The chronicle of the ancient Slavic state was almost forgotten thanks to the German professors who wrote Russian history and set as their goal to rejuvenate the history of Rus', to show that the Slavic peoples were supposedly “virginly pure, not stained by the deeds of the Russians, Antes, barbarians, Vandals and Scythians, whom everyone remembered very well.” world".
The goal is to tear Rus' away from the Scythian past. Based on the work of German professors, a domestic historical school arose. All history textbooks teach us that before baptism, wild tribes lived in Rus' - “pagans”.
This is a big Lie, because history has been rewritten many times to please the existing ruling system - starting with the first Romanovs, i.e. history is interpreted as beneficial to this moment the ruling class. Among the Slavs, their past is called Heritage or Chronicle, and not History (the word “Let” preceded, introduced by Peter the Great in 7208 years from S.M.Z.H., the concept of “year”, when instead of the Slavic chronology they introduced 1700 from the supposed Nativity of Christ). S.M.Z.H. - this is the Creation / signing / of Peace with the Arim / Chinese / in the summer called the Star Temple - after the end of the Great World War (something like May 9, 1945, but more significant for the Slavs).
Therefore, is it worth trusting textbooks that, even in our memory, have been rewritten more than once? And is it worth trusting textbooks that contradict many facts that say that before baptism, in Rus' there was a huge state with many cities and towns (Country of Cities), a developed economy and crafts, with its own unique Culture (Culture = Kultura = Cult of Ra = Cult of Light). Our ancestors who lived in those days had a vital Wisdom and worldview that helped them always act according to their Conscience and live in harmony with the world around them. This attitude to the World is now called the Old Faith (“old” means “pre-Christian”, and previously it was called simply - Faith - Knowledge of Ra - Knowledge of Light - Knowledge of the Shining Truth of the Almighty). Faith is primary, and Religion (for example, Christian) is secondary. The word “Religion” comes from “Re” - repetition, “League” - connection, unification. Faith is always one (there is either a connection with God or there is not), and there are many religions - as many as there are Gods among the people or as many ways as intermediaries (popes, patriarchs, priests, rabbis, mullahs, etc.) come up with to establish connection with them.
Since the connection with God established through third parties - intermediaries, for example - priests, is artificial, then, in order not to lose the flock, each religion claims to be “Truth in the first instance.” Because of this, many bloody religious wars have been and are being waged.
Mikhailo Vasilyevich Lomonosov fought alone against the German professorship, arguing that the history of the Slavs goes back to ancient times.
Ancient Slavic state RUSKOLAN occupied lands from the Danube and the Carpathians to the Crimea, the North Caucasus and the Volga, and the subject lands captured the Trans-Volga and South Ural steppes.
The Scandinavian name for Rus' sounds like Gardarika - a country of cities. Arab historians also write about the same thing, numbering Russian cities in the hundreds. At the same time, claiming that in Byzantium there are only five cities, the rest are “fortified fortresses.” In ancient documents, the state of the Slavs is referred to as Scythia and Ruskolan.
The word “Ruskolan” has the syllable “lan”, which is present in the words “hand”, “valley” and means: space, territory, place, region. Subsequently, the syllable “lan” was transformed into the European land - country. Sergei Lesnoy in his book “Where are you from, Rus'?” says the following: “With regard to the word “Ruskolun”, it should be noted that there is also a variant “Ruskolan”. If the latter option is more correct, then the word can be understood differently: “Russian doe.” Lan - field. The whole expression: “Russian field.” In addition, Lesnoy makes the assumption that there was a word “cleaver”, which probably meant some kind of space. It is also found in other verbal environments. Historians and linguists also believe that the name of the state “Ruskolan” could come from two words “Rus” and “Alan” after the names of the Rus and Alans who lived in a single state.
Mikhail Vasilievich Lomonosov had the same opinion, who wrote:
“The same tribe of Alans and Roxolans is clear from many places of ancient historians and geographers, and the difference is that Alans are the common name of an entire people, and Roxolans are a word derived from their place of residence, which, not without reason, is derived from the River Ra, as among ancient writers is known as Volga (VolGa).”
The ancient historian and scientist Pliny puts the Alans and Roxolans together. Roksolane, by the ancient scientist and geographer Ptolemy, is called Alanorsi by figurative addition. The names Aorsi and Roxane or Rossane in Strabo - “the exact unity of the Rosses and Alans asserts, to which the reliability is increased, that they were both of the Slavic generation, then that the Sarmatians were of the same tribe from ancient writers and are therefore attested to have the same roots with the Varangians-Russians.”
We also note that Lomonosov also refers to the Varangians as Russians, which once again shows the fraud of the German professors, who deliberately called the Varangians alien, and not Slavic people. This fraud and the birth of the legend about the calling of a foreign tribe to reign in Rus' had a political background in order to Once again The “enlightened” West could point out to the “wild” Slavs how dense they were, and that it was thanks to the Europeans that the Slavic state was created. Modern historians, in addition to adherents of the Norman theory, also agree that the Varangians are precisely a Slavic tribe.
Lomonosov writes:
“According to Helmold’s testimony, the Alans were mixed with the Kurlanders, the same tribe of the Varangian-Russians.”
Lomonosov writes - Varangians-Russians, and not Varangians-Scandinavians, or Varangians-Goths. In all documents of the pre-Christian period, the Varangians were classified as Slavs.
Lomonosov further writes:
“The Rugen Slavs were called for short the Ranas, that is, from the Ra (Volga) River, and the Rossans. This will be more clearly demonstrated by their resettlement to the Varangian shores. Weissel from Bohemia suggests that the Amakosovians, Alans, and Wends came from the east to Prussia.”
Lomonosov writes about the Rugen Slavs. It is known that on the island of Rügen in the city of Arkona there was the last Slavic pagan temple, destroyed in 1168. Now there is a Slavic museum there.
Lomonosov writes that it was from the east that Slavic tribes came to Prussia and the island of Rügen and adds:
“Such a migration of the Volga Alans, that is, Rossans or Rosses, to the Baltic Sea occurred, as can be seen from the evidence given by the authors above, more than once and not in short time, which is clear from the traces that have remained to this day with which the names of cities and rivers should be honored.”
But let's return to the Slavic state.
Capital of Ruskolani, city Kiyar was located in the Caucasus, in the Elbrus region near the modern villages of Upper Chegem and Bezengi. Sometimes it was also called Kiyar Antsky, named after the Slavic tribe of Ants. The results of the expeditions to the site of the ancient Slavic city will be written at the end. Descriptions of this Slavic city can be found in ancient documents.
"Avesta" in one of the places talks about the main city of the Scythians in the Caucasus near one of the most high mountains in the world. And as you know, Elbrus is the highest mountain not only in the Caucasus, but also in Europe in general. “Rigveda” tells about the main city of the Rus, all on the same Elbrus.
Kiyara is mentioned in the Book of Veles. Judging by the text, Kiyar, or the city of Kiya the Old, was founded 1300 years before the fall of Ruskolani (368 AD), i.e. in the 9th century BC.
The ancient Greek geographer Strabo, who lived in the 1st century. BC. - early 1st century AD writes about the Temple of the Sun and the sanctuary of the Golden Fleece in the sacred city of the Russians, in the Elbrus region, on the top of Mount Tuzuluk.
Our contemporaries discovered the foundation of an ancient structure on the mountain. Its height is about 40 meters, and the diameter of the base is 150 meters: the ratio is the same as that of the Egyptian pyramids and other religious buildings of antiquity. There are many obvious and not at all random patterns in the parameters of the mountain and the temple. The observatory-temple was created according to a “standard” design and, like other Cyclopean structures - Stonehenge and Arkaim - was intended for astrological observations.
In the legends of many peoples there is evidence of the construction on the sacred Mount Alatyr (modern name - Elbrus) of this majestic structure, revered by all ancient peoples. There are mentions of it in the national epic of the Greeks, Arabs, and European peoples. According to Zoroastrian legends, this temple was captured by Rus (Rustam) in Usenem (Kavi Useinas) in the second millennium BC. Archaeologists officially note at this time the emergence of the Koban culture in the Caucasus and the appearance of the Scythian-Sarmatian tribes.
The temple of the Sun is also mentioned by the geographer Strabo, placing in it the sanctuary of the Golden Fleece and the oracle of Eetus. There are detailed descriptions of this temple and evidence that astronomical observations were carried out there.
The Sun Temple was a veritable paleoastronomical observatory of antiquity. Priests who had certain knowledge created such observatory temples and studied stellar science. Not only dates for maintaining were calculated there Agriculture, but also, most importantly, the most important milestones in world and spiritual history were determined.
The Arab historian Al Masudi described the Temple of the Sun on Elbrus as follows: “In the Slavic regions there were buildings revered by them. Among the others they had a building on a mountain, about which philosophers wrote that it was one of the highest mountains in the world. There is a story about this building: about the quality of its construction, about the arrangement of its different stones and their different colors, about the holes made in the upper part of it, about what was built in these holes for observing the sunrise, about the things placed there precious stones and the signs marked in it, which indicate future events and warn against incidents before their implementation, about the sounds heard in the upper part of it and about what befalls them when listening to these sounds.”
In addition to the above documents, information about the main ancient Slavic city, the Temple of the Sun and the Slavic state as a whole is in the Elder Edda, in Persian, Scandinavian and ancient Germanic sources, in the Book of Veles. According to legend, near the city of Kiyar (Kiev) there was sacred mountain Alatyr - archaeologists believe that this was Elbrus. Next to it was the Iriysky, or Garden of Eden, and the Smorodina River, which separated the earthly and afterlife worlds, and connected Yav and Nav (that Light) Kalinov Bridge.
This is how they talk about two wars between the Goths (an ancient Germanic tribe) and the Slavs, the invasion of the Goths into the ancient Slavic state by the Gothic historian of the 4th century Jordan in his book “The History of the Goths” and “The Book of Veles”. In the middle of the 4th century, the Gothic king Germanarech led his people to conquer the world. It was great commander. According to Jordanes, he was compared to Alexander the Great. The same thing was written about Germanarakh and Lomonosov:
“Ermanaric, the Ostrogothic king, for his courage in conquering many northern peoples, was compared by some to Alexander the Great.”
Judging by the testimony of Jordan, the Elder Edda and the Book of Veles, Germanareh after long wars captured almost all Eastern Europe. He fought along the Volga to the Caspian Sea, then fought on the Terek River, crossed the Caucasus, then walked along Black Sea coast and reached Azov.
According to the “Book of Veles,” Germanarekh first made peace with the Slavs (“drank wine for friendship”), and only then “came against us with a sword.”
The peace treaty between the Slavs and Goths was sealed dynastic marriage sisters of the Slavic prince-tsar Bus - Lebedi and Germanarekh. This was payment for peace, for Hermanarekh was many years old at that time (he died at 110 years old, the marriage was concluded shortly before that). According to Edda, Swan-Sva was wooed by the son of Germanarekh Randver, and he took her to his father. And then Earl Bikki, Germanareh’s adviser, told them that it would be better if Randver got the Swan, since both of them were young, and Germanareh was an old man. These words pleased Swan-Sva and Randver, and Jordan adds that Swan-Sva fled from Germanarech. And then Germanareh executed his son and Swan. And this murder was the cause of the Slavic-Gothic War. Having treacherously violated the “peace treaty,” Germanarekh defeated the Slavs in the first battles. But then, when Germanarekh moved into the heart of Ruskolani, the Antes stood in the way of Germanarekh. Germanarekh was defeated. According to Jordan, he was struck in the side with a sword by the Rossomons (Ruskolans) - Sar (king) and Ammius (brother). The Slavic prince Bus and his brother Zlatogor inflicted a mortal wound on Germanarech, and he soon died. This is how Jordan, the Book of Veles, and later Lomonosov wrote about it.
“The Book of Veles”: “And Ruskolan was defeated by the Goths of Germanarakh. And he took a wife from our family and killed her. And then our leaders rushed against him and defeated Germanarekh.”
Jordan. “History is ready”: “The unfaithful family of Rosomons (Ruskolan) ... took advantage of the following opportunity... After all, after the king, driven by rage, ordered a certain woman named Sunhilda (Swan) from the named family to be torn apart for treacherously leaving her husband, tied to fierce horses and causing the horses to run away different sides, her brothers Sar (King Bus) and Ammius (Zlat), avenging the death of their sister, struck Germanarech in the side with a sword.”
M. Lomonosov: “Sonilda, a noble Roksolan woman, Ermanarik ordered to be torn apart by horses because her husband ran away. Her brothers Sar and Ammius, avenging the death of their sister, pierced Yermanarik in the side; died of a wound at one hundred and ten years old"
A few years later, the descendant of Germanarech, Amal Vinitarius, invaded the lands of the Slavic tribe of Antes. In the first battle he was defeated, but then “began to act more decisively,” and the Goths, led by Amal Vinitar, defeated the Slavs. The Slavic prince Busa and 70 other princes were crucified by the Goths on crosses. This happened on the night of March 20-21, 368 AD. On the same night that Bus was crucified, a total lunar eclipse occurred. Also, a monstrous earthquake shook the earth (the entire Black Sea coast shook, there was destruction in Constantinople and Nicaea (ancient historians testify to this. Later, the Slavs gathered strength and defeated the Goths. But the former powerful Slavic state was no longer restored.
“The Book of Veles”: “And then Rus' was defeated again. And Busa and seventy other princes were crucified on crosses. And there was great turmoil in Rus' from Amal Vend. And then Sloven gathered Rus' and led it. And that time the Goths were defeated. And we did not allow the Sting to flow anywhere. And everything worked out. And our grandfather Dazhbog rejoiced and greeted the warriors - many of our fathers who won victories. And there were no troubles and many worries, and so the Gothic land became ours. And so it will remain until the end"
Jordan. “History of the Goths”: Amal Vinitarius... moved the army into the territory of the Antes. And when he came to them, he was defeated in the first skirmish, then he behaved more bravely and crucified their king named Boz with his sons and 70 noble people, so that the corpses of the hanged would double the fear of the conquered.”
Bulgarian chronicle “Baraj Tarikh”: “Once in the land of the Anchians, the Galidzians (Galicians) attacked Bus and killed him along with all 70 princes.” The Slavic prince Bus and 70 princes were crucified by the Goths in the eastern Carpathians at the sources of the Seret and Prut, on the present border of Wallachia and Transylvania. In those days, these lands belonged to Ruskolani, or Scythia. Much later, under the famous Vlad Dracula, it was at the site of Bus’s crucifixion that mass executions and crucifixions were held. The bodies of Bus and the rest of the princes were removed from the crosses on Friday and taken to the Elbrus region, to Etaka (a tributary of the Podkumka). According to Caucasian legend, the body of Bus and other princes was brought by eight pairs of oxen. Bus's wife ordered a mound to be built over their grave on the banks of the Etoko River (a tributary of Podkumka) and in order to perpetuate the memory of Bus, she ordered the Altud River to be renamed Baksan (Busa River).
Caucasian legend says:
“Baksan (Bus) was killed by the Gothic king with all his brothers and eighty noble Narts. Hearing this, the people gave in to despair: the men beat their chests, and the women tore out the hair on their heads, saying: “Dau’s eight sons are killed, killed!”
Those who carefully read “The Tale of Igor’s Campaign” remember that it mentions the long-gone Time of Busovo, the year 368, the year of the crucifixion of Prince Busovo, which has an astrological meaning. According to Slavic astrology, this is a milestone. On the night of March 20-21, turn 368, the era of Aries ended and the era of Pisces began.
It was after the story of the crucifixion of Prince Bus, which became known in ancient world and the plot of the crucifixion of Christ appeared (was stolen) in Christianity.
The canonical Gospels nowhere say that Christ was crucified on the cross. Instead of the word “cross” (kryst), the word “stavros” is used there, which means pillar, and it does not talk about crucifixion, but about pillaring. That is why there are no early Christian images of the crucifixion.
The Christian Acts of the Apostles 10:39 says that Christ was “hanged on a tree.” The plot with the crucifixion first appeared only 400 years later!!! years after the execution of Christ, translated from Greek. The question arises: why, if Christ was crucified and not hanged, did Christians write in their holy books for four hundred years that Christ was hanged? Somehow illogical! It was the Slavic-Scythian tradition that influenced the distortion of the original texts during translation, and then the iconography (for there are no early Christian images of crucifixions).
The meaning of the original Greek text was well known in Greece itself (Byzantium), but after the corresponding reforms were carried out in the modern Greek language, unlike the previous custom, the word “stavros” took on, in addition to the meaning of “pillar,” also the meaning of “cross.”
In addition to the direct source of execution—the canonical Gospels—others are also known. In the Jewish tradition, which is closest to the Christian one, the tradition of the hanging of Jesus is also affirmed. There is a Jewish “Tale of the Hanged Man” written in the first centuries of our era, which describes in detail the execution of Jesus by hanging. And in the Talmud there are two stories about the execution of Christ. According to the first, Jesus was stoned, not in Jerusalem, but in Lud. According to the second story, because Jesus was of royal descent, and stoning was also replaced by hanging. And it was official version Christians for 400 years!!!
Even throughout the Muslim world it is generally accepted that Christ was not crucified, but hanged. In the Koran, based on early Christian traditions, Christians are cursed who claim that Jesus was not hanged, but crucified, and who claim that Jesus was Allah (God) himself, and not a prophet and the Messiah, and also denies the crucifixion itself. Therefore, Muslims, while respecting Jesus, do not reject either the Ascension or the Transfiguration of Jesus Christ, but they reject the symbol of the cross, since they rely on early Christian texts that speak of hanging, not crucifixion.
Moreover, as described in the Bible natural phenomena they simply could not have taken place in Jerusalem on the day of Christ’s crucifixion.
The Gospel of Mark and the Gospel of Matthew say that Christ suffered passionate torment on the spring full moon from Holy Thursday to Good Friday, and that there was an eclipse from the sixth to the ninth hour. The event, which they call an “eclipse,” occurred at a time when, for objective astronomical reasons, it simply could not have happened. Christ was executed during the Jewish Passover, and it always falls on a full moon.
Firstly, there are no solar eclipses during a full moon. During a full moon, the Moon and the Sun are on opposite sides of the Earth, so the Moon cannot block the Earth's sunlight.
Secondly, solar eclipses, unlike lunar eclipses, do not last three hours, as is written about in the Bible. Maybe the Judeo-Christians meant a lunar eclipse, but the whole world did not understand them?...
But sunny and lunar eclipses are calculated very easily. Any astronomer will say that in the year of Christ’s execution and even in the years close to this event there were no lunar eclipses.
The nearest eclipse accurately indicates only one date - the night of March 20-21, 368 AD. This is an absolutely accurate astronomical calculation. Namely, on this night from Thursday to Friday, March 20/21, 368, Prince Bus and 70 other princes were crucified by the Goths. On the night of March 20-21, a total lunar eclipse occurred, which lasted from midnight until three o'clock on March 21, 368. This date was calculated by astronomers, including the director of the Pulkovo Observatory N. Morozov.
Why did Christians write from move 33 that Christ was hanged, and after move 368 they rewrote the “holy” scripture and began to claim that Christ was crucified? Apparently the crucifixion plot seemed more interesting to them and they once again engaged in religious plagiarism - i.e. simply theft... This is where the information in the Bible came from that Christ was crucified, that he suffered torment from Thursday to Friday, that there was an eclipse. Having stolen the plot with the crucifixion, the Jewish Christians decided to provide the Bible with details of the execution of the Slavic prince, without thinking that people in the future would pay attention to the described natural phenomena, which could not have happened in the year of Christ’s execution in the place in which he was executed.
And this is far from the only example of theft of materials by Jewish Christians. Speaking about the Slavs, I remember the myth of Arius’s father, who received a covenant from Dazhbog on Alatyr Mountain (Elbrus), and in the Bible, Arius and Alatyr miraculously turned into Moses and Sinai...
Or the Judeo-Christian baptismal rite. The Christian rite of baptism is one third of the Slavic one pagan rite, which included: naming, fire baptism and water bath. In Judeo-Christianity, only the water bath remained.
We can recall examples from other traditions. Mithra - born on December 25th!!! 600 years before the birth of Jesus!!! December 25th - to the day 600 years later, Jesus was born. Mithra was born of a virgin in a stable, a star rose, the Magi came!!! Everything is the same as with Christ, only 600 years earlier. The cult of Mithras included: baptism with water, holy water, belief in immortality, belief in Mithras as a savior god, the concepts of Heaven and Hell. Mithra died and was resurrected in order to become a mediator between God the Father and man! Plagiarism (theft) of Christians is 100%.
More examples. Immaculately conceived: Gautama Buddha - India 600 BC; Indra - Tibet 700 BC; Dionysus - Greece; Quirinus - Roman; Adonis - Babylon all in the period from 400-200 BC; Krishna - India 1200 BC; Zarathustra - 1500 BC. In a word, whoever read the originals knows where the Jewish Christians got the materials for their writings.
So modern neo-Christians, who are trying in vain to find some kind of mythical Russian roots in the native Jew Yeshua - Jesus and his mother, need to stop doing nonsense and start worshiping Bus, nicknamed - the Cross, i.e. The Bus of the Cross, or what would be completely clear to them - the Bus of Christ. After all, this is the real Hero from whom the Judeo-Christians based their New Testament, and the one they invented - the Judeo-Christian Jesus Christ - turns out to be some kind of charlatan and rogue, to say the least... After all, the New Testament is just a romantic comedy in the spirit of Jewish fiction, allegedly written by the so-called. “Apostle” Paul (in the world - Saul), and even then, it turns out, it was not written by him himself, but by unknown/!?/ disciples of disciples. Well, they had fun though...
But let's return to the Slavic chronicle. The discovery of an ancient Slavic city in the Caucasus no longer looks so surprising. IN last decades Several ancient Slavic cities were discovered on the territory of Russia and Ukraine.
The most famous today is the famous Arkaim, whose age is more than 5,000 thousand years.
In 1987, in the Southern Urals in the Chelyabinsk region, during the construction of a hydroelectric power station, a fortified settlement of the early urban type, dating back to the Bronze Age, was discovered. to the times of the ancient Aryans. Arkaim is five hundred to six hundred years older than the famous Troy, even older than the Egyptian pyramids.
The discovered settlement is an observatory city. During its study, it was established that the monument was a city fortified by two wall circles inscribed within each other, ramparts and ditches. The dwellings in it were trapezoidal in shape, closely adjacent to each other and located in a circle in such a way that the wide end wall of each dwelling was part of the defensive wall. Every home has a bronze casting stove! But according to traditional academic knowledge, bronze came to Greece only in the second millennium BC. Later, the settlement turned out to be an integral part of the ancient Aryan civilization - the “Country of Cities” of the Southern Trans-Urals. Scientists have discovered a whole complex of monuments belonging to this amazing culture.
Despite their small size, fortified centers can be called proto-cities. The use of the concept “city” to fortified settlements of the Arkaim-Sintashta type is, of course, conditional.
However, they cannot be called simply settlements, since the Arkaim “cities” are distinguished by powerful defensive structures, monumental architecture, complex communication systems. The entire territory of the fortified center is extremely rich in planning details; it is very compact and carefully thought out. From the point of view of the organization of space, what we have in front of us is not even a city, but a kind of super-city.
The fortified centers of the Southern Urals are five to six centuries older than Homeric Troy. They are contemporaries of the first dynasty of Babylon, the pharaohs of the Middle Kingdom of Egypt and the Cretan-Mycenaean culture of the Mediterranean. The time of their existence corresponds to the last centuries of the famous civilization of India - Mahenjo-Daro and Harappa.
Website of the Arkaim Museum-Reserve: link
In Ukraine, in Tripoli, the remains of a city were discovered, the same age as Arkaim, more than five thousand years. He is five hundred years older than the civilization of Mesopotamia - Sumerian!
At the end of the 90s, not far from Rostov-on-Don in the town of Tanais, settlement cities were found, the age of which even scientists find it difficult to name... The age varies from ten to thirty thousand years. The traveler of the last century, Thor Heyerdahl, believed that from there, from Tanais, the entire pantheon of Scandinavian Gods, led by Odin, came to Scandinavia.
On the Kola Peninsula, slabs with inscriptions in Sanskrit that are 20,000 years old have been found. And only Russian, Ukrainian, Belarusian, as well as the Baltic languages coincide with Sanskrit. Draw conclusions.
The results of the expedition to the site of the capital of the ancient Slavic city of Kiyara in the Elbrus region.
Five expeditions were carried out: in 1851,1881,1914, 2001 and 2002.
In 2001, the expedition was headed by A. Alekseev, and in 2002 the expedition was carried out under the patronage of the State Astronomical Institute named after Shtenberg (SAI), which was supervised by the director of the institute, Anatoly Mikhailovich Cherepashchuk.
Based on the data obtained as a result of topographic and geodetic studies of the area, recording astronomical events, the expedition members made preliminary conclusions that are fully consistent with the results of the 2001 expedition, based on the results of which, in March 2002, a report was made at a meeting of the Astronomical Society at the State Astronomical Institute Institute in the presence of employees of the Institute of Archeology of the Russian Academy of Sciences, members of the International Astronomical Society and the State Historical Museum.
A report was also made at a conference on the problems early civilizations, in St. Petersburg.
What exactly did the researchers find?
Near Mount Karakaya, in the Rocky Range at an altitude of 3,646 meters above sea level between the villages of Upper Chegem and Bezengi on the eastern side of Elbrus, traces of the capital of Ruskolani, the city of Kiyar, were found, which existed long before the birth of Christ, which is mentioned in many legends and epics different nations world, as well as the oldest astronomical observatory - the Temple of the Sun, described by the ancient historian Al Masudi in his books precisely as the Temple of the Sun.
The location of the found city exactly coincides with the instructions from ancient sources, and later the location of the city was confirmed by the 17th century Turkish traveler Evliya Celebi.
The remains of an ancient temple, caves and graves were discovered on Mount Karakaya. An incredible number of ancient settlements and temple ruins have been discovered, many of which are quite well preserved. In the valley near the foot of Mount Karakaya, on the Bechesyn plateau, menhirs were found - tall man-made stones similar to wooden pagan idols.
On one of the stone pillars the face of a knight is carved, looking straight to the east. And behind the menhir you can see a bell-shaped hill. This is Tuzuluk (“Treasury of the Sun”). At its top you can actually see the ruins of the ancient sanctuary of the Sun. At the top of the hill there is a tour marking the highest point. Then three large rocks, hand-cut. Once upon a time, a slit was cut in them, directed from north to south. Stones were also found laid out like sectors in the zodiac calendar. Each sector is exactly 30 degrees.
Each part of the temple complex was intended for calendar and astrological calculations. In this, it is similar to the South Ural city-temple of Arkaim, which has the same zodiac structure, the same division into 12 sectors. It is also similar to Stonehenge in Great Britain. What makes it similar to Stonehenge is, firstly, the fact that the axis of the temple is also oriented from north to south, and secondly, one of the most important distinctive features Stonehenge is the presence of the so-called “Heel Stone” at a distance from the sanctuary. But there is also a menhir landmark at the Sun Sanctuary on Tuzuluk.
There is evidence that at the turn of our era the temple was plundered by the Bosporan king Pharnaces. The temple was finally destroyed in IV AD. Goths and Huns. Even the dimensions of the temple are known; 60 cubits (about 20 meters) in length, 20 (6-8 meters) in width and 15 (up to 10 meters) in height, as well as the number of windows and doors - 12 according to the number of Zodiac signs.
As a result of the work of the first expedition, there is every reason to believe that the stones on the top of Mount Tuzluk served as the foundation of the Sun Temple. Mount Tuzluk is a regular grassy cone about 40 meters high. The slopes rise to the top at an angle of 45 degrees, which actually corresponds to the latitude of the place, and, therefore, looking along it you can see the North Star. The axis of the temple foundation is 30 degrees with the direction to the Eastern peak of Elbrus. The same 30 degrees is the distance between the axis of the temple and the direction to the menhir, and the direction to the menhir and the Shaukam pass. Considering that 30 degrees - 1/12 of a circle - corresponds to calendar month, this is not a coincidence. Azimuths of sunrise and sunset during summer and winter solstice differ by only 1.5 degrees from the directions to the Kanjal peaks, the “gate” of two hills in the depths of the pastures, Mount Dzhaurgen and Mount Tashly-Syrt. There is an assumption that the menhir served as a heel stone in the Temple of the Sun, similar to Stonehenge, and helped predict solar and lunar eclipses. Thus, Mount Tuzluk is tied to four natural landmarks along the Sun and is tied to the Eastern peak of Elbrus. The height of the mountain is only about 40 meters, the diameter of the base is about 150 meters. These are dimensions comparable to the dimensions of the Egyptian pyramids and other religious buildings.
In addition, two square tower-shaped aurochs were discovered at the Kayaeshik pass. One of them lies strictly on the axis of the temple. Here, on the pass, are the foundations of buildings and ramparts.
In addition, in the central part of the Caucasus, at the northern foot of Elbrus, in the late 70s and early 80s of the 20th century, an ancient center of metallurgical production, the remains of smelting furnaces, settlements, and burial grounds were discovered.
Summarizing the results of the work of the expeditions of the 1980s and 2001, which discovered the concentration within a radius of several kilometers of traces of ancient metallurgy, deposits of coal, silver, iron, as well as astronomical, religious and other archaeological objects, we can confidently assume the discovery of one of the most ancient cultural and administrative centers of the Slavs in the Elbrus region.
During expeditions in 1851 and 1914, archaeologist P.G. Akritas examined the ruins of the Scythian Temple of the Sun on the eastern slopes of Beshtau. The results of further archaeological excavations of this sanctuary were published in 1914 in the “Notes of the Rostov-on-Don Historical Society.” There, a huge stone “in the shape of a Scythian cap” was described, installed on three abutments, as well as a domed grotto.
And the beginning of major excavations in Pyatigorye (Kavminvody) was laid by the famous pre-revolutionary archaeologist D.Ya. Samokvasov, who described 44 mounds in the vicinity of Pyatigorsk in 1881. Subsequently, after the revolution, only some mounds were examined; only initial exploration work was carried out on the sites by archaeologists E.I. Krupnov, V.A. Kuznetsov, G.E. Runich, E.P. Alekseeva, S.Ya. Baychorov, Kh.Kh. Bidzhiev and others.
Speaking about copyists of books in ancient Rus', we should also mention our chroniclers
Almost every monastery had its own chronicler, who wrote down information about major events of its time. It is believed that the chronicles were preceded by calendar notes, which are considered the ancestor of any chronicle. According to their content, chronicles can be divided into 1) state chronicles, 2) family or clan chronicles, 3) monastic or church chronicles.
Family chronicles are compiled in the clans of serving people in order to see the public service of all ancestors.
The sequence observed in the chronicle is chronological: the years are described one after another.
If nothing noteworthy happened in any year, then nothing appears in the chronicle against that year.
For example, in the chronicle of Nestor:
“In the summer of 6368 (860). In the summer of 6369. In the summer of 6370. I expelled the Varangians overseas, and did not give them tribute, and began to suffer from violence within myself; and there is no truth in them...
In the summer of 6371. In the summer of 6372. In the summer of 6373. In the summer of 6374 Askold and Dir went to the Greeks...”
If a “sign from heaven” happened, the chronicler noted it too; if it was solar eclipse, the chronicler innocently wrote down that on such and such a year and date “the sun died.”
The father of the Russian chronicle is considered to be the Monk Nestor, a monk of the Kiev Pechersk Lavra. According to the research of Tatishchev, Miller and Schletser, he was born in 1056, entered the monastery at the age of 17 and died in 1115. His chronicle has not survived, but a list from this chronicle has reached us. This list is called the Laurentian List, or the Laurentian Chronicle, because it was copied by the Suzdal monk Laurentius in 1377.
In the Patericon of Pechersk it is said about Nestor: “that he is content with the life of summer, toiling in the affairs of chronicle writing and remembering eternal summer.”
The Laurentian Chronicle is written on parchment, on 173 sheets; up to the fortieth page it is written in the ancient charter, and from page 41 to the end - in the semi-charter. The manuscript of the Laurentian Chronicle, which belonged to Count Musin-Pushkin, was presented by him to Emperor Alexander I, who presented it to the Imperial Public Library.
Of the punctuation marks in the chronicle, only the period is used, which, however, rarely remains in its place.
This chronicle contained events up to 1305 (6813).
Lavrentiev's chronicle begins with the following words:
“This is the story of bygone years, where the Russian land came from, who in Kyiv began to reign first, and where the Russian land came from.
Let's begin this story. After the flood, the first sons of Noah divided the earth....”, etc.
In addition to the Laurentian Chronicle, the “Novgorod Chronicle”, “Pskov Chronicle”, “Nikon Chronicle” are known, so called because on the “sheets there is a signature (clip) of Patriarch Nikon, and many others. Friend.
In total there are up to 150 variants or lists of chronicles.
Our ancient princes commanded that everything that happened in their time, good and bad, be entered into the chronicle, without any concealment or embellishment: “our first rulers, without anger, commanded all the good and bad that happened to be described, and other images of the phenomenon will be based on them.”
During the period of civil strife, in the event of some misunderstanding, the Russian princes sometimes turned to the chronicle as written evidence.
If you and I found ourselves in ancient Kyiv, for example, in 1200 and wanted to find one of the most important chroniclers of that time, we would have to go to the suburban Vydubitsky monastery to the abbot (chief) Moses, an educated and well-read man.
The monastery is located on the steep bank of the Dnieper. On September 24, 1200, the completion of work to strengthen the bank was solemnly celebrated here. Hegumen Moses spoke before the Grand Duke Kyiv Rurik Rostislavich, his family and boyars beautiful speech, in which he glorified the prince and architect Peter Milonega.
Having recorded his speech, Moses completed his great historical work with it - a chronicle that covered four centuries of Russian history and was based on many books.
In ancient Rus' there were many monastic and princely libraries. Our ancestors loved and appreciated books. Unfortunately, these libraries were destroyed by fire during Polovtsian and Tatar raids.
Only through a painstaking study of surviving handwritten books did scientists establish that in the hands of the chroniclers there were many historical and church books in Russian, Bulgarian, Greek and other languages. From them the chroniclers borrowed information on world history, the history of Rome and Byzantium, descriptions of the life of various peoples - from Britain to distant China.
Abbot Moses also had at his disposal Russian chronicles compiled by his predecessors in the 11th and 12th centuries.
Moses was a true historian. He often used several chronicles to cover an event. Describing, for example, the war between the Moscow prince Yuri Dolgoruky and the Kyiv prince Izyaslav Mstislavich, he took notes made in hostile camps, and found himself, as it were, above the warring parties, above the feudal borders. One of the princes was defeated in a bloody battle and fled “no one knows where.” But “unknown” to the victors and to the chronicler of the victorious side, Moses picked up another chronicle, written for the defeated prince, and wrote down from there into his consolidated chronicle everything that this prince did after the defeat. The value of such a chronicle is this. that his readers learn everything from different chronicles, united in one historical work.
The chronicle corpus paints a broad picture of feudal civil strife in the mid-12th century. We can also imagine the appearance of the chroniclers themselves, from whose records the code was compiled. He will be very far from the ideal image of the chronicler Pimen from Pushkin’s drama “Boris Godunov”, who
Calmly looks at the right and the guilty,
Knowing neither pity nor anger,
Listening indifferently to good and evil...
Real chroniclers served the princes with their pens, like warriors with weapons; they tried to whitewash their prince in everything, present him as always right, and confirm this with collected documents. At the same time, they did not hesitate in their means to show the enemies of their prince as oathbreakers, insidious deceivers, inept, cowardly commanders. Therefore, in the code there are sometimes conflicting assessments of the same people.
Reading the description of the princely feuds of the mid-12th century in the vault of Moses, we hear the voices of four chroniclers. One of them was obviously a humble monk and looked at life from the window of the monastery cell. His favorite heroes are his sons Prince of Kyiv Vladimir Monomakh. Continuing the old tradition, this chronicler explained all human affairs as “divine providence”; he did not know life and the political situation properly. Such chroniclers were exceptions.
Excerpts from the book of the court chronicler of the Seversk prince Svyatoslav Olgovich (d. 1164) sound differently. The chronicler accompanied his prince on his numerous campaigns, sharing with him both short-term success and the hardships of exile. He probably belonged to the clergy, since he constantly introduced various church moral teachings into the text and defined every day church holiday or the memory of a “saint”. However, this did not prevent him from engaging in princely farming and writing about exact quantity haystacks and horses in the princely villages, about stocks of wine and honey in the palace storerooms.
The third chronicler was a courtier of the Kyiv prince Izyaslav Mstislavich (d. 1154). He is a good expert in strategy and military affairs, a diplomat, a participant in secret meetings of princes and kings, a writer with a good command of the pen. He made extensive use of the princely archive and included in his chronicle copies of diplomatic letters, recordings of meetings of the Boyar Duma, diaries of campaigns and skillfully compiled characteristics of his contemporaries. Scientists suggest that this chronicler-secretary of the prince was the Kiev boyar Peter Borislavich, whom the chronicle mentions.
Finally, the chronicle contains excerpts from the chronicle compiled at the court of Moscow Prince Yuri Dolgoruky.
Now you know how history was written in the 12th-13th centuries, how a consolidated chronicle was compiled from many sources that reflected the conflicting interests of warring princes.
FIRST HISTORICAL WORKS
It is very difficult to determine how history was written in more ancient times: the first historical works have reached us only as part of later collections. Several generations of scientists, painstakingly studying the consolidated chronicles, managed to identify the most ancient records.
At first they were very short, in one phrase. If during the year - “summer” - nothing significant happened, the chronicler wrote: “In the summer... there was nothing,” or: “In the summer... there was silence.”
The very first weather records date back to the 9th century, during the reign of the Kyiv prince Askold, and tell about both important and minor events:
“In the summer of 6372, Oskold’s son was killed by the Bulgarians.”
“In the summer of 6375 Oskold went to the Pechenegs and beat them up a lot.”
By the end of the 10th century, by the era of Prince Vladimir Svyatoslavich, glorified by epics, many records and historical tales, including epics, had accumulated. Based on them, the first chronicle was created in Kyiv, which included weather records for a century and a half and oral legends spanning about five centuries (starting with the legend of the founding of Kyiv).
In the XI-XII centuries. History was also taken up in another ancient Russian center - Novgorod the Great, where literacy was widespread. The Novgorod boyars sought to separate themselves from the power of the Kyiv prince, so the chroniclers of Novgorod tried to challenge the historical primacy of Kyiv and prove that Russian statehood originated not in the south, in Kyiv, but in the north, in Novgorod.
For a whole century, disputes continued between Kyiv and Novgorod historians on various occasions.
From the Novgorod chronicles of subsequent times, the 12th-13th centuries, we learn about the life of a rich, noisy city, political storms, popular uprisings, fires and floods.
CHRINICAL NESTOR
The most famous of the Russian chroniclers is Nestor, a monk of the Kyiv Pechersk Monastery, who lived in the second half of the 11th - early 12th centuries.
The beautiful marble statue of Nestor was made by the sculptor M. Antokolsky. Nestor Antokolsky is not a dispassionate recorder of human affairs. Here he pressed his fingers on several pages in different places of the book: he searches, compares, critically selects, reflects... Yes, this is how this most talented historian of 12th-century Europe appears before us.
Nestor began to compile the chronicle when he was already famous writer. He decided, in addition to the chronicle - descriptions of events year after year - to give an extensive historical and geographical introduction to it: about the Slavic tribes, the emergence of the Russian state, about the first princes. The introduction began with the words: “This is the story of the bygone years, where the Russian land came from, who in Kiev began to reign first, and where the Russian land came from.” Later, Nestor’s entire work - both the introduction and the chronicle itself - began to be called “The Tale of Bygone Years.”
The original text of Nestor has reached us only in Fragments. It is distorted by later alterations, insertions and additions. And yet we can approximately restore the appearance of this remarkable historical work.
At first, Nestor connects the history of all Slavs with world history and draws with bright strokes the geography of Rus' and the routes of communication from Rus' to Byzantium, in Western Europe and Asia. He then moves on to the placement of Slavic tribes in the distant period of the existence of the Slavic “ancestral home”. WITH great knowledge Nestor depicts the life of the ancient Slavs on the Dnieper around the 2nd-5th centuries, noting the high development of the glades and the backwardness of their northern forest neighbors - the Drevlyans and Radimichi. All this is confirmed by archaeological excavations.
Then he reports extremely important information about Prince Kiy, who lived, in all likelihood, in the 6th century, about his journey to Constantinople and about his life on the Danube.
Nestor constantly monitors the fate of the entire Slavic people, who occupied the territory from the banks of the Oka to the Elbe, from the Black Sea to the Baltic. The entire Slavic medieval world does not know of another historian who, with the same breadth and deep knowledge, could describe the life of the eastern, southern and western Slavic tribes and states.
Obviously, the central place in this broad historical picture was occupied by the emergence of the three largest feudal Slavic states - Kievan Rus, Bulgaria and the Great Moravian Empire - and the baptism of the Slavs in the 9th century, as well as the appearance of Slavic writing. But, unfortunately, the part of the chronicle devoted to these important issues suffered the most during the alterations and only fragments remained from it.
Nestor's work has been widely known for many centuries. Historians of the 12th-17th centuries rewrote it hundreds of times. Nestorov’s “The Tale of Bygone Years”, they placed it in the title part of the new chronicle collections. In an era of difficult Tatar yoke and the greatest feudal fragmentation, the “Tale” inspired the Russian people to the liberation struggle, telling about the former power of the Russian state, about its successful struggle with the Pechenegs and Polovtsians. Even the name Nestor became almost a household name for the chronicler.
For centuries, descendants have kept the memory of the talented patriotic historian. In 1956, the 900th anniversary of Nestor’s birth was celebrated in Moscow.
"WINDOWS TO A VISANDED WORLD"
In the XII-XIII centuries. Illustrated manuscripts appear, where events are depicted in drawings, so-called miniatures. The closer the event depicted is to the time of the artist’s own life, the more accurate the everyday details and portrait resemblance. The artists were literate, educated people, and sometimes a miniature drawing tells a more complete story about an event than a text.
The most interesting illustrated chronicle is the so-called Radziwill Chronicle, taken by Peter I from the city of Konigsberg (modern Kaliningrad). It was copied in the 15th century. from an earlier, also illustrated original of the 12th or early 13th century. There are over 600 drawings for it. Researchers call them “windows to a vanished world.”
Medieval chroniclers - monks, townspeople, boyars - could not break out of the circle of ideas common to that time. So, for example, most major events - the invasion of the “filthy” (Tatars), famine, pestilence, uprisings - they explained by God’s will, the desire of the formidable god to “test” or punish the human race. Many chroniclers were superstitious and interpreted unusual celestial phenomena (eclipses of the sun, comets) as “signs” foreshadowing good or evil.
Typically, chroniclers had little interest in the lives of the common people, since they believed that “historians and poets should describe wars between monarchs and glorify those who died courageously for their master.”
But still, the majority of Russian chroniclers opposed feudal fragmentation, against endless princely feuds and strife. The chronicles are full of patriotic calls for a joint struggle against the greedy hordes of the steppes.
The brilliant author of “The Lay of Igor’s Campaign” (late 12th century), making extensive use of chronicles, used historical examples to show the disastrous danger of princely strife and strife and fervently called on all Russian people to stand up “for the Russian Land.”
For us, ancient chronicles telling about the destinies of our Motherland over almost a millennium will always be the most precious treasure of the history of Russian culture.
If you find an error, please highlight a piece of text and click Ctrl+Enter.
Chronicles of Rus'
Chronicle- More or less detailed story about events. Russian chronicles are the main written source on the history of Russia in pre-Petrine times. The beginning of Russian chronicle writing dates back to the 11th century, when historical records began to be made in Kyiv, although the chronicle period begins in them from the 9th century. Russian chronicles usually began with the words “V leto” + “date”, which today means “per year” + “date”. The number of surviving chronicle monuments, according to conventional estimates, is about 5000.
Most of the chronicles have not survived in the form of originals, but their copies, the so-called lists, created in the XIV-XVIII centuries have been preserved. The list means “rewriting” (“writing off”) from another source. These lists, based on the place of compilation or the place of the events depicted, are exclusively or predominantly divided into categories (original Kiev, Novgorod, Pskov, etc.). Lists of the same category differ from each other not only in expressions, but even in the selection of news, as a result of which the lists are divided into editions (editions). So, we can say: The original Chronicle of the southern edition (the Ipatievsky list and similar ones), the initial Chronicle of the Suzdal edition (the Lavrentievsky list and similar ones). Such differences in the lists suggest that the chronicles are collections and that their original sources have not reached us. This idea, first expressed by P. M. Stroev, now constitutes a general opinion. The existence in a separate form of many detailed chronicle legends, as well as the possibility of pointing out that in the same story stitchings from different sources are clearly indicated (bias mainly manifests itself in sympathy for one or the other of the warring parties) - further confirm this is an opinion.
Basic chronicles
Nestorov's list
Another name is the Khlebnikov list. S. D. Poltoratsky received this list from the famous bibliophile and collector of manuscripts P. K. Khlebnikov. It is unknown where Khlebnikov got this document from. In 1809-1819 D.I. Yazykov translated it from German into Russian (the translation is dedicated to Alexander I), since the first printed edition of the Nestor Chronicle was published in German A. L. Shletser, "German historian in the royal service".
Laurentian list
There are also separate legends: “The Tale of the Murder of Andrei Bogolyubsky,” written by his follower (probably mentioned in it by Kuzmishch Kiyanin). The same separate legend should have been the story of the exploits of Izyaslav Mstislavich; at one point in this story we read: “I spoke the same word as before I heard it; the place does not go to the head, but the head to the place" From this we can conclude that the story about this prince was borrowed from the notes of his comrade-in-arms and interspersed with news from other sources; fortunately, the stitching is so clumsy that the parts can be easily separated. The part that follows the death of Izyaslav is dedicated mainly to the princes from the Smolensk family who reigned in Kyiv; Perhaps the source that the compiler mainly used is not unconnected with this family. The presentation is very close to “The Tale of Igor’s Campaign” - as if a whole literary school. News from Kyiv later than 1199 are found in other chronicle collections (mainly northeastern Rus'), as well as in the so-called “Gustyn Chronicle” (later compilation). The “Suprasl Manuscript” (published by Prince Obolensky) contains a brief Kiev chronicle dated to the 14th century.
Galician-Volyn chronicles
Closely connected with “Kievskaya” is “Volynskaya” (or Galician-Volynskaya), which is even more distinguished by its poetic flavor. It, as one might assume, was written at first without years, and the years were placed later and arranged very unskillfully. So, we read: “When Danilov came from Volodymyr, there was silence in the summer of 6722. In the summer of 6723, by God’s command, the princes of Lithuania were sent.” It is clear that the last sentence must be connected to the first, as indicated by the form of the dative independent and the absence in some lists of the sentence “there was silence”; therefore, two years, and this sentence are inserted after. The chronology is mixed up and applied to the chronology of the Kyiv Chronicle. Roman was killed in the city, and the Volyn chronicle dates his death to 1200, since the Kiev chronicle ends in 1199. These chronicles were connected by the last compiler; was it not he who arranged the years? In some places there is a promise to tell this or that, but nothing is told; therefore, there are gaps. The chronicle begins with vague hints about the exploits of Roman Mstislavich - obviously, these are fragments of a poetic legend about him. It ends at the beginning of the 14th century. and does not lead to the collapse of Galich's independence. For a researcher, this chronicle, due to its inconsistency, presents serious difficulties, but due to the detail of its presentation, it serves as precious material for studying the life of Galich. It is curious in the Volyn chronicle that there is an indication of the existence of an official chronicle: Mstislav Danilovich, having defeated the rebellious Brest, imposed a heavy fine on the inhabitants and in the letter adds: “and the chronicler described their king.”
Chronicles of North-Eastern Rus'
The chronicles of northeastern Rus' probably began quite early: from the 13th century. In the “Epistle of Simon to Polycarp” (one of the components of the Patericon of Pechersk), we have evidence of the “old chronicler of Rostov”. The first collection of the northeastern (Suzdal) edition that has survived to us dates back to the same time. Lists of him before the beginning of the 13th century. -Radziwillsky, Pereyaslavsky-Suzdal, Lavrentyevsky and Troitsky. At the beginning of the 13th century. the first two stop, the rest differ from each other. The similarity up to a certain point and the difference further indicate a common source, which, therefore, extended until the beginning of the 13th century. News from Suzdal can be found earlier (especially in the Tale of Bygone Years); Therefore, it should be recognized that the recording of events in the land of Suzdal began early. We do not have purely Suzdal chronicles before the Tatars, just as we do not have purely Kyiv ones. The collections that have come down to us are of a mixed nature and are designated by the predominance of events in one or another area.
Chronicles were kept in many cities of the Suzdal land (Vladimir, Rostov, Pereyaslavl); but according to many signs it should be recognized that most of the news was recorded in Rostov, for a long time former center education of north-eastern Rus'. After the invasion of the Tatars, the Trinity List became almost exclusively Rostov. After the Tatars, in general, the traces of local chronicles become clearer: in the Laurentian list we find a lot of Tver news, in the so-called Tver Chronicle - Tver and Ryazan, in the Sophia Vremennik and Resurrection Chronicle - Novgorod and Tver, in the Nikon Chronicle - Tver, Ryazan, Nizhny Novgorod, etc. All these collections are of Moscow origin (or at least for the most part); original sources - local chronicles - have not survived. Regarding the transition of news in the Tatar era from one area to another, I. I. Sreznevsky made an interesting discovery: in the manuscript of Ephraim the Syrian, he came across a note from a scribe who talks about the attack of Arapsha (Arab Shah), which took place in the year of writing. The story is not finished, but its beginning is literally similar to the beginning of the chronicle story, from which I. I. Sreznevsky correctly concludes that the scribe had the same legend in front of him, which served as material for the chronicler. From fragments partially preserved in Russian and Belarusian chronicles of the 15th-16th centuries, the Smolensk Chronicle is known.
Moscow Chronicles
The chronicles of northeastern Rus' are distinguished by the absence of poetic elements and rarely borrow from poetic legends. “The Tale of the Massacre of Mamayev” is a special work, only included in some collections. From the first half of the 14th century. in most of the northern Russian arches, Moscow news begins to predominate. According to I. A. Tikhomirov, the beginning of the Moscow Chronicle itself, which formed the basis of the vaults, should be considered the news of the construction of the Church of the Assumption in Moscow. The main vaults containing Moscow news are the “Sofia Vremennik” (in its last part), the Resurrection and Nikon Chronicles (also beginning with vaults based on ancient vaults). There is the so-called Lviv Chronicle, a chronicle published under the title: “Continuation of the Nestor Chronicle”, as well as “ Russian Time"or Kostroma Chronicle. The chronicle in the Moscow state became more and more important official document: already at the beginning of the 15th century. the chronicler, praising the times of “that great Seliverst of Vydobuzhsky, who wrote unadornedly,” says: “our first rulers without anger commanded all the good and bad things that happened to be written.” Prince Yuri Dimitrievich, in his quest for the grand-ducal table, relied on old chronicles in the Horde; Grand Duke John Vasilyevich sent clerk Bradaty to Novgorod to prove to the Novgorodians their lies with the old chroniclers; in the inventory of the royal archive of the times of Ivan the Terrible we read: “black lists and what to write in the chronicler of modern times”; in the negotiations between the boyars and the Poles under Tsar Mikhail it is said: “and we will write this in the chronicler for future generations.” The best example of how carefully one must treat the legends of the chronicle of that time is the news of the tonsure of Salomonia, the first wife of Grand Duke Vasily Ioanovich, preserved in one of the chronicles. Based on this news, Salomonia herself wanted to take a haircut, but the Grand Duke did not agree; in another story, also judging by the solemn, official tone, we read that the Grand Duke, seeing the birds in pairs, thought about Salomonia’s infertility and, after consulting with the boyars, divorced her. Meanwhile, from Herberstein’s narrative we know that the divorce was forced.
Evolution of chronicles
Not all chronicles, however, represent the types of official chronicle. In many, there is occasionally a mixture of official narration and private notes. Such a mixture is found in the story about the campaign of Grand Duke Ivan Vasilyevich to the Ugra, combined with the famous letter of Vasian. Becoming more and more official, the chronicles finally moved into category books. The same facts were entered into the chronicles, only with the omission of small details: for example, stories about the campaigns of the 16th century. taken from grade books; only news of miracles, signs, etc. were added, documents, speeches, and letters were inserted. There were private rank books in which well-born people noted the service of their ancestors for the purposes of localism. Such chronicles also appeared, an example of which we have in the “Norman Chronicles”. The number of individual tales that turn into private notes has also increased. Another way of transmission is to supplement the chronographs with Russian events. Such, for example, is the legend of Prince Kavtyrev-Rostovsky, placed in a chronograph; in several chronographs we find additional articles written by supporters of different parties. Thus, in one of the chronographs of the Rumyantsev Museum there are voices dissatisfied with Patriarch Filaret. In the chronicles of Novgorod and Pskov there are curious expressions of displeasure with Moscow. From the first years of Peter the Great there is an interesting protest against his innovations under the title “Chronicle of 1700”.
Degree book
Ukrainian chronicles
Ukrainian (actually Cossack) chronicles date back to the 17th and 18th centuries. V.B. Antonovich explains their late appearance by the fact that these are rather private notes or sometimes even attempts at pragmatic history, and not what we now mean by a chronicle. Cossack chronicles, according to the same scientist, contain mainly the affairs of Bohdan Khmelnytsky and his contemporaries. The most significant of the chronicles are: Lvov, begun in the middle of the 16th century. , brought up to 1649 and outlining the events of Red Rus'; the chronicle of the Samovidets (from to), according to the conclusion of Professor Antonovich, is the first Cossack chronicle, distinguished by the completeness and vividness of the story, as well as reliability; an extensive chronicle of Samuil Velichko, who, serving in the military chancellery, could know a lot; Although his work is arranged by year, it partly has the appearance of a scholarly work; Its disadvantage is considered to be the lack of criticism and florid presentation. The chronicle of the Gadyach colonel Grabyanka begins in 1648 and is completed until 1709; It is preceded by a study about the Cossacks, whom the author derives from the Khazars. The sources were partly the chronicle, and partly, it is assumed, foreigners. In addition to these detailed compilations, there are many short, mainly local chronicles (Chernigov, etc.); there are attempts at pragmatic history (for example, “History of the Russians”) and there are all-Russian compilations: L. Gustynskaya, based on Ipatskaya and continued until the 16th century, Safonovich’s “Chronicle”, “Synopsis”. All this literature ends with the “History of the Russians,” the author of which is unknown. This work more clearly expressed the views of the Ukrainian intelligentsia of the 18th century.
see also
Bibliography
See Complete Collection of Russian ChroniclesOther editions of Russian chronicles
- Buganov V.I. Brief Moscow chronicler of the late 17th century. from the Ivanovo Regional Museum of Local Lore. // Chronicles and Chronicles - 1976. - M.: Nauka, 1976. - P. 283.
- Zimin A. A. Brief chroniclers of the XV-XVI centuries. - Historical archive. - M., 1950. - T. 5.
- Chronicle of Joasaph. - M.: ed. USSR Academy of Sciences, 1957.
- Kyiv Chronicle of the first quarter of the 17th century. // Ukrainian Historical Journal, 1989. No. 2, p. 107; No. 5, p. 103.
- Koretsky V.I. Solovetsky chronicler of the late 16th century. // Chronicles and Chronicles - 1980. - M.: Nauka, 1981. - P. 223.
- Koretsky V.I. , Morozov B. N. Chronicler with new news from the 16th - early 17th centuries. // Chronicles and Chronicles - 1984. - M.: Nauka, 1984. - P. 187.
- Chronicle of a self-witness according to newly discovered lists with the appendix of three Little Russian chronicles: Khmelnitskaya, “ Brief description Little Russia" and "Historical Collections". - K., 1878.
- Lurie Ya. S. A brief chronicler of the Pogodin collection. // Archaeographic Yearbook - 1962. - M.: ed. USSR Academy of Sciences, 1963. - P. 431.
- Nasonov A. N. Chronicle collection of the 15th century. // Materials on the history of the USSR. - M.: Publishing House of the USSR Academy of Sciences, 1955. - T. 2, p. 273.
- Petrushevich A. S. Consolidated Galician-Russian chronicle from 1600 to 1700. - Lvov, 1874.
- Priselkov M. D. Trinity Chronicle. - St. Petersburg. : Science, 2002.
- Radziwill Chronicle. Facsimile reproduction of the manuscript. Text. Study. Description of miniatures. - M.: Art, 1994.
- Russian time book, that is, a chronicler containing Russian history from (6730)/(862) to (7189)/(1682) summers, divided into two parts. - M., 1820.
- Collection of chronicles relating to the history of Southern and Western Rus'. - K., 1888.
- Tikhomirov M. N. Little-known chronicle monuments. // Russian chronicles. - M.: Nauka, 1979. - P. 183.
- Tikhomirov M. N. Little-known chronicle monuments of the 16th century // Russian Chronicle. - M.: Nauka, 1979. - P. 220.
- Schmidt S. O. Continuation of the chronograph from the 1512 edition. Historical archive. - M., 1951. - T. 7, p. 255.
- South Russian chronicles, discovered and published by N. Belozersky. - K., 1856. - T. 1.
Research into Russian chronicles
- Berezhkov N. G. Chronology of Russian chronicles. - M.: Publishing house. USSR Academy of Sciences, 1963.
- Ziborov V.K. Russian chronicle of the XI-XVIII centuries. - St. Petersburg. : Philological Faculty of St. Petersburg State University, 2002.
- Kloss B. M. Nikonovsky arch and Russian chronicles of the 16th-17th centuries. - M.: Science, 1980.
- Kotlyar N. F. Ideological and political credo of the Galician-Volyn arch //Ancient Rus'. Questions of medieval studies. 2005. No. 4 (22). pp. 5–13.
- Kuzmin A. G. The initial stages of ancient Russian chronicle writing. - M.: Science, 1977.
- Lurie Ya. S. All-Russian chronicles of the XIV-XV centuries. - M.: Science, 1976.
- Muravyova L. L. Moscow chronicle of the second half of the 14th - early 15th centuries / Rep. ed. acad. B. A. Rybakov. .. - M.: Nauka, 1991. - 224 p. - 2,000 copies. - ISBN 5-02-009523-0(region)
Pre-Mongol Rus' in the chronicles of the V-XIII centuries. Gudz-Markov Alexey Viktorovich
Old Russian chronicles
Old Russian chronicles
The most important source of information when considering the history of Ancient Rus' will be the chronicle code, created over several centuries by a galaxy of brilliant chroniclers. The later known chronicles of Rus' are based on a code called “The Tale of Bygone Years.”
Academician A. A. Shakhmatov and a number of scientists who studied ancient Russian chronicles proposed the following sequence of creation and authorship of the Tale.
Around 997, under Vladimir I, possibly at the Tithe Cathedral Church of Kyiv, the oldest chronicle collection was created. At the same time, epics were born in Rus' that glorified Ilya Muromets and Dobrynya.
In the 11th century in Kyiv they continued to chronicle. And in Novgorod in the 11th century. The Ostromir Chronicle was created. A. A. Shakhmatov wrote about the Novgorod chronicle code of 1050. It is believed that its creator was the Novgorod mayor Ostromir.
In 1073, the abbot of the Kiev-Pechersk Monastery Nikon continued the chronicle and, apparently, edited it.
In 1093, Ivan, abbot of the Kiev-Pechersk Monastery, added to the vault.
The monk of the Kiev-Pechersk Monastery Nestor brought the history of Rus' up to 1112 and completed the code in the rebellious year 1113.
Nestor was succeeded by the abbot of the Kyiv Vydubitsky monastery Sylvester. He worked on the chronicle until 1116, but finished it with the events of February 1111.
After 1136, the once united Rus' broke up into a number of practically independent principalities. Along with the episcopal see, each principality wished to have its own chronicle. The chronicles were based on a single ancient code.
The most important for us will be those compiled in the 14th century. Ipatiev and Laurentian chronicles.
The Ipatiev List is based on the “Tale of Bygone Years,” the events of which are brought up to 1117. Further, the list includes all-Russian news, and they relate more to the events that took place in 1118–1199. in Southern Rus'. The chronicler of this period is believed to have been the Kiev abbot Moses.
The third part of the Ipatiev List presents a chronicle of events that took place in Galicia and Volyn up to 1292.
The Laurentian list was rewritten for Grand Duke Dmitry Konstantinovich of Suzdal in 1377. In addition to the Tale, the events of which are brought up to 1110, the list includes a chronicle outlining the history of the Rostov-Suzdal lands.
In addition to the two named lists, we will repeatedly resort to data from other, very numerous lists that make up the pantheon of monuments of ancient Russian chronicles. By the way, ancient Russian literature, including chronicles, was the richest and most extensive in Europe of the early Middle Ages.
The texts of the chronicle in Book Two, taken from the Ipatiev List, are given according to the edition: Complete Collection of Russian Chronicles, 1962, vol. 2. If the given chronicle text is not taken from the Ipatiev List, its affiliation is specifically indicated.
When presenting the events of ancient Russian history, we will adhere to the chronology adopted by the chroniclers, so as not to confuse the reader in numerical calculations. However, sometimes it will be pointed out that the dates given by the chronicler do not correspond to reality, if such a discrepancy occurs. New Year in Kievan Rus they met in March, with the birth of the new moon.
But let's get down to ancient Russian history.
From the book Who's Who in Russian History author Sitnikov Vitaly Pavlovich From the book History of Russia in stories for children author Ishimova Alexandra OsipovnaOld Russian state *VI–XII centuries* Slavs before 862 You, children, love to listen to wonderful stories about brave heroes and beautiful princesses. Fairy tales about good and evil wizards amuse you. But, probably, it will be even more pleasant for you to hear not a fairy tale, but reality, that is, real
From the book History of Russia from ancient times to the end of the 17th century author Milov Leonid Vasilievich§ 1. Old Russian society of the 11th–12th centuries. The question of the nature of the social system of Ancient Rus' in the 11th–12th centuries. has been discussed for a long time by scientists putting forward significantly different points of view. If, according to one, in Ancient Rus' already by the 9th century. a class has developed
From the book Course of Russian History (Lectures XXXIII-LXI) author Klyuchevsky Vasily OsipovichOld Russian Life Each of us has a more or less intense need for spiritual creativity, expressed in the inclination to generalize observed phenomena. The human spirit is burdened by the chaotic variety of impressions it perceives and is constantly bored
From the book The Forgotten History of Muscovy. From the foundation of Moscow to the Schism [= Another history of the Muscovite kingdom. From the foundation of Moscow to the split] author Kesler Yaroslav ArkadievichChronicle writing in Rus' Official chronicle writing in Rus' began in the 15th century, almost simultaneously with the conquest of Constantinople by the Turks (1453), and it was conducted by the so-called clerks, historians report. This universally recognized fact means only one thing: we do not have reliable
From the book Laughter in Ancient Rus' author Likhachev Dmitry SergeevichANCIENT RUSSIAN HOLYHOODY Foolishness is a complex and multifaceted phenomenon of the culture of Ancient Rus'. Church historians have mostly written about foolishness, although the historical-church framework for it is clearly narrow. Foolishness occupies an intermediate position between the world of laughter and the world of the church
From the book History of Russia [for students of technical universities] author Shubin Alexander Vladlenovich§ 5. ANCIENT RUSSIAN CRAFT The development of craft depended on social processes and social needs. In an agrarian society, these needs could not be significant. In the pre-state period, handicraft products were mainly weapons that were
author Prutskov N I2. Chronicles The feudal fragmentation of Rus' contributed to the development of local and regional chronicles. On the one hand, this led to a narrowness of chronicle topics and gave individual chronicles a provincial flavor. On the other hand, the localization of literature contributed
From the book Old Russian Literature. 18th century literature author Prutskov N I2. Chronicles During the period under review, no significant changes or new phenomena were observed in the chronicles compared to the previous time. In those old chronicle centers where the chronicle was preserved even after the Mongol-Tatar invasion,
From the book Old Russian Literature. 18th century literature author Prutskov N I2. Chronicle writing In the years immediately preceding the Battle of Kulikovo and after it, at the end of the 14th - first half of the 15th century, Russian chronicle writing flourished. At this time, numerous chronicles were created, chronicles of different cities, including warring ones
From the book Ancient Rus'. IV–XII centuries author Team of authorsAncient Russian state In the distant past, the ancestors of Russians, Ukrainians, and Belarusians formed a single people. They came from related tribes who called themselves “Slavs” or “Slovenians” and belonged to the branch of the Eastern Slavs. They had a single - Old Russian
From the book Interrupted History of the Rus [Connecting Divided Eras] author Grot Lidia PavlovnaAncient Russian sun worship Sun worship in connection with ancient Russian history and the problem of the origin of Rus' is one of the issues that I have been dealing with for several years. As I wrote earlier, a historian traces the history of a nation from the period when
author Tolochko Petr Petrovich2. Kiev chronicle of the 11th century. Kiev chronicle of the 11th century. if not contemporary with the events described, then closer to them than the chronicles of the 10th century. It is already marked by the presence of the author, enlivened by the names of writers or compilers. Among them is Metropolitan Hilarion (author
From the book Russian Chronicles and Chroniclers of the 10th–13th centuries. author Tolochko Petr Petrovich5. Kiev chronicle of the 12th century. The direct continuation of the “Tale of Bygone Years” is the Kiev Chronicle of the late 12th century. In historical literature it is dated differently: 1200 (M. D. Priselkov), 1198–1199. (A. A. Shakhmatov), 1198 (B. A. Rybakov). Concerning
From the book Laughter as a Spectacle author Panchenko Alexander Mikhailovich From the book Source Studies author Team of authors1.1. Chronicles Chronicles are rightfully considered one of the most important sources for the study of Ancient Rus'. More than 200 lists of them are known, a significant part of which was published in the “Complete Collection of Russian Chronicles.” Each chronicle list has a conventional name.