Khazars.

On the contrary, Falcon-Rarog is a symbol of the liberation of Kyiv from the Jews. The diving falcon on the Coat of Arms of present-day Ukraine is an original Russian symbol. The Diving Falcon is a symbol of Falconry, denoting clairvoyance - the ability to see further, know more and overtake the enemy faster and more effectively than those who do not possess hunting Falcons.

And Sokol-Rarog on the Coat of Arms of Ladoga proves that this city has never been Swedish, German, or Finnish. Moreover, foreigners literally destroyed it. With the beginning of the German crypto-colonization of Rus' by the false Peter the Great, Ladoga turned into a village, and now it is on the verge of survival.

Sokol-Rarog on the Coat of Arms of Ladoga proves that the city was founded simultaneously with Veliky Novgorod and Russa, and was part of the great Russian country “Gardariki,” as the Scandinavians called it, a country of cities that they themselves did not have.

The Synagogue of Satan, led by the Vatican, is now trying to prove that Ladoga was founded in the mid-8th century either by the Dutch, or the Germans, or the Scandinavians. Wikipedia, as an outpost of Satanists on the Internet, even explains the original Russian name “Lada” (meaning peace, love and friendship) as coming from the Finnish word “Alode-joki”, where “alode, aloe” - “low terrain” and “jok (k)i” - “river”. Meanwhile, the name of the city, river and lake named after Lada speaks of the enormous importance of the concept “Lada” for the Rus.

Obviously, saving true history- the history of the arrival of the Rus on the lands of Veliky Novgorod and Ladoga - are simply vital for the Rus to preserve their ancestral territories. I repeat, the Rus came to the territories of Veliky Novgorod and Ladoga long before any civilization appeared in Scandinavia and Finland, among others.

5. WHAT IS ENCRYPTED IN THE NAME “LADA” AND THE NAME “LADO-GA”

It was the Rus-Scythians-Sakis / Kas-Sakis / Cossacks who brought civilization to Greece. That is why Greece is also called “El-Lada / Alla-da”. The entire territory of Russia is covered with rivers called “Alla”. I provide a list of the “Alla” rivers in my essay “Russian-Aryan Empire of Great Tartary against the Zionists - Templars and Masons.” “Alla-la” was the war cry of the Russian-Aryan Amazons-Sar-Matok (King of Mothers). “Alla” was one of the names of the Sun. Hence the Gauls / “g”/”x”-Alla (in Gaul, Galicia in the Carpathians, Galicia in Spain, Port of Gaul, Galich, Galilee in Palestan, etc.), that is, people of the sun. And hence the “Hellenes” in Greece, Hellas - the people of the Sun.

The Greeks added “g”/”x” to the beginning of the word “Alla”, and tried to forget their Scythian-Sarmatian origin in the wars with their foremothers - the Russian-Aryan Amazons. And although we still call them “Hellenes,” they already call themselves “Hellenes.” “In” is a Greek suffix, which, like the prefix “x,” hides the root of the word “Alla,” that is, “sun.”

The Greeks call the Sun “Helios”, that is, “x”/”g”-Elli-os”. “Os” is a Greek suffix, and “x”/”g” is a Greek prefix, when removed, the true name of the Sun remains - Alla.

It was from the Russian-Aryan name of the sun as “Alla” that the names of gods in Judaism came as Ello-him (in the plural), as “El”/”Al” in the religion of Sumer/Sumer/Samara and Babylon, and in Islam as “Allah” " Moreover, the most ancient divine solar principle was precisely the Sun Goddess - the female ruler - Alla-t (whose cult is now being destroyed by ISIS in Suria/Syria), and not the masculine Sun God “El/Al”. Matriarchy preceded Patriarchy.

It's the same in Egypt. The head of the pantheon of ancestral gods was precisely the autocratic Sun Goddess - the Russian-Aryan Goddess “Maat” / “Mother” with a solar disk-crown on her head. Polytheism in Egypt arose only after patriarchy replaced matriarchy.

So, “EL-LADA” is literally the WORLD (WORLD) / POWER OF THE SUN, conquered from the savages by our foremothers. Akka-d, Assa-d, “E”/”A”l-lad(a) - all these names and names speak specifically about the Russian-Aryan Scythian-Sak / Kas-Sak / Cossack origin. And it is enough just to look into the bright blue eyes of Bashar Assad to understand exactly what our ancestors were like - Assas from Assia, from the Russian-Aryan cities of Russa, Veliky Novgorod and Ladoga.

Lado-GA is the path (“Ga”) of the World of the Sun across the lands and villages. Lado-ga and El-lada are one and the same.

The Russian concept of “lady” with the Russian Sun Goddess Lada and the Surian/Syrian Sun Goddess “Alla-t”/”Alla-d” belong to a single Russian (Suro)-Aryan, Scythian-Sak / Kas-Sak / Cossack culture. No wonder our ancestors worshiped the Goddess Lada/Allad(t) in the city of Sergiopol in Suria/Syria.

The ending of the name of the ancient Suri / Syrian city “Sergio-pol” speaks of its Russian-Aryan Scythian-Saka / Kas-Saka / Cossack origin.

Our ancestors brought civilization with them - the culture of agriculture. And that is why the names of their cities had the ending “pol”. Our ancestors founded cities next to their cultivated fields. From here we have Tavro-pol, Terno-pol, Tiras-pol, Niko-pol, Semfiro-pol, Sevasto-pol, Stavro-pol, Zeleno-pol, Stavro-pol.

The most ancient city of Palestan is Scythopolis, the city of our ancestors - the Russian-Aryan Scythians-Sakovs / Kas-Sakovs / Cossacks, which should correctly be called “Scythopolis”. The Greek suffix “is” is very late - from Hellenistic times, and must be subtracted for the correct understanding of the name.

The Greek word “polis” for “city” comes precisely from the Russian-Aryan Scythian-Saka / Kas-Saki / Cossack word “field” for hail. No wonder the descendants of the Scythians on the Don (Tana) and Danapra were called “Polyane”.

By the way, the Greek word “polis” is absolutely inexplicable in its etymology in the context of purely Greek culture.

And the most ancient city of Egypt is Heliopolis, which should correctly be called “Allio-pol” / “Ellio-pol” - the city of the Sun “Alla” of the Falcon Tribe - the Russian-Aryan Scythians-Sakas / Kas-Sakovs / Cossacks.

Let us once again pay attention to the founding date of the cities of Gardariki - Veliky Novgorod, Russa and Ladoga - 2409 BC. This is the approximate date of construction of the first step pyramid in Egypt, the so-called. Pyramids of Djoser. At this time there was no talk of any Jewish culture. If there were Jews at that point in history, they were naked Negroid savages in the Desert of Set of Upper Egypt (Ethiopia and Northern Sudan), in which it was extremely difficult to develop a culture due to the ongoing famine. Based on this date, we see that Russian culture in reliable written sources is described as a culture that precedes the culture of ancient Egypt, and, even more so, the Jewish culture.

6. RUS GODO-SLAV AND HIS SON RYURIK, GRANDSON OF GOSTOMYSL, PRINCE OF NOVGOROD FROM THE CLASS OF FALCONS

Based on the chronicles, the lands of Slovenia and Rus were repeatedly devastated, but the ruling dynasty survived. A descendant of Rus and Sloven, the sons of Tsar Scythian, became Gostomysl, who, after the death of four sons, was the last in the family.

Gostomysl had a prophetic dream. The Magi interpreted Gostomysl's prophetic dream as a prediction that the new king in Novgorod the Great would be the son of his daughter Umila and the Varangian prince Godoslav. This son is the legendary Rurik.

So, the father of Rurik (Falcon Raroga-Finista Yasna Sokola / Rurik from “Et-Ruriya” et-Rusks / et-Russians) is a Western SLAV, as evidenced by his name - GODO-SLAV. That is, Rurik is not something alien among the Rus and Slovenians / Slavs, the children of the Scythians-Sakovs / Kas-Sakovs / Cossacks. He is flesh of flesh, blood of blood of the Russian-Aryan Scythian-Saki / Kas-Saki / Cossack family tree.

Now, what does it mean that he was “invited” to reign? After all, he was already the son of a prince, and his grandfather, the Russian Prince of Veliky Novgorod, even had a dream that his grandson Rurik would reign.

And this only means that our ancestors had a tradition of choosing ATAMAN on the COSSACK HORSE, the circle from where the “Round Table” of King Arthur / Yar-Tur of the Saxons of England came from, where part of our ancestors, the Russian Scythians-Sakas / Kas-Sakovs / Kazakov, resettled from the Russian Black Sea region after the glacier thawed. That is, even though Rurik was the grandson of the Russian prince, this did not guarantee his reign, since our ancestors rejected the class stratum with hereditary tyranny.

The symbol of our Cossack family has always been the FALCON-RAROG - Finist / indestructible Phoenix (Firebird), which flies freely where it wants, and, later, the Double-Headed Falcon.

So, the so-called The “Norman theory” about inviting “developed Normans” to rule the “primitive” Rus and Slovenes / Slavs, children of the Scythians, is complete nonsense. By the way, the Varangians are Cossack merchants-Ermaks (Yarmaks), traders who move their goods along rivers.

The salt trade flourished in Gardariki, and the Varangians were Rus who cooked salt and then traded it, floating it on rivers.

The very word “v-ar-yagi” is Cossack from three Russian-Aryan words “in” “Aryans / Light / Paradise” “yagi - walking”. Hence the Cossack war cry “Var”. Our ancestors produced and traded salt, which was cooked in the country of Gardariki - hence “var-yag”. In Staraya Ladoga, in the archaeological layers of early metal, there are artifacts indicating the cooking of salt. That is, the word “var-yag” is of purely Russian-Aryan origin. “Yag”/”ag” is a suffix, which itself is also of Russian-Aryan origin, and means “The Path / Path (“Ha”) of the Ardent/Argo Light.” Hence the concept of Baba Yaga and the concept of “Yoga”.

So the Greeks are not the creators of “democracy”. Government of the people was created by our ancestors - the Russian-Aryan Scythians-Sakas / Kas-Sakas / Cossacks, who later taught the Greeks about democracy.

This tradition of elective monarchy was preserved in our thousand-year-old Roman (“Mir”) Empire of Byzantium, where 20 Roman Emperors were Slavs, and where a butcher, a simple soldier, a swineherd (Justin, Justinian’s uncle), and a poor peasant ( Justinian, by whose laws we still live).

The importance of the “Tale of Sloven and Rus,” the sons of the Scythian Tsar, lies in the proof of the direct inheritance of the Rus of the Scythian Empire, and, therefore, the complete legitimacy of the Rus in territories not only modern as of 2015 Russian Federation, but also in the territories of the USSR, and in all territories of the Russian Empire in 1900. That is why the Anglo-Saxons, in alliance with the Zion-Khazars, are attacking the direct inheritance of Russian power from Scythoa and the legitimacy of the Russians and Russia in the primordially Russian lands from ocean to ocean, and on the Antipodean continent (in the Arya-Zone, the so-called “America” ).

It got to the point that the host of the Russian state First Channel, Vladimir Solovyov, declared throughout Russia in 2014 that Jews came to Russian territory in the 2nd century AD, while the Russians came there only in the 6th century, and, therefore, are “guests” of Jews in Russia. And that’s why they should keep quiet. Wow!

In the same spirit, another “Vladimir” - Zhirinovsky - stated that in 30 years, Jews from Israel will move to Russia and will rule the Russians. Under the Russian Empire, such uneducated cattle as Solovyov and Zhirinovsky were allowed to live only in Berdichev - beyond the Pale of Settlement - because of the barbarity and savagery of their fellow tribesmen, the false Jews (Turks from the Russian great-mother), primarily because pedophilia and human sacrifice preached in the Talmud. And now these cattle are going to trample into the mud the most ancient culture on this planet - Samara / Chimerian / Scythian / Russian.

It is truly a shame that false historians, at the instigation of the Vatican and the Synagogue of Satan, believe that the Cities of Gardariki (including “Old Ladoga”) were founded in the Middle Ages (753 - Ladoga) and founded by the Fino-Ugrians. Although the cities of Gardariki, including Ladoga, are the oldest cities of Rus' proper, which separated from Scythia, and were founded in 2409 BC, that is, older than Sumer / Sumer / Samara in Iraq.

If the City of Gardariki was founded in 2409 BC, long before the emergence of the Roman Kingdom, Republic and Empire, then, being blood relatives with the Rus / Scythians, it is the Romans and Jews who are the heirs of the Scythian-Russian culture, and not vice versa.

Read about our ancestors of the Russo-Aryan Scythians-Sakas / Kas-Sakas / Cossacks in my essay “The Great Tat-Arya against the Zionists - Templars and Masons”:

And in my essay “The Vedas and Yoga were created by the Russians on the Vimanas”:

8. FALCON-RAROG IN ANCIENT RUSSIAN EPICS

In Russian tales and epics, the Russian youth was always called Falcon. Volga has the ability to turn into either a bird - a falcon, or a fish - a pike, or gray wolf. In the same way, the Magus Vseslavich transforms into a wolf, into a “golden horns” tour, and into a clear falcon.

The epic “Volga” (recorded by A.F. Hilferding, with comments by B.A. Rybakov) tells about Volga’s struggle with Santal: “While Volga was traveling to Volgugorod, the queen had a bad dream: a falcon was fighting and a black raven, the falcon interrupted yes black crow. That clear falcon is Volga the hero, that black raven is Santal himself.” B.A. Rybakov proved that this epic tells about real historical events in Rus' in the second half of the 10th century.

Volga is the Drevlyan prince Oleg Svyatoslavich, who fights the Varangian Santal - Sveneld, the “Black Raven”. Oleg is called “Falcon”, and Sveneld is called “Black Raven”, because on the coat of arms of the Danes there was a Raven, and on the coat of arms of the Russian / Kyiv princes there was a Falcon.

By this time, the Russian-Aryan tribes of the Sfiths-Sakovs / Kas-Sakovs / Cossacks had already divided into warring peoples of the Ar-Yags. Therefore, the symbol of the Falcon, common to their ancestors, remained only with the Russians. Among other Varangians (“v-ar-yaga”), the Danes, Falcon was transformed into another bird of prey- Crow.

The loss of the single symbol of the Falcon became for these peoples the loss of memory of a single Russian-Aryan Scythian-Saka / Kas-Saki / Cossack origin.

The epics of Vladimirov’s cycle also tell how Ilya Muromets and Dobrynya Nikitich “walk and walk” along blue sea Khvalynsky on the "Falcon" - a ship that is attacked by the "Black Crows" - in one case the Turks, in the other - the Tatars. But Ilya Muromets defeats the enemies, and the Falcon returns to Rus'. The Turks and Tatars are a late insertion. In the time of Vladimir, neither one nor the other existed. In the 12th century. The Polovtsians were already called “Black Crows,” and the Russian princes were still called “Falcons.”

“The Tale of Igor’s Campaign” calls the Rurik princes – Igor, Vsevolod, Vladimir and others – “Falcons” and “Falcons”. “It was not the storm that brought the falcons across the wide fields, the herds of Galitsa to flee to the Great Don.” “Falcons” here means “Olgo’s Good Nest,” and “Galicians” means Polovtsians. After describing the defeat of Igor’s army, the author exclaims: “Oh! Far away, a falcon bird will go flying towards the sea: but don’t baptize the brave Igor!” The boyars say to Svyatoslav of Kyiv: “Already, prince, my mind is filled with tension; behold, two falcons flew from the table of gold to look for the city of Tmutorokan, or to drink the helmet of the Don. Already the falcons of the krill came with their filthy sabers, and I myself was entangled in iron tangles.” After Igor’s escape from captivity (he “flies like a falcon under the soap”), Gzak says to Konchak: “Even as the falcon (Igor) flies to the nest, the falcon (Vladimir) shoots with his golden arrows.” In “The Tale of Igor’s Campaign,” even the Polovtsians call the Rurik princes “Falcons.”

It is very important that the Polovtsians in “The Tale of Igor’s Campaign” are called “Galitsy,” that is, “Galicians.” That is, we are not talking about some Mongoloids here. We are talking about a related tribe of the same children of the Race (has nothing to do with the concept of “race” today), the children of the Sun - “Alla”.

1. FALCON-RAROG IN TOPONYMICE RUSSIA

Sokolniki, Sokolovka, Sokolinoe, Sokolino. Falcon is a geographical name that does not simply come from the name falconers and falconry. All the names of Russian cities, villages and villages named “Falcon” are a tribute to the ancestral symbol of the Rus - the FALCON-RAROG, the unburnt eternal fire and the absolute uncreated light that does not cast a shadow.

Sokolniki:

In Belarus:

Sokolniki is a village in the Svisloch district of the Grodno region.
Sokolniki - a village in the Molodechno district of the Minsk region
Sokolniki (Mazolovsky village council) is a village in the Vitebsk district of the Vitebsk region.
Sokolniki (Vitebsk) is a village, a southern suburb of Vitebsk.

In Russia:

Sokolniki (Moscow district) is a district in Moscow, a municipal entity of the Eastern Administrative District of Moscow.
Sokolniki (Novomoskovsk) is a former city in the Tula region of Russia.
Sokolniki is a village in the Cherepovets district of the Vologda region of Russia.
Sokolniki is a village in the Gvardeysky district of the Kaliningrad region of Russia.
Sokolniki is a village in the Zelenogradsky district of the Kaliningrad region of Russia.
Sokolniki is a village in the Yurginsky district of the Kemerovo region of Russia.
Sokolniki is a village in the Safakulevsky district of the Kurgan region of Russia.
Sokolniki is a village in the Luga district of the Leningrad region of Russia.
Sokolniki is a village in the Dmitrovsky district of the Moscow region of Russia.
Sokolniki is a village in the Istra district of the Moscow region of Russia.
Sokolniki is a village in the Kardymovsky district of the Smolensk region of Russia.
Sokolniki is a village in the Morshansky district of the Tambov region of Russia (mentioned in 1623).
Sokolniki is a village in the Kuvshinovsky district of the Tver region of Russia.
The village/settlement of Sokolniki from Epifansky district is mentioned in the book Alphabetical Index of the Tula Province according to information from 1857 in 1857

In Ukraine:

Sokolniki (Kharkov) - district and forest park in Kharkov.
Sokolniki (Lviv region) is a village in the Pustomyty district of the Lviv region of Ukraine.
Sokolniki village, Znamensky district, Kirovograd region

Sokolovka:

Belarus:

Brest region
Sokolovka - a village in Pinsk district
Minsk Region
Sokolovka - a village in Vileyka district
Mogilev region
Sokolovka - a village in Klimovichi district
Sokolovka - a village in Kostyukovichi district
Sokolovka - an agricultural town in the Cherikovsky district

Kazakhstan:

Alma-Ata's region
Sokolovka - a village in the Sarkand region
West-Kazakhstan region
Sokolovka - an abolished village in Zelenovsky district
North-Kazakhstan region
Sokolovka - a village in Kyzylzhar district
Sokolovka - a village in the Shal Akyn region

Kyrgyzstan:

Sokolovka - until 1993, the name of the village of Ak-Chii, Ak-Suu district, Issyk-Kul region.

Moldova / PMR:

Kamensky district
Sokolovka - a village in the Transnistrian Moldavian Republic
Russia
Amur region
Sokolovka - a village in Seryshevsky district
Bashkortostan
Sokolovka - a village in Davlekanovsky district
Sokolovka - a village in the Sterlitamak region
Sokolovka - a village in the Sharansky district
Belgorod region
Sokolovka - a village in Korochansky district
Sokolovka - a village in the Novooskolsky district
Sokolovka - a village in the Prokhorovsky district
Bryansk region
Sokolovka - a village in Mglinsky district
Sokolovka - a village in Starodubsky district
Kaliningrad region
Sokolovka is a village in Guryevsky district
Kemerovo region
Sokolovka is a village in Leninsk-Kuznetsky district
Kirov region
Sokolovka is a village in Zuevsky district
Krasnodar region
Sokolovka - a village in the Tbilisi region
Krasnoyarsk region
Sokolovka - a village in Ilansky district
Sokolovka - a village in Nizhneingashsky district
Kurgan region
Sokolovka - a village in Kataysky district
Kursk region
Sokolovka - a village in Gorshechensky district
Sokolovka - a village in Oktyabrsky district
Sokolovka - a village in the Sovetsky district
Leningrad region
Sokolovka - a village in Volosovsky district
Lipetsk region
Sokolovka - a village in Dankovsky district
Omsk region
Sokolovka - a village in Nazyvaevsky district
Sokolovka - a village in Tyukalinsky district
Orenburg region
Sokolovka - a village in Dombarovsky district
Penza region
Sokolovka - a village in Nikolsky district
Primorsky Krai
Sokolovka - a village in Chuguevsky district
Rostov region
Sokolovka - a village in the Matveevo-Kurgan region
Samara Region
Sokolovka is a village in Borsky district
Sverdlovsk region
Sokolovka is a village within the city of Verkhnyaya Pyshma
Tatarstan
Sokolovka is a village in Laishevsky district
Tomsk region
Sokolovka - a village in Molchanovsky district
Tula region
Sokolovka is a village in Venevsky district
Sokolovka - a village in Kimovsky district
Tyumen region
Sokolovka - a village in Nizhnetavdinsky district
Sokolovka - a village in the Tobolsk region
Udmurtia
Sokolovka - a village in the Sarapul district
Khabarovsk region
Sokolovka - a village in the Lazo region

Vinnytsia region
Sokolovka - a village in Kryzhopolsky district
Sokolovka - a village in Litinsky district
Sokolovka is a village in Pogrebischensky district
Dnepropetrovsk region
Sokolovka is a village in the Verkhnedneprovsky district
Zaporozhye region
Sokolovka - a village in Volnyansky district
Ivano-Frankivsk region
Sokolovka - a village in Kosovo region
Sokolovka - a village in Tlumachsky district
Kyiv region
Sokolovka - a village in Vasilkovsky district
Lviv region
Sokolovka - a village in Bussky district
Sokolovka - a village in Zhidachovsky district
Sokolovka - a village in Pustomitovsky district
Nikolaevkskaya area
Sokolovka - a village in Bereznegovatsky district
Sokolovka - a village in the Bratsk region
Sokolovka - a village in Pervomaisky district
Ternopil region
Sokolovka - a village in Lanovetsky district
Kharkov region
Sokolovka - a village in Balakleya district
Khmelnitsky region
Sokolovka - a village in Novoushitsky district
Sokolovka - a village in Yarmolinetsky district
Cherkasy region
Sokolovka - a village in Zhashkovsky district
Chernihiv region
Sokolovka - a village in Bobrovitsky district
Sokolovka - a village in Kozeletsky district

Sokolovka is a river in Russia, flows in the Ivanovo region;
Sokolovka is a historical district of Krivoy Rog.

Sokolinoe / Sokolino

Sokolinoe (until 1945 Kokkozy; Ukrainian Sokoline, Crimean tat. Kökköz, Kokkoz) - a village in Golubinskoe rural settlement Bakhchisarai district of the Republic of Crimea
Sokolinoe (Ukrainian Sokoline) - village, Severinovsky village council, Sumy district, Sumy region, Ukraine.
The village of Sokolino, Sychevsky district, Smolensk region.
Sokolino village. Kirov region, Russia
Staroe Sokolino, village (Tolochinsky district, Vitebsk.
Sokolino village, Mogilev province, Orsha district, Staro-Tolochin parish
Village Staroye Sokolino, Vitebsk region, Tolochinsky district

Village Sokol, Sakhalin region, Dolinsky district.
Sokol village in Moscow
Sokol village, Perm district, Perm region
Sokol village, Republic of Karelia, Kemsky district.
Sokol village, Suzdal district, Vladimir region
Village Sokol, Vologda region
Sokol village, Republic of Udmurtia, Zavyalovsky district.
The village of Sokol is part of the city of Magadan.
Sokoly is a village in the Razdolnensky district of Crimea.
Sokol village, Yasinovatsky district, Donetsk region
Sokol village, Minsk region, Belarus

Belarus

Sokol is a village, Zaspensky village council, Rechitsa district, Gomel region.
Sokol is a village, Sviridovichsky village council, Rechitsa district, Gomel region.
Sokol is a village, Poselichi village council, Khoiniki district, Gomel region.
Sokol is a microdistrict, the territory of which is included in the city of Minsk.
Bulgaria
Sokol is a village in Sliven region.
Sokol is a village in Silistra region.
Kazakhstan
Sokol is a village in the Uzunkol district of the Kostanay region.

Sokol is a village in the Suzdal district of the Vladimir region.
Sokol is a city in the Vologda region.
Sokol is a working village in the Magadan urban district of the Magadan region.
Sokol is a historical village in the Sokol district of Moscow.
Sokol is a village in the Bogorodsky district of the Nizhny Novgorod region.
Sokol is a village in the Shakhunsky district of the Nizhny Novgorod region.
Sokol is a village near the city of Saratov.
Sokol is a rock massif near the city of Sudak, near the village of Novy Svet.
Sokol is a village in the Sakhalin region.
Sokol is a river in the Sakhalin region.
Sokol is a village in the Kalininsky district of the Tver region.
Sokol is a village within the city of Ulan-Ude.
Sokol is a district in the south of Skhodnya in Khimki.
Sokol - Yaroslavl district.
“Sokol” (village 14th kilometer) - a village in the Kemsky district at the former Poduzhemye airbase

Sokol is a village in the Kamenets-Podilsky district of the Khmelnitsky region.

Images taken from article by O.M. Rapova “Signs of Rurikovich and the falcon symbol”

In Rus', the era of government begins with Gostomysl. All rulers, as well as tribes and family peoples had their own sign, symbol or coat of arms. Did Gostomysl have his own coat of arms during his reign? There is no clear information on this matter.

There is enough information on the Internet about the reign of Rurik; after studying it, we can conclude that during the reign of Rurik, the falcon was a symbol of worship and pride. Evidence of this is the image of a falcon recovered during excavations from Staraya Ladoga on various artifacts from the second quarter of the 10th century.

Why did the falcon become a symbol of worship and pride? There are many different hypotheses. After studying the materials, I formed my own hypothesis which I will tell you.

During the reign of Rurik, the peoples of Rus' worshiped the gods. Gods are forces of nature or mythical that have helped or harmed people. None of the people could see God with their own eyes. So that worship would not go anywhere, people created idols according to their own imagination. Idols were created by carving an image from stone, carving from wood and in other ways, but they were all inanimate, and since living things strive to communicate with living things, the peoples wanted to see the gods animate, that is, reincarnated into birds, animals, etc.

One of the most revered gods of that time was considered Perun - the thunder god, patron of the prince and his squad. The name Perun has the meaning of beating, striking, striking (with thunder and lightning).

The falcon, which is considered the coat of arms of Rurik, is called Rarog. In Slavic mythology, Rarog is a fiery spirit associated with the cult of the hearth. Rarog was also considered a fire bird.

Having connected these links into a single chain, the conclusion suggests itself that Perun, Rarog and the armorial falcon are one of the three components. Perun is a striking lightning, Rarog is a fiery bird, a falcon is a fearless bird of prey that attacks with lightning speed. Thus, it becomes clear that, according to the peoples of that time, the falcon was the bird into which the god Perun was reincarnated. And that is why the falcon became a revered bird and an image on the coat of arms.

By the way, Sokol is still the official symbol of cities.

Hanging seal

Seal of Princess Olga.

Coats of arms of ancient Rus'

Image #1 Image #2

On various Internet resources there are many similar pictures that claim that a particular sign belongs to a particular person, but there is no specific evidence of this fact. I don’t know whether the images are true, but I won’t be so skeptical and believe the authors of the images, posting them for viewing by visitors to this site.

Official seal

Copper seal of Svyatoslav I.

An image of Svyatoslav Igorevich’s seal is floating around the Internet, but no one bothered to give a description of where and under what circumstances this thing was found.

If you look at it, the coat of arms of Svyatoslav depicted there does not look like an ancient copper thing, but it is very similar to the drawing number 2.

How did “Rurik’s falcon” turn into a bident - how many people there are, so many versions. However, one thing is clear that similar bidents were also used by other peoples. It is difficult even for historians to understand who was first and who adopted it.

Seal

Hanging seal of Yaropolk I.

Imprint of the hanging seal of Yaropolk Svyatoslavich.

Coat of arms

1. Silver coin of Vladimir I 2. Hanging seal of Vladimir I.

On the obverse of the silver coin there is an image of Vladimir, on the reverse there is a coat of arms, which has an addition in the center, unlike the coat of arms of Svyatoslav.

Let's look at the pictures and, by comparison, we can see that there are no exact images. Conclusion: you shouldn’t put much faith in artists.

The imprint of the hanging seal apparently depicts Vladimir himself, which is extremely difficult to understand, however, the author of the recovered artifact claims exactly this. Let's believe and admire the ancient thing.

There are many versions and disputes about the image on the coat of arms of Vladimir. I won’t go deep into fantasies and imaginations, but will simply repeat the drawing. One thing becomes clear: the coat of arms is written in one line without a break. This is the coat of arms of Svyatoslav, which became the basis of the coat of arms of Vladimir. Vladimir added something in the form of some kind of monograms to the base of Svyatoslav’s coat of arms. What is this? For beauty or deep intent is a mystery until today.

Coat of arms

Srebrenik of Svyatopolk I.

The reverse of the silver coin depicts the coat of arms of Svyatopolk. Svyatopolk did not continue the coat of arms designed by his uncle in the form of a three-pointed geometric figure. Svyatopolk took as a basis the spirit-end figure, which was the coat of arms of his grandfather, Svyatoslav. Apparently, after all, the main meaning was laid precisely in two peaks, but Svyatopolk considered the third peak, invented by Vladimir, perhaps for beauty or to stand out as original, as unnecessary, but changed one of the pointed peaks to a cross. And this has a deep meaning, since in those days Rus' was massively acquiring the Orthodox faith.

Coat of arms

Srebrenik Yaroslav Mudrov.

On the reverse of the silver coin we again see the coat of arms with three peaks, the so-called trident of Vladimir. Many historians believe that Yaroslav repeated the geometry of his father’s coat of arms, thereby continuing the family sign, performing it in a simple, uncomplicated form.

Seal

Vistula seal of Izyaslav I.

The author, having posted this item, declared that it belonged to Izyaslav, without describing what was depicted on the seal. Since the image is not clear, one may doubt the reality. But I didn't find anything else.

Seal

№1

№2

Vistula seal of Svyatoslav II.

I found two different seals that were listed as the seal of Svyatoslav Yaroslavich. One might think that one of them is false, but most likely both are valid, since Svyatoslav reigned for a long time in Chernigov and Kiev. Most likely one of them is from Chernigov, the other from Kiev. The first one depicts the Savior on the Throne; it is also kept in the Novgorod museum. The second image was not described.

Seal

Coats of arms appeared in Russia a long time ago, but these were only drawings that did not obey heraldic rules. Due to the lack of knighthood in Rus', coats of arms were not very common. At its very beginning (until the 16th century), Russia was a disunited state, so there could be no talk of a state emblem of Russia. However, despite the fact that the 16th century is considered the final date for the unification of Rus', the state emblem in Russia appears already under Ivan III (1462-1505). It is he who is credited with the establishment of the state emblem, as such. At that time, his seal acted as a coat of arms. On its front side there is a picture of a horseman piercing a serpent with a spear, on the back side there is a double-headed eagle.

The origins of the double-headed eagle go back a long way. The first images of him known to us date back to the 13th century BC. This is a rock carving of a double-headed eagle grabbing two birds with one stone. It served as the coat of arms of the Hittite kings.

Then the double-headed eagle is discovered in the Median kingdom - an ancient power spread over the territory of Western Asia - during the reign of the Median king Cyaxares (625-585 BC). Centuries passed. And now we already see the double-headed eagle on the emblems of Rome. Here he appeared under Constantine the Great. In 326, he chose the double-headed eagle as his emblem. After the founding of the new capital - Constantinople - in 330, the double-headed eagle became the state emblem of the Roman Empire. In Rus', the double-headed eagle appeared after the marriage of John III Vasilyevich and Sophia Paleologus, the niece of the last Byzantine Emperor Constantine XII Paleologus. The history of the relationship between Rus' and Byzantium is very deep and interesting and is a topic for separate work. However, let us briefly address this issue. The first historical mentions of relations between Russia and Byzantium date back to 957 - the year when Princess Olga traveled to Constantinople and converted to Christianity. But then relations with Byzantium in Rus' deteriorated. So in 969-972 a war broke out between them for Bulgaria, which was conquered by Svyatoslav.

Later, in 988, Vladimir the Holy baptized Rus'.

“The adoption of Christianity from Byzantium by Russia widely opened the door to the influence of Byzantine culture, Byzantine ideas and institutions. This influence had a significant impact in the political sphere. Together with Christianity, a stream of new ideas began to penetrate into Rus' political concepts and relationships. On Prince of Kyiv the incoming clergy carried over the Byzantine concept of a sovereign appointed by God not only for the external defense of the country, but also for the establishment and maintenance of internal social order...”

However, there is no further historical evidence of relations between Rus' and Byzantium until 1469, when Pope Paul II proposed the daughter of Thomas Palaiologos Sophia as a wife to the Russian sovereign John III Vasilvich, whose wedding took place in 1472. This marriage did not lead Moscow to a religious union with Rome, but had important consequences for the rise of monarchical power in Moscow. As the husband of the last Byzantine princess, the Grand Duke of Moscow becomes, as it were, the successor of the Byzantine emperor, who was considered the head of the entire Orthodox East. At the request and on the advice of Sofia, a magnificent, complex and strict ceremony began to take place in the Moscow Kremlin at the court of the Grand Duke, following the models of the Byzantine court. From the end of the 15th century, the previously dominant simplicity of relations and direct treatment of the sovereign with his subjects gradually ceased, and he rose above them to an unattainable height. Instead of the former simple and “household” title “Grand Duke Ivan Vasilyevich,” Ivan III takes on the magnificent title: “John, by the grace of God, Sovereign of All Rus' and Grand Duke of Vladimir and Moscow and Novgorod and Pskov and Tver and Ugra and Perm and Bulgaria and others.”

In relations with small neighboring lands, the title of Tsar of All Rus' appears. Another title adopted by the Muscovite sovereigns, “autocrat” is a translation of the Byzantine imperial title autocrator; This title originally meant an independent sovereign, not subordinate to any external authority, but Ivan the Terrible gave it the meaning of the absolute, unlimited power of the monarch over his subjects. Since the end of the 15th century, the Byzantine coat of arms - a double-headed eagle (which is combined with the former Moscow coat of arms - the image of St. George the Victorious) appears on the seals of the Moscow sovereign. This is how Rus' designated its continuity from Byzantium, which is the first reflection of its development on the coat of arms...

The formation of the Russian coat of arms from Ivan III to Peter I

Already at the very beginning of development Russian coat of arms we see it intertwined with the history of Rus'. An interesting fact is that the eagle on the seals of John III was depicted with a closed beak and looked more like an eaglet than an eagle. If you look at Russia of that period, you can see that it is a young state that is just beginning to take shape as a centralized one. The first reliable evidence of the use of the double-headed eagle as a state emblem is the seal of John III Vasilyevich on the exchange document of 1497 with his nephews, princes Fyodor and Ivan Borisovich Volotsky.

During the reign Vasily III Ioannovich (1505-1533) the double-headed eagle is depicted with open beaks, from which tongues protrude. This, for example, is evidenced by the seal attached in 1523 to the record of the sovereign and Grand Duke Vasily Ioannovich when he departed with the army for Kazan. In short, if we approach it from a purely artistic point of view, we can say that the eagle is starting to get angry. At the same time, having examined Russia at that time, we note that it was strengthening its position and becoming a new center of Orthodoxy. This fact was embodied in the theory of the monk Philotheus “Moscow - the Third Rome”, known from the monk’s letter to Vasily III.

During the reign of John IV Vasilievich (1533-1584), Rus' won decisive victories over the Kazan and Astrakhan kingdoms and annexed Siberia. The growth of the power of the Russian state was also reflected in its coat of arms. Double headed eagle on state seal crowned with one eight-pointed crown Orthodox cross above her. On the obverse of the seal on the eagle's chest there is a shield of a carved, or “Germanic” shape, with a unicorn - the personal sign of the king. The fact is that all the symbols used in the personal symbolism of John IV are taken from the Psalter, which indicates the rooting of Christianity in Rus'. On the reverse side of the seal on the eagle's chest is a shield with the image of St. George beating a serpent. Subsequently, this side of the seal will play an important role in the formation of the Russian coat of arms. The image of the Moscow coat of arms on the chest of an eagle becomes traditional. However, in accordance with the ancient Russian icon painting tradition, St. George is facing the right side of the viewer, which contradicts the heraldic rules.

21 February 1613 Zemsky Sobor elected Mikhail Fedorovich Romanov to the kingdom. This put an end to the Troubles, which, in the period between the death of Ivan the Terrible and the accession to the throne of Mikhail Romanov, undermined the spirit of the Russian people and almost eradicated Russian statehood. Russia was on the path to prosperity and greatness. During this period, the eagle on the coat of arms “started up” and spread its wings for the first time, which could mean the “awakening” of Russia after a long sleep, and the beginning new era in the history of the state. By this period, Russia had completely completed its unification and had already managed to become a single and fairly strong state. And this fact is symbolically reflected in the state emblem. Above the eagle, instead of an eight-pointed cross, a third crown appeared, which meant the Holy Trinity, but was interpreted by many as a symbol of the unity of Great Russians, Little Russians and Belarusians.

Alexei Mikhailovich Romanov (1645-1676) managed to end the Russian-Polish conflict by establishing the Truce of Andrusovo with Poland (1667), under which Russia was able to “show itself” to all of Europe. Russian state occupies quite a significant place next to European states. During the reign of Alexei Romanov, the appearance of a new image of the coat of arms was also noted. This is due to the fact that, at the request of the tsar, the Holy Roman Emperor Leopold I sent his king of arms Lavrentiy Khurelevich to Moscow, who in 1673 wrote an essay “On the genealogy of Russian great princes and sovereigns, showing the kinship between Russia and sovereigns through marriages.” eight European powers, that is, Caesar of Rome, the kings of England, Denmark, Spain, Poland, Portugal and Sweden, and with the image of these royal coats of arms, and in the middle of them the Grand Duke St. Vladimir, at the end of the portrait of Tsar Alexei Mikhailovich.”

It was the starting point for the development of Russian heraldry. The state eagle of Alexei Mikhailovich was the prototype of subsequent official images of the Russian armorial eagle. The eagle’s wings are raised high and fully open, which symbolized the complete establishment of Russia as a solid and powerful state; Its heads are crowned with three royal crowns, a shield with the Moscow coat of arms is placed on its chest, and a scepter and orb in its paws. An interesting fact is that before the attributes of monarchical power appeared in the eagle’s paws, the eagle’s claws, starting from the eagle on the marble slab of the Xiropotamian monastery in Athos (Byzantium, 451-453), gradually unclenched, as if in the hope of grabbing something, until they took orb and scepter, thereby symbolizing the establishment of an absolute monarchy in Rus'.

In 1667, with the help of Lavrenty Khurelevich, an official explanation of the Russian coat of arms was given for the first time: “The double-headed eagle is the sovereign coat of arms of the Great Sovereign, Tsar and Grand Duke Alexei Mikhailovich of All Great and Lesser and White Russia, the autocrat, His Royal Majesty of the Russian Empire, on which three crowns are depicted , signifying the three great Kazan, Astrakhan, Siberian glorious kingdoms, submitting to the God-protected and highest power of His Royal Majesty, the Most Gracious Sovereign... on the Persians is the image of the heir; in the box there is a scepter and an apple, and they reveal the most merciful Sovereign, His Royal Majesty the Autocrat and Possessor.” As you can see, the description gives a new interpretation of the elements of the coat of arms. It is dictated by diplomatic considerations and should testify to the greatness of Russia.

"From Ancient Rus' to the Russian Empire." Shishkin Sergey Petrovich, Ufa.

Complete collection of laws Russian Empire"Collection 1. St. Petersburg, 1830
“Collection of state charters and agreements” part 1. M, 1813
Brockhaus and Efron “Chronology of General and Russian History.” St. Petersburg, 1905
Brockhaus and Efron “Encyclopedia” vol. 17. St. Petersburg, 1893
Von Winkler P.P. "State Eagle" St. Petersburg: type. E. Hoppe, 1892
“Anthology on the history of the USSR XVI - XVII centuries.” M, 1962
Vilinbakhov G.V. “State heraldry of Russia at the end of the 17th - first quarter of the 18th century. (on the issue of the formation of absolutism in Russia)” // Abstract of the dissertation for the degree of candidate of historical sciences. L, 1982
“Heraldry” // Materials and research of the State Hermitage. L: GE, 1987 (1988)
Noble families of the Russian Empire.” St. Petersburg, 1993
“History of Russia in persons and dates” Dictionary-reference book. St. Petersburg, 1995
Kamentsev E.I., Ustyugov N.V. “Russian sphragistics and heraldry.” M, 1974
N.M. Karamzin “Tales of the Ages”. M., 1988
Lakier A.B. “Russian heraldry”. M: Book, 1990
Lebedev V. “Sovereign Eagle of Russia.” M: Rodina, 1995
Lukomsky V.K. “The coat of arms as a historical source” // Brief reports on reports and field research of the Institute of the History of Material Culture. M, 1947; issue 17.
Lukomsky V.K. “Stamp examination (cases and methods of application)” // “Archival file” 1939 N 1 (49).
Lukomsky V.K. “On heraldic art in Russia.” St. Petersburg, 1911.
“The new coat of arms approved by Emperor Paul.” 1799, B. M. and G.
Pushkarev S.G. “Review of Russian History.” Stavropol, 1993.
Khoroshkevich A.A. “Symbols of Russian statehood.” M., 1989
G. Vilinbakhov “Pedigree of the Russian coat of arms” // “Motherland” 1993 N1
Shilanov V., Semenovich N. “Flags of the Russian Fleet” // “Soviet Museum”, 1990. N 3(113), p.59
Konov A. “Russian Heraldry” // “Neva” 1985 N2.

Sergey Beletsky

THE ANCIENT HERALDRY OF RUSSIA1

In Russian literature, the term “heraldry” in relation to the study of personal and city emblems of the Russian Middle Ages is practically not used: researchers replace it with a neutral concept - emblems.

“A characteristic feature of a coat of arms is its heredity... An image... can be considered a coat of arms only when it passes from father to son, from generation to generation,” emphasized E. I. Kamentseva and N. V. Ustyugov in the textbook on Russian sphragistics and heraldry (Kamentseva, Ustyugov 1974: 5–7).

Indeed, in the XIV–XVII centuries. Russia did not know coats of arms in the strict sense of the word. Widely known from coins and seals of this time, images of warriors, animals, birds, etc., although theoretically they could be inherited, did not have canonical iconography. However, there is a large group of sources whose affiliation with symbols of power is not seriously disputed by anyone. It's about about the so-called signs of the Rurikovichs - bidents or tridents or forms derived from them, images of which are marked on a variety of objects, including on the oldest Russian coins and seals. Most researchers recognize the significance of the Rurikovich signs as personal and tribal symbols of the Russian princes of the 10th–13th centuries. But can the signs of the Rurikovichs be considered coats of arms?

Currently, more than two thousand objects bearing images of the signs of the Rurikovichs are known. The range of monuments with images of these signs is very wide: pendant seals and seals, applied seals and signet rings, items of weapons and equipment of a warrior, works of applied art and tools, household and building ceramics, etc. Thanks basic research Several generations of historians (for historiography see: Molchanov 1997: 104–115) have established that the genesis of the sign is based on the principle of the appearance or disappearance of spots that gave the sign individual features. Earliest known

signs of the Rurikovichs date back to the end of the 9th century, and in the middle of the 13th century. Rurikovich signs completely disappear from everyday life.

The problem of determining the heraldry of the signs of the Rurikovichs traditionally encounters a significant difficulty. The design of the coat of arms, as is known, was subject to strict rules, and, likewise, the inheritance of the coat of arms when passing from father to son was subject to strict rules.

Meanwhile, the literature has firmly established the opinion that the son of the owner of the trident could use the bident, and his son, in turn, could return to the trident. If this is so, then the inheritance of a sign when passing from father to son turns out to be unsystematic. But is it?

I believe that the only way to verify this is to return to the original source, that is, to objects bearing images of the signs of the Rurikovichs.

1. SIGNS OF RURIK VIEWS ON ANCIENT RUSSIAN COINS

At present, it can be considered established (Sotnikova, Spassky 1983; Sotnikova 1995) that the oldest Russian coins were minted by only three princes: Vladimir Svyatoslavich (Fig. 1, 1–5), Yaroslav Vladimirovich (Fig. 1, 9, 10) and Svyatopolk Yaropolchich (Fig. 1, 6–8). In accordance with the identity of the coins, the signs on these coins are also personalized. A trident with wide side teeth, a thinner central tooth and a triangular leg, placed on the coins of Vladimir the Holy, is attributed to Vladimir Svyatoslavich himself. A trident with wide side teeth, a slightly narrower central tooth, topped

circle, and a triangular leg, occupying central part reverse of coins of Yaroslav the Wise and imitations of these coins, attributed to the prince himself. Finally, a bident with a wide right tooth, a cruciform or topped with a cross left tooth and a triangular leg, placed on the reverse of the coins of Svyatopolk Yaropolchich, is also attributed to the prince himself.

Note that Yaroslav's trident differs from his father's trident by one element - it has a more complex top of the central prong. Otherwise, the signs of Yaroslav and Vladimir are the same. The difference in the form of the signs of Vladimir and Svyatopolk is usually explained by the origin of Svyatopolk - the posthumous son of Yaropolk Svyatoslavich, nephew of Vladimir, adopted by the Grand Duke of Kyiv (Lav.: stb. 33–34).

2. SIGNS OF THE RURIK VIEWS ON ANCIENT RUSSIAN SEALS

The presence of princely signs on ancient Russian act seals is a fact long noted in the literature. Most of the known seals with images of princely signs date back to the 12th–13th centuries. By the X–XI centuries. only two seals relate2 (Yanin 1970: 34–41, No. 1, 2). The seal (Fig. 2, 1), found during excavations in 1912 in the Church of the Tithes in Kyiv, has repeatedly attracted the attention of specialists. On both sides of this seal there are identical two-prongs with vertical teeth and a leg in the shape of a triangle, pointing down. Around the bidents there were circular inscriptions, reconstructed as a distorted spelling of the name Svyatoslav - “(Σφενδο)σϑλα(βοζ)” (Molchanov 1988: 50–52; Molchanov 1994). The seal (Fig. 2, 2), found in Novgorod in an outlier from the layer of the 19th tier (1134–1161) of the Nerevsky excavation, bears on one side an image of a trident, surrounded by a fragmentarily preserved inscription “Izas(la)oso” (Yanin 1955 ; Yanin 1970: 41, No. 2; Molchanov 1985: 68, note 15). The side teeth of the trident are wide, converging to a sharp apex, the thin central tooth ends with a cross and rests on an oval, the lower part of which forms the leg of the trident, divided in two by a vertical line. Above the line of the base of the trident, the vertical line dividing the leg is itself divided into three, which, apparently, was supposed to imitate braiding. The image and inscription on the other side are not readable.

Thus, it becomes obvious that the bident of Svyatopolk Yaropolchich continues the development of the sign of his grandfather, which had the shape of a bident. The sign of Vladimir Svyatoslavich differs from his father’s tamga by one element, but this element fundamentally changes the basis of the sign - with the addition of a central prong, the bident turns into a trident. In other words, Vladimir’s trident is a derivative of Svyatoslav’s bident. Izyaslav Vladimirovich’s trident differs from his father’s tamga in the shape of the top of the central tooth. The tridents of Izyaslav and Yaroslav Vladimirovich differ from each other in the design of the top of the central tooth.

3. Rurikovich SIGNS IN GRAFFITI ON COINS

The signs of the Rurikovichs, recorded among graffiti on coins, were introduced into scientific circulation in the codes of 1991 and 1994. (Dobrovolsky, Dubov, Kuzmenko 1991; Nakhapetyan, Fomin 1994), as well as in the articles of E. A. Melnikova (Melnikova 1994; 1995; 1996; 1998; Arendar, Melnikova 1995)3.

Currently, at least thirteen signs of the Rurikovichs are known, scratched on coins. The oldest of them (Fig. 3, 3) is recorded on a coin of the 9th century. (?) from a treasure near the village of Pogorelshchina, hidden in the first or second decade of the 10th century. Thus, the sign on the coin was scratched, most likely, during the years of the great reign of Igor Rurikovich. Consequently, the bident definitely appears in Rus' not during the reign of Svyatoslav Igorevich, but already during the life of his father.

Graffito in the form of a bident (Fig. 3, 12) was applied to the coin of 974/975.

This bident could not have been scratched on the coin during the life of Svyatoslav Igorevich (†972), since the coin was minted after the death of the prince. It is very likely that Svyatoslav’s bident was inherited without changes by his eldest son, Yaropolk Svyatoslavich, who took the Kiev table after the death of his father. Perhaps the bident on a coin from a treasure hidden around 975 (Fig. 3, 11) was also scratched during the years of the great reign of Yaropolk Svyatoslavich.

Among the graffiti on coins, a group of two-prongs stands out (Fig. 3, 1, 2, 7, 8), the teeth of which are depicted not as an outline, but as simple vertical lines. The presence of a triangular stem on these two-prongs allows us to confidently consider them as Rurikovich’s two-prongs. The graffito on the coin of 877/878 (Fig. 3, 1) from a treasure hidden in the first half of the 880s was applied during the reign of Rurik in Novgorod. The origin of the coin of 894 is unclear, so the graffito (Fig. 3, 2) on it could have been scratched both during the reign of Igor Rurikovich and later.

Two-prongs (Fig. 3, 7, 8) are scratched on coins of 979/980 and 988/989, minted after the death of Yaropolk. Thus, during the years of the great reign of Vladimir Svyatoslavich, the bident continued to remain a real symbol of power. At the end of the X - beginning of the XI centuries. the only known representative of the senior branch of the Rurik family was Svyatopolk Yaropolchich. It was he who had the right to inherit from his father both the family bident and the great Kiev table. I guess the graffiti on the coins

979/980 and 988/989 may be associated with the period of the Turov reign of Svyatopolk Yaropolchich and confirm Svyatopolk’s opposition to Vladimir, who occupied the grand-ducal table. Svyatopolk's demonstrative use of the ancestral bident actually meant his claim to supreme power in the state. The front of the Prince of Turov could have been the reason for his arrest. Boleslav I's campaign against Kyiv (1013) forced Vladimir not only to release Svyatopolk from captivity, but also, probably, to conclude an agreement with him. The result of the agreement was, obviously, mutual concessions: Vladimir was forced to proclaim Svyatopolk as heir to the throne, and in return Svyatopolk was forced to recognize himself as Vladimir’s vassal and make a change in the form of the personal family sign. Note that this change was made by complicating the prong of the bident, that is, following the example of changing the shape of the trident when it was inherited by Vladimir’s sons.

The entire course of events of 1014–1015 convinces us of the correctness of the reconstruction. - Yaroslav Vladimirovich’s refusal to pay an annual lesson to Kyiv; Vladimir’s preparation for a campaign against Novgorod; an attempt of armed rebellion with the participation of mercenaries undertaken by Yaroslav; an attempt by the Kyiv boyars who supported Boris Vladimirovich to hide the fact of Vladimir’s death due to the presence of Svyatopolk in Kyiv; noted in the chronicle (which spoke very unflatteringly about Svyatopolk) recognition of Svyatopolk’s seniority

on the part of Boris4 - Vladimir’s favorite and the most likely, from the chronicler’s point of view, contender for the Kiev great table. It is obvious that Vladimir, Svyatopolk, and Boris behaved in accordance with the agreement reached, according to which the great reign after Vladimir was to pass to Svyatopolk.

Images of bidents (Fig. 3, 4, 5, 9) are scratched on coins of 913/914, 919/920 and 924/925. The coins are not associated with specific treasure complexes, and their origin is not established. These graffiti should be correlated with the reign of one of the great Kyiv princes - from Igor Rurikovich to Svyatopolk Yaropolchich.

Graffito on a Byzantine coin of 945–959, from the Yerilovsky treasure in the Pskov region, hidden in the late 70s. X century (Fig. 3, 13), has the shape of a winged sword and in a stylized form conveys the image of the trident of Vladimir Svyatoslavich. The leg of a bident (Fig. 5, 1) from Novgorod was stylized in exactly the same way. Dating the application of graffiti on the coin to the 960–970s, I believe it is possible to associate its appearance with the period of the Novgorod reign of Vladimir Svyatoslavich.

Graffito on a dirham of the 9th century. from the Svirstroy treasure, hidden in the second decade of the 11th century, has the shape of a trident with a central tooth crowned with a rhombus (Fig. 3, 6). It is the shape of the top of the central tooth that is hallmark tridents that belonged to Izyaslav and Yaroslav Vladimirovich, so the graffiti sign most likely belonged to one of the sons of Vladimir the Saint.

Graffito scratched on a coin of 910/911. (Fig. 3, 10), can be interpreted as a bident (Beletsky 2001: 103–106). A special feature of the sign is the lower part of the leg, from the base of which two thin lines extend, ending in small crosses. If we consider crosses as an ornamental device, then the closest analogy to the sign is the sign (Fig. 4, 1), scratched on a horn ridge from a layer of the 10th - early 11th centuries. at the site of Idnakar in Udmurtia (Amelkin 1987). Sign

has the appearance of a trident, the side teeth and the base of which are indicated by an outline, and the central tooth has the form of a short stroke intersecting the upper contour of the base of the sign. The triangular leg of the sign is complemented by a bifurcation. The central tooth of the sign on the ridge is carved much deeper than the rest of the outline of the sign. Thus, the forked leg of the sign on the crest refers to the original bident (Fig. 4, 2), and not to the trident into which the bident was converted. Obviously, the bident on the ridge belonged to the son of the man who used the ancestral bident of the Rurikovichs. We can hardly talk about the eldest son of the owner of the bident, since

the latter received after the death of his father the right to use the ancestral bident. The above brings us to the most likely owner of the sign - the second son of Svyatoslav Igorevich, Oleg Drevlyansky. If the personification of the sign on the crest is correct, then the sign in the graffito on the coin of 910/911 can also be attributed to Oleg Svyatoslavich. (Beletsky 2001: 103–106).

Thus, the genealogy of the signs of the Rurikovichs, taking into account the graffiti on the coins, was supplemented by the signs of Oleg of Drevlyansky and another, as yet unnamed, son of Vladimir the Holy, information about the use of the bident by Rurik, Igor and Yaropolk, as well as information about the use of the ancestral bident by Svyatopolk Yaropolchich in the earlier period 1013

4. SIGNS OF RURIK VIEWS ON DIFFERENT OBJECTS

Wooden objects with carved images of signs in the shape of a bident and a trident were found in Novgorod (Kolchin 1968: 22, fig. 12, 3, 8). A stylized bident (Fig. 5, 1) was discovered on an object from the layer of the 28th tier of the Nerevsky excavation (953–972). A trident carved on a float (Fig. 5, 2) was found in the layer of the 27th tier of the Nerevsky excavation (972–989), that is, it comes from deposits that formed during the Novgorod reign of Vladimir and during the years of civil strife between the Svyatoslavs.

The image of a trident is carved on a wooden zoomorphic pommel (Fig. 5, 3), found in the layer of the 23–24th tiers of the Trinity VII excavation in Novgorod (Dubrovin 2000: 425, Fig. 160). The leg of a bident scratched on a slate whorl from Borovsky Bath near Luga is designed in a similar way (Mikhailova, Sobolev, Beletsky 1998: 119–120). Noteworthy are the two processes extending from the base of the trident on the zoomorphic pommel.

A similar element was recorded in the trident depicted on a bone object found in the early 1960s. during excavations of a settlement near the village of Zhovnino - a child of the ancient Russian Zhelnya (Fig. 5, 7). In the latter case, the sign is presented in a ceremonial version: the base and triangular leg are decorated with a complex wicker pattern. The braid, including its free ends hanging on both sides of the leg, is a decorative element, and the sign itself on the bone object from Zhelnya can be quite definitely attributed to Vladimir the Saint (Kilievich 1965: 193). Taking into account the fact that the master who carved the sign on the Novgorod zoomorphic pommel tried rather clumsily to convey the elements of a wicker ornament, the processes at the base of this trident should also be regarded as decorative elements, and the sign itself on the wooden pommel can be attributed to Vladimir Svyatoslavich.

The image of a trident (Fig. 6, 1) is scratched on a blank stone sinker from the layer of the 24th tier of the Nerevsky excavation site (1025–1055) in Novgorod (Yanin 1982: 150). The top of the trident has a diamond-shaped end, similar to the trident in the graffito on a coin from the Svirstroy treasure (Fig. 3, 6).

The trident scratched on a bone plate (Fig. 6, 6) found during excavations of the Taman settlement in 1931 has the same diamond-shaped end to the central tooth (Miller 1932: 59). The sign on the Tmutarakan plate differs from Vladimir’s trident by not one, but two elements: in addition to the rhombus at the top of the central tooth, it also has a more complex shape of the leg, the triangular part of which is supplemented with a cross. It is obvious that between the trident of Vladimir the Saint and the trident on the plate there should have been an intermediate link, ensuring the gradual nature of the development of the sign.

Such an intermediate link is the tridents depicted in the graffito on the coin and on the stone sinker blank: differing from Vladimir’s trident by one element, they also differ by one element from the trident on the Tmutarakan plate. If the sign on the sinker and in the graffito conveys the type of trident that belonged to the son of Vladimir, then the sign on the Tmutarakan overlay most likely belonged to the son of this son, that is, the grandson of Vladimir the Holy. The most likely owner of the sign on the Tmutarakan overlay is Prince Evstafiy Mstislavich - the only son of Mstislav of Tmutarakan (Laurel: 150). By the time of the death of Eustathius, who died while his father was still alive, Mstislav Vladimirovich’s residence was already Chernigov. The place of reign of Eustathius is unknown, but it is possible that after moving his residence to Chernigov, Mstislav left his son on the Tmutarakan table. In this case, the sign in the graffito and on the stone sinker blank belonged to Mstislav of Tmutarakan.

During excavations in Kyiv, an animal bone was discovered with a trident scratched on its surface (Tolochko, Gupalo, Kharlamov 1976: 44, Fig. 15, center). The top of the central tooth has not been preserved (Fig. 5, 4), so it is not possible to personify the sign.

A number of objects with images of signs of the Rurikovichs come from the Sarkel excavations. The textbook bone circle (Shcherbak 1959: 364, Fig. 1) with the image of a bident (Fig. 6, 2) can be attributed to the reign of not only Svyatoslav Igorevich, but also Yaropolk Svyatoslavich and even Svyatopolk Yaropolchich, although the first dating is preferable.

The same can be said about two schematic bidents scratched on amphorae (Shcherbak 1959: pl. VI, IX; Flerova 1997: pl. XV, 229, 230) (Fig. 6, 3, 4), comparable to graffiti on oriental coins5. The graffiti on eastern coins can also be compared with the bident (Fig. 5, 6), scratched on an amphora from the excavations of the Taman settlement (Flerova 1997: pl. XVII, 6).

An image of a trident with a cross-shaped top of the central tooth and a leg resting on a cross (Fig. 6, 5) is scratched on the bone handle of an awl found in the Izmer settlement of the 10th–11th centuries. (Kazakov 1991: 348, fig. 8; Kazakov, Beletsky 2004: 73–77). The teeth of the trident find their counterpart in the trident of Izyaslav Vladimirovich. However, it is not necessary to consider the sign on the handle as Izyaslav’s trident: the trident on the awl handle differs from Izyaslav’s trident by one element - the triangular leg is supplemented with a cross.

Exactly the same distinction was previously established for the signs attributed to Mstislav of Tmutarakan and his son Eustathius. If this personification is correct, then the sign on the handle of the awl from the excavations of the Izmer settlement can be attributed to one of the sons of Izyaslav Vladimirovich - Bryachislav or Vseslav.

The image of a bident with a cross-shaped leg was carved on a wooden counting tag (Fig. 7), found in 1998 in the layer of the 26th–27th tiers (970–1020) at the Troitsky-11 excavation site in Novgorod (Kovalev 2003: 37, fig. 1; Gaidukov, Dubrovin, Tarabardina 2001: 81). R.K. Kovalev noted that the sign on the Novgorod tag was personified by V.L. Yanin to Yaropolk Svyatoslavich (Kovalyov 2003: 38). At first glance, such an identification contradicts the previously stated assumption, according to

to whom Yaropolk in the second half of the 970s. used the ancestral bident. However, this contradiction is imaginary. If we assume that Yaropolk received the right to use the ancestral bident only after the death of Svyatoslav (†972), then the question of Yaropolk’s personal ancestral sign in the period before 972 remains open. I believe that Yaropolk Svyatoslavich used a bident with a cross-shaped leg during Svyatoslav’s life, replacing his father on the great Kiev table at those moments when Svyatoslav left Kyiv.

Thus, after considering the marks scratched on various subjects, genealogy of the signs of the Rurikovichs of the 10th–11th centuries. managed to supplement with personal family signs of Mstislav Vladimirovich, Evstafy Mstislavich, Yaropolk Svyatoslavich (before 972) and one of the sons of Izyaslav Vladimirovich.

5. SIGNS OF RURIKOVITCHES IN GRAFFITI ON THE WALLS OF TEMPLES

Important information for the study of Old Russian princely signs is provided by the graffito (Fig. 8) in the Vladimir chapel of the St. Sophia Cathedral in Kyiv (Beletsky 1995; Beletsky 1997: 141–145). The trident was scratched on one of the pillars of the southern gallery, which before the reconstruction was the outer northern wall of the temple (Vysotsky 1966: No. 75). The sign is formed by a complex interweaving of a “ribbon” of uneven width. The wide side teeth of the trident are bent outward, the top of the central tooth is crowned with a cross, the leg is formed by a complex braided knot and ends with an indistinct cross. The completion of the central prong finds its closest correspondence in the design of the top of the central prong of the trident on the seal of Izyaslav Vladimirovich and of the trident on the handle of the awl from the Izmer settlement.

The solution to the question of the ownership of the sign is related to the question of the time of construction of the St. Sophia Cathedral in Kyiv. Summing up the results of a long-term discussion, P. A. Rappoport emphasized: “The ambiguity of information about the time of construction of the St. Sophia Cathedral led to the combination of two points of view... some researchers believe that the cathedral was founded in 1017 and completed in 1031–1032 or 1037 .; others believe that it was founded in 1037 and completed in the 40s. XI century It has been proven that the entire building was erected at once, without significant interruptions in construction” (Rappaport 1982: 11–13).

With any of these datings, neither Izyaslav Vladimirovich (†1001) nor Vseslav Izyaslavich (†1003) even lived to see the foundation of the temple, let alone the time of creation of the fresco decoration. And since the graffito could only be scratched onto the fresco after the temple was erected and painted, both princes can be excluded from the list of likely owners of the sign. Thus, the sign belonged to Bryachislav Izyaslavich (†1044).

By attributing the sign in the graffito to Bryachislav Izyaslavich, we thereby attribute the sign on the handle of the awl from the Izmer settlement to the same prince.

5. SIGNS OF RURIKOVYCHES ON HERALDIC PENDANTS

The so-called “heraldic pendants” are pendants, on one or both sides of which there are images of ancient Russian princely signs or their imitations. Pendants are divided into three groups: early (X–XI centuries), late (XII–XIV centuries) and doubtful (Beletsky 2004).

Here we will talk only about early pendants, represented by metal and bone objects. Metal pendants were the credentials of princely officials of the 10th–11th centuries. The bone pendants were most likely children's toys - imitations of authentic credentials (Beletsky 2011: 47–48).

Most of the princely signs recorded in images on metal pendants are already known to us. On two silver pendants - from Gnezdovo (Beletsky 2004: No. 40) and from Pskov (Ershova 2009: 297–288; Beletsky 2011a: 44–48) - there are images of simple bidents.

The sign on the Gnezdov pendant could belong to one of the great Kyiv princes - from Igor Rurikovich to Svyatopolk Yaropolchich. The Pskov pendant (Fig. 9, 2) comes from a burial that took place no earlier than the 960s - early 970s, so its holder was most likely a representative of Svyatoslav Igorevich. An image of a bident with a cross-shaped leg that belonged to Yaropolk Svyatoslavich is placed on a pendant (Fig. 9, 1) from the excavations of the Kaukai settlement (Beletsky 2004: No. 53). On silver pendants from excavations in Novgorod (Beletsky 2004: No. 29) and in the Rozhdestvensky burial ground (Beletsky 2004: No. 50) there are images of the tridents of St. Vladimir (Fig. 9, 3, 4). The location where another silver pendant was found, identical to the pendant from the Rozhdestvensky burial ground, has not been established (Beletsky, Tarlakovsky 2011: 104). The image of Vladimir's trident (?) is also recorded on a copper alloy pendant from the Peredolsky churchyard; on the other side of this pendant there is an image of a flourishing cross (Beletsky 2004: No. 42).

All other early pendants bear images of princely insignia on both sides. A pendant made of copper alloy, found in Chernigov (Fig. 10, 2), bears a ceremonial image of the trident of St. Vladimir. On the other side there is a marking for the image of a trident, which remained unrealized; most likely, this sign should have belonged to one of Vladimir’s sons (Beletsky 2004: No. 43; Novik, Beletsky 2009: 51–55).

Two almost identical pendants made of copper alloy, found in the Kelgininsky burial ground (Fig. 10, 5–6), bear on one side a ceremonial image of the trident of St. Vladimir (Beletsky 2004: No. 51–52); The left prong of the trident faces upward, and the right prong faces down. On the other side there is a ceremonial image of a trident, extremely close to the trident of Vladimir the Saint, but differing from it in the shape of the leg, the triangular part of which ends with a cross. Obviously, the sign belonged to one of the sons of Vladimir Svyatoslavich. And since the tridents of the younger Vladimirovichs differ from their father’s trident in the shape of the top of the central tooth, I dare to assume that the sign on side “B” of the Kelginin pendants can be attributed to Vladimir’s eldest son, Vysheslav (†1010).

A pendant made of copper alloy, found in the Pobedishche burial ground near Ladoga (Beletsky 2004: No. 34), bears on one side the ceremonial image of the trident of Vladimir the Saint, and on the other - Yaroslav Vladimirovich (Fig. 10, 1).

A pendant made of copper alloy, found at the Rurik settlement near Novgorod (Beletsky 2004: No. 33), bears ceremonial images of the tridents of Vysheslav and Yaroslav Vladimirovich (Fig. 9, 5). A similar combination of ceremonial signs was recorded on two copper alloy pendants cast in the same mold, found at the site of Daugmale (Fig. 9, 6) and in Poozerie (Beletsky 2004: No. 8, 41).

Two pendants, cast from a copper alloy in the same mold (Fig. 10, 3), carry ceremonial images of the tridents of Yaroslav and Mstislav Vladimirovich; one of the pendants was found in Novgorod in the layer of the last quarter of the 11th century. (Beletsky 2004: No. 30), the origin of the other pendant has not been established.

A copper alloy pendant (Fig. 10, 4), found in the vicinity of Kyiv (Beletsky 2004: No. 37), bears on one side a ceremonial image of a trident, the central prong of which is crowned with an image of a bird. This sign most likely belongs to one of the younger Vladimirovichs. On the other side there is a ceremonial image of a trident, the top of the central tooth of which ends in a circle, like Yaroslav Vladimirovich’s trident, and the triangular leg rests on a cross.

If the inheritance of the sign by the sons of Yaroslav the Wise took place according to the same rules according to which the inheritance of the sign by the sons of Vladimir the Holy took place, then this trident can be personified to Vladimir Yaroslavich, the second son of Yaroslav the Wise, who was placed on the Novgorod table in 1034 at the age of 14 years. At that moment, Vladimir was the eldest among the Yaroslavichs, so assigning him the sign of the eldest son seems very likely. During the reign of Vladimir Yaroslavich in Novgorod, in addition to Yaroslav and Mstislav Vladimirovich, only one brother remained on the political scene of Rus' - Sudislav of Pskov. Consequently, the trident with the image of a bird on the central prong belonged to him.

Two almost identical pendants made of copper alloy (Beletsky 2004: No. 28, 38), one of which was found in Novgorod (Fig. 11, 2), and the other in the vicinity of Belgorod (Fig. 11, 1), are carried on both sides by ceremonial images of Vladimir Yaroslavich's trident, teeth facing down. One of the signs has an image of a bird on the cross-shaped end of the leg. Most likely, Vladimir Yaroslavich, being the Novgorod prince, simultaneously controlled the Pskov princely table, and the inclusion of a heraldically unmotivated image of a bird in his trident was intended to attest to the continuity of power that passed to Vladimir after the arrest of Sudislav.

A copper alloy pendant (Fig. 12), found near the village of Tsyblya in the vicinity of Pereyaslav (Beletsky 2011a: 44–45), bears on one side a ceremonial image of Vladimir’s trident. On the other side there is an image of a trident, the side teeth of which are facing different sides: one is up and the other is down. The central prong of the trident is repeated twice: once it faces up and the second time it faces down. Near the top of the central tooth there are two symmetrical curls. If these scrolls are heraldic significant, then the top of the central prong of the trident had the appearance of a miniature trident. In this case, this sign belonged to one of the younger Vladimirovichs.

A bone pendant was found in the layer of the 26th tier (954–973) at the Troitsky excavation site in Novgorod (Fig. 13, 3) (Beletsky 2004: No. 31). On one of its sides there is an image of a bident, later converted into a trident, on the other side there is an image of a trident. The editing of the sign on one of the sides indicates a change in the nature of the power that the child, who was the owner of the pendant, wanted to represent: initially he positioned himself as a representative of both the owner of the bident and the owner of the trident, and later found it necessary to represent the interests of only the owner of the trident, which required alteration of the bident on one side of the pendant into a trident, similar to the trident on the other side. In the mid-970s, as is known, there was a struggle between the Svyatoslavichs, which ended with the death of Oleg of the Drevlyans in the battle of Ovruch and the flight of Vladimir “overseas the sea” (Laur.: 74–75).

The combination of the signs of Svyatoslav and Vladimir on the pendant indicates that the owner of the pendant initially “acted” as an authorized representative of both the Grand Duke of Kyiv and his Novgorod governor.

The alteration of the pendant apparently occurred at the moment when Yaropolk Svyatoslavich replaced his father on the Kiev table: by replacing the bident with a trident, the owner of the pendant “turned” into a representative exclusively of Vladimir Svyatoslavich.

Another bone pendant found in Novgorod (Beletsky 2004: No. 32) bears on one side the image of a bident without a leg, and on the other side there is a belt of geometric ornament, above which there is a cross-shaped figure formed by two perpendicular rows of dots, the sides of the “cross” "are limited by open trapezoidal figures (Fig. 13, 1). The most likely owners of signs without stems are princesses who used simplified versions of the princely signs of their husbands (Beletsky 2004: 272–273). Judging by the exceptional rarity of signs without legs, cases of their use were not very frequent, and in each specific case they were caused by extraordinary circumstances (for example, the widowhood of the owner of the sign). In particular, the sign on the Novgorod pendant could belong to Princess Olga (†969), the widow of Igor Rurikovich.

A bone pendant from excavations of mounds near the village of Prudyanka (Beletsky 2004: No. 39; Beletsky 2011a: 47–48) bears on one side a ceremonial image of the trident of St. Vladimir, scratched extremely ineptly (Fig. 13, 2).

Thus, heraldic pendants replenished the genealogy of the signs of the Rurikovichs of the 10th–11th centuries. signs of the widow of Igor Rurikovich Olga, Sudislav Vladimirovich, Vladimir Yaroslavich and another son of Vladimir the Saint, who remains unnamed.