The chronicle is a detailed account of specific events. It is worth noting that the chronicles of ancient Rus' are the main written source on the history of Russia in (pre-Petrine time). If we talk about the beginning of Russian chronicles, it dates back to the 11th century - the period of time when historical records began to be made in the Ukrainian capital. According to historians, the chronicle period dates back to the 9th century.

Preserved lists and chronicles of ancient Rus'

The number of such historical monuments reaches about 5,000. The bulk of the chronicles, unfortunately, has not been preserved in the form of the original. Many good copies have survived, which are also important and tell interesting historical facts and stories. Also preserved are lists that represent certain narratives from other sources. According to historians, the lists were created in certain places, describing this or that historical event.

The first chronicles appeared in Rus' approximately from the 11th to the 18th centuries during the reign of Ivan the Terrible. It is worth noting that at that time the chronicle was the main type of historical narrative. The people who compiled the chronicles were not private figures. This work was carried out exclusively by order of secular or spiritual rulers, who reflected the interests of a certain circle of people.

History of Russian chronicles

More precisely, Russian chronicle writing has a complicated history. Everyone knows the chronicle “The Tale of Bygone Years,” where various treaties were highlighted, including treaties with Byzantium, stories about princes, the Christian faith, etc. Particularly interesting are chronicle stories, which are plot stories about the most significant events in the history of the fatherland. It is worth noting that the first mention of the chronicle about Moscow can also be attributed to the Tale of Bygone Years.

In general, the main source of any knowledge in Ancient Rus' is medieval chronicles. Today, in many Russian libraries, as well as in archives, you can see a large number of such creations. It is surprising that almost every chronicle was written by a different author. Chronicle writing has been in demand for almost seven centuries.

In addition, chronicle writing is a favorite pastime of many scribes. This work was considered godly, as well as spiritually beneficial. Chronicle writing can easily be called an integral element of ancient Russian culture. Historians claim that some of the first chronicles were written thanks to the new Rurik dynasty. If we talk about the first chronicle, it ideally reflected the history of Rus', starting from the reign of the Rurikovichs.

The most competent chroniclers can be called specially trained priests and monks. These people had a fairly rich book heritage, owned various literature, records of ancient stories, legends, etc. Also, these priests had almost all the grand ducal archives at their disposal.

Among the main tasks of such people were the following:

1. Creation of a written historical monument of the era;
2. Comparison of historical events;
3. Working with old books, etc.

It is worth noting that the annals of ancient Rus' are a unique historical monument containing a lot of interesting facts about specific events. Among the widespread chronicles, one can highlight those that told about the campaigns of Kiy - the founder of Kyiv, the travels of Princess Olga, the campaigns of the equally famous Svyatoslav, etc. The Chronicles of Ancient Rus' are the historical basis thanks to which many historical books have been written.

Video: SLAVIC CHRONICLE in CHARTERS

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Chronicles

Chronicles are the focus of the history of Ancient Rus', its ideology, understanding of its place in world history - they are one of the most important monuments of writing, literature, history, and culture in general. For compiling chronicles, i.e. weather reports of events, only the most literate, knowledgeable, wise people were taken, capable of not only presenting various affairs year after year, but also giving them an appropriate explanation, leaving for posterity a vision of the era as the chroniclers understood it.

The chronicle was a state matter, a princely matter. Therefore, the order to compile a chronicle was given not just to the most literate and intelligent person, but also to the one who would be able to implement ideas close to this or that princely branch, this or that princely house. Thus, the chronicler’s objectivity and honesty came into conflict with what we call “social order.” If the chronicler did not satisfy the tastes of his customer, they parted with him and transferred the compilation of the chronicle to another, more reliable, more obedient author. Alas, work for the needs of power arose already at the dawn of writing, and not only in Rus', but also in other countries.

Chronicles, according to the observations of domestic scientists, appeared in Rus' shortly after the introduction of Christianity. The first chronicle may have been compiled at the end of the 10th century. It was intended to reflect the history of Rus' from the time of the emergence of the new Rurik dynasty there and until the reign of Vladimir with his impressive victories, with the introduction of Christianity in Rus'. From this time on, the right and duty to keep chronicles were given to church leaders. It was in churches and monasteries that the most literate, well-prepared and trained people were found - priests and monks. They had a rich book heritage, translated literature, Russian records of ancient tales, legends, epics, traditions; They also had the grand ducal archives at their disposal. The best thing for them was to carry out this responsible and important work: to create a written historical monument of the era in which they lived and worked, connecting it with past times, with deep historical origins.

Scientists believe that before chronicles appeared - large-scale historical works covering several centuries of Russian history - there were separate records, including church, oral stories, which initially served as the basis for the first generalizing works. These were stories about Kiev and the founding of Kyiv, about the campaigns of Russian troops against Byzantium, about the journey of Princess Olga to Constantinople, about the wars of Svyatoslav, the legend about the murder of Boris and Gleb, as well as epics, lives of saints, sermons, traditions, songs, various kinds of legends .

Later, already during the existence of the chronicles, more and more new stories were added to them, tales about impressive events in Rus', such as the famous feud of 1097 and the blinding of the young prince Vasilko, or about the campaign of the Russian princes against the Polovtsians in 1111. The chronicle also included Vladimir Monomakh's memoirs about life - his “Teachings to Children”.

The second chronicle was created under Yaroslav the Wise at the time when he united Rus' and founded the Church of Hagia Sophia. This chronicle absorbed the previous chronicle and other materials.

Already at the first stage of creating chronicles, it became obvious that they represent collective creativity, are a collection of previous chronicles, documents, and various types of oral and written historical evidence. The compiler of the next chronicle acted not only as the author of the corresponding newly written parts of the chronicle, but also as a compiler and editor. It was his ability to direct the idea of ​​the arch in the right direction that was highly valued by the Kyiv princes.

The next chronicle Code was created by the famous Hilarion, who wrote it, apparently under the name of the monk Nikon, in the 60-70s of the 11th century, after the death of Yaroslav the Wise. And then the Code appeared already during the time of Svyatopolk in the 90s of the 11th century.

The vault, which was taken up by the monk of the Kiev-Pechersk Monastery Nestor and which entered our history under the name “The Tale of Bygone Years,” thus turned out to be at least the fifth in a row and was created in the first decade of the 12th century. at the court of Prince Svyatopolk. And each collection was enriched with more and more new materials, and each author contributed to it his talent, his knowledge, his erudition. Nestor's codex was in this sense the pinnacle of early Russian chronicle writing.

In the first lines of his chronicle, Nestor posed the question “Where did the Russian land come from, who was the first to reign in Kyiv, and where did the Russian land come from?” Thus, already in these first words of the chronicle it speaks of the large-scale goals that the author set for himself. And indeed, the chronicle did not become an ordinary chronicle, of which there were many in the world at that time - dry, dispassionately recording facts, but an excited story of the then historian, introducing philosophical and religious generalizations into the narrative, his own figurative system, temperament, his own style. Nestor depicts the origin of Rus', as we have already said, against the backdrop of the development of the entire world history. Rus' is one of the European nations.

Using previous codes and documentary materials, including, for example, treaties between Rus' and Byzantium, the chronicler unfolds a wide panorama of historical events that cover both the internal history of Rus' - the formation of all-Russian statehood with its center in Kyiv, and the international relations of Rus' with the outside world. A whole gallery of historical figures passes through the pages of the Nestor Chronicle - princes, boyars, mayors, thousands, merchants, church leaders. He talks about military campaigns, the organization of monasteries, the foundation of new churches and the opening of schools, religious disputes and reforms of internal Russian life. Nestor constantly concerns the life of the people as a whole, their moods, expressions of dissatisfaction with the princely policies. On the pages of the chronicle we read about uprisings, murders of princes and boyars, and brutal social battles. The author describes all this thoughtfully and calmly, trying to be objective, as objective as a deeply religious person can be, guided in his assessments by the concepts of Christian virtue and sin. But, frankly speaking, his religious assessments are very close to universal human assessments. Nestor condemns murder, betrayal, deception, perjury uncompromisingly, but extols honesty, courage, loyalty, nobility, and other wonderful human qualities. The entire chronicle was imbued with a sense of the unity of Rus' and a patriotic mood. All the main events in it were assessed not only from the point of view of religious concepts, but also from the standpoint of these all-Russian state ideals. This motive sounded especially significant on the eve of the beginning of the political collapse of Rus'.

In 1116-1118 the chronicle was rewritten again. Vladimir Monomakh, who was then reigning in Kyiv, and his son Mstislav were dissatisfied with the way Nestor showed the role of Svyatopolk in Russian history, on whose order the “Tale of Bygone Years” was written in the Kiev-Pechersk Monastery. Monomakh took the chronicle from the Pechersk monks and transferred it to his ancestral Vydubitsky monastery. His abbot Sylvester became the author of the new Code. Positive assessments of Svyatopolk were moderated, and all the deeds of Vladimir Monomakh were emphasized, but the main body of The Tale of Bygone Years remained unchanged. And in the future, Nestor’s work was an indispensable component both in the Kiev chronicles and in the chronicles of individual Russian principalities, being one of the connecting threads for the entire Russian culture.

Later, with the political collapse of Rus' and the rise of individual Russian centers, the chronicle began to fragment. In addition to Kyiv and Novgorod, their own chronicle collections appeared in Smolensk, Pskov, Vladimir-on-Klyazma, Galich, Vladimir-Volynsky, Ryazan, Chernigov, Pereyaslavl-Russky. Each of them reflected the peculiarities of the history of its region, and its own princes were brought to the fore. Thus, the Vladimir-Suzdal chronicles showed the history of the reign of Yuri Dolgoruky, Andrei Bogolyubsky, Vsevolod the Big Nest; Galician chronicle of the beginning of the 13th century. became essentially a biography of the famous warrior prince Daniil Galitsky; the Chernigov branch of the Rurikovichs was mainly narrated in the Chernigov Chronicle. And yet, even in the local chronicles, all-Russian cultural origins were clearly visible. The history of each land was compared with the entire Russian history; The Tale of Bygone Years was an indispensable part of many local chronicles. Some of them continued the tradition of Russian chronicle writing in the 11th century. So, shortly before the Mongol-Tatar invasion, at the turn of the 12th-13th centuries. In Kyiv, a new chronicle was created, which reflected the events that took place in Chernigov, Galich, Vladimir-Suzdal Rus', Ryazan and other Russian cities. It is clear that the author of the code had at his disposal the chronicles of various Russian principalities and used them. The chronicler also knew European history well. He mentioned, for example, the Third Crusade of Frederick Barbarossa. In various Russian cities, including Kyiv, in the Vydubitsky monastery, entire libraries of chronicles were created, which became sources for new historical works of the 12th-13th centuries.

The preservation of the all-Russian chronicle tradition was shown by the Vladimir-Suzdal chronicle code of the early 13th century, which covered the history of the country from the legendary Kiy to Vsevolod the Big Nest.

IV. PECHERSK ASCETS. THE BEGINNING OF BOOK LITERATURE AND LEGISLATION

(continuation)

Origin of the chronicle. – Sylvester Vydubetsky, its compiler. - A fable about the calling of the Varangians. – Daniel the Pilgrim.

Laurentian list of "Tale of Bygone Years"

By all indications, these two works, filled with high merits, earned Nestor the respect of his contemporaries and a lasting memory in posterity. Perhaps he wrote something else that has not reached us. In any case, his authorial fame can primarily explain the fact that subsequently such an important monument of ancient Russian literature as the initial Russian Chronicle began to be associated with his name; although she did not belong to him.

Our chronicles arose with the direct participation of the Russian princes themselves. It is known that already the son of the first Christian prince in Kyiv, Yaroslav, was distinguished by his love for book education, and gathered translators and scribes around him; forced to translate from Greek or rewrite ready-made Slavic-Bulgarian translations. Here we must understand translations of Holy Scripture, the works of the Church Fathers, as well as Byzantine chronographs. Yaroslav’s zeal for the success of Russian literature is also evidenced by the patronage he provided to such a gifted writer as Hilarion, who by his will was elevated to the rank of metropolitan. The same phenomenon was repeated here as in Danube Bulgaria: Boris was baptized along with all the Bulgarian land; and under his son, the book lover Simeon, the prosperity of Bulgarian book literature began. Yaroslav's sons continued their father's work. At least it is known that Svyatoslav Yaroslavich already had a significant book depository, from which the Collection known under his name came down. Deacon John, who copied this collection from a Bulgarian manuscript for Svyatoslav Yaroslavich, noted about this prince in his afterword that he “fulfilled his pay with divine books.” Some of their boyars also imitated the princes. From the same era, we have preserved a copy of the Gospel known under the name “Ostromir”. It was written by order of Ostromir, who was a relative of the Grand Duke Izyaslav Yaroslavich and his mayor in Novgorod, as the writer himself, some deacon Gregory, noted in the afterword. Particularly dedicated to book education is Yaroslav's grandson Vladimir Monomakh, who himself was an author. Two of his works have reached us: an eloquent letter to Oleg Svyatoslavich about his son Izyaslav, who died in battle, and the famous “Teaching” addressed to children. Even if both of these works were written with the help of one of the clergy close to him, in any case, a significant share of the creativity here undoubtedly belongs to the prince himself. The participation of Vladimir Monomakh in the cause of Russian literature is most clearly confirmed by the fact that it was during his reign in Kyiv and, of course, not without his assistance that our first chronicle collection was compiled. There is no doubt that the beginnings of chronicle writing in Rus' date back to an earlier time and, in all likelihood, to the era of the book lover Yaroslav. Brief notes about important military events, about the birth, about the death of princes, about the construction of the most important temples, about solar eclipses, about famine, the sea, etc. could be included in the so-called. Easter tables. From these tables chronicles developed in the West; so it was with us. Easter tables came to us, of course, from Byzantium with their chronology based on indicts, with the solar circle, etc. The mentioned notes, as in Western Europe, were kept by literate monks at the main episcopal churches or in the silence of monastic cells. With the development of literacy, the need arose in Rus' by itself to explain where the old Russian princes came from, and to perpetuate the deeds of the modern princes: a need arose for historical literature. Translated Byzantine chronographs, or reviews of world history, served as the closest models for our chronicle. Such a chronicle naturally should have appeared in the center of the Russian land, near the main Russian prince, i.e. in the capital Kyiv.

A few miles from the capital, further behind the Pechersk monastery, on the steep bank of the Dnieper, there was the St. Michael’s Vydubetsky Monastery, which was especially patronized by Grand Duke Vsevolod Yaroslavich, Monomakh’s father. By the way, he built a stone church of St. Mikhail. After Vsevolod, this monastery enjoyed special respect and patronage from his descendants. When Vladimir Monomakh established himself on the Kiev table, Sylvester was the abbot of the Vydubetsky monastery. The beginning of our chronicles, or so-called, belongs to him. The Tale of Bygone Years, which took upon itself the task of telling “where the Russian people came from, who first reigned in Kyiv and how the Russian land was established.” The author of the "Tale" obviously had skill in the book business and remarkable talent. He based his work on the Byzantine chronograph Georgiy Amartol, who lived in the 9th century, and his successors, having at hand a Slavic-Bulgarian translation of this chronograph. From here Sylvester, by the way, borrowed a description of the different peoples and languages ​​that inhabited the earth after the Flood and the Babylonian Pandemonium. From here he took the news about the first attack of Rus' on Constantinople in 860 and about the attack of Igor in 941. The story is often decorated with texts and large extracts from Holy Scripture, from collections of Old Testament stories (i.e. from Palea), from some church writers Greek (for example, Methodius of Patara and Mikhail Sinkel) and Russian writers (for example, Theodosius of Pechersk), as well as from Slavic-Bulgarian works (for example, from the Life of Cyril and Methodius), which indicates the author’s rather extensive reading and his preparation for his business. Stories about the first times are filled with legends and fables, as is the case in the initial history of any people; but the closer to its time, the more complete, more reliable, and more thorough the “Tale” becomes. Its reliability, of course, has increased since the final establishment of Christianity in the Kyiv land, especially since the time of Yaroslav, when literacy began to develop in Rus' and when the above-mentioned notes on the Easter tables began. Traces of these tables are visible in the fact that the chronicler, recounting events by year, also designates those years whose incidents remained unknown to him or in which nothing remarkable happened. For the 11th century, he was still served by the memories of old people. Sylvester himself points to one of these old men, namely the Kyiv boyar Yan Vyshatich, the same one who was a friend of Theodosius of Pechersk and died in 1106. ninety years old. Citing the news of his death, the author of the Tale notes: “I included a lot of what I heard from him in this chronicle.” The history of the second half of the 11th century and the beginning of the 12th century took place before the eyes of the author himself. His conscientious attitude to his work is evident from the fact that he tried to collect stories about this time at first hand, i.e. I questioned eyewitnesses and participants whenever possible. Such, for example, are the testimonies of some Pechersk monk about St. Abbot Theodosius, about the discovery and transfer of his relics from the cave to the Church of the Assumption, the story of some Vasily about the blinding and detention of Vasilko Rostislavich, the stories of the noble Novgorodian Gyurat Rogovich about the northern regions, the aforementioned Yan Vyshatich, etc.

Vladimir Monomakh, in all likelihood, not only encouraged the compilation of this chronicle, but, perhaps, himself helped the author by providing information and sources. This circumstance can explain, for example, the entry into the chronicle of his letter to Oleg Svyatoslavich and the “Teachings” to his children, as well as the famous agreements with the Greeks of Oleg, Igor and Svyatoslav - agreements, Slavic translations of which were, of course, kept at the Kiev court. It is also possible that, not without his knowledge and approval, the well-known fable that Rus' called three Varangian princes from across the sea to restore order in its vast land was included on the first pages of the chronicle. When and how this fable was first put into practice will, of course, forever remain unknown; but its appearance in the second half of the 11th or the first of the 12th century is sufficiently explained by the circumstances of that time. In history, one often encounters the tendency of sovereigns to trace their family from noble foreigners, from a princely tribe of another land, even from an insignificant tribe, but for some reason became famous. This vain desire was probably not alien to the Russian princes of that time and, perhaps, Monomakh himself. The idea of ​​the Varangian origin of the Russian princely house could very naturally arise at a time when the glory of Norman exploits and conquests was still resounding in Europe; when the entire English kingdom became the prey of the Norman knights, and in southern Italy they founded a new kingdom, from where they smashed the Byzantine Empire; when in Rus' there were still memories of the close ties of Vladimir and Yaroslav with the Varangians, of the brave Varangian squads who fought at the head of their militias. Finally, such a thought could most naturally arise with the sons and grandsons of the ambitious and intelligent Norman princess Ingigerda, Yaroslav's wife. Perhaps this idea initially appeared not without the participation of the Russified sons or descendants of those Norman immigrants who really found their happiness in Russia. An example of such noble people is Shimon, the nephew of that Varangian prince Yakun, who was an ally of Yaroslav in the war with Mstislav of Tmutarakan. Expelled from his fatherland by his uncle, Shimon and many fellow citizens arrived in Russia, entered Russian service and converted to Orthodoxy; Subsequently, he became the first nobleman of Vsevolod Yaroslavich and helped with the construction of the Pechersk Church of the Mother of God with rich offerings. And his son Georgy was governor in Rostov under Monomakh. In the era of the chronicler, friendly and family ties of the Russian princely house with the Norman sovereigns still continued. Vladimir Monomakh himself had in his first marriage Gida, the daughter of the English king Harold; their eldest son Mstislav was married to Christina, daughter of the Swedish king Inga Stenkilson; two granddaughters of Vladimir were married to Scandinavian princes.

When Sylvester began his chronicle work, two and a half centuries had already passed since the first attack of Rus' on Constantinople, mentioned in the “Chronicle” of Amartol. The chronicler, in fact, begins his “Tale of Bygone Years” with this attack. But, in accordance with the naive concepts and literary techniques of that era, he prefaced this historical event with several fables, as if explaining the previous fates of Rus'. By the way, he tells the Kiev legend about the three brothers Kiya, Shchek and Horeb, who once reigned in the land of the glades and founded Kyiv; and next to it he placed a legend, the first grain of which, in all likelihood, came from Novgorod - the legend of three Varangian brothers called from across the sea to the Novgorod land. This speculation, obviously, was not yet a well-known legend: we do not find a hint of it in any of the other works of Russian literature of that time. But later he especially. lucky. The legend expanded and changed, so that among the later compilers of chronicles, it is no longer Rus' and the Novgorod Slavs who call on the Varangian princes, as was the case with the first chronicler, but the Slavs, Krivichi and Chud who call on the Varangians - Rus', i.e. the entire great Russian people are already ranked among the Varangians and appear in Russia under the guise of some princely retinue arriving from overseas. Such a distortion of the original legend is, of course, to blame for the ignorance and negligence of Sylvester's later copyists. Sylvester finished his Tale in 1116. Vladimir Monomakh was obviously pleased with his work: two years later he ordered him to be installed as bishop of his hereditary city of Pereyaslavl, where Sylvester died in 1123.

Almost at the same time as the "Tale of Bygone Years" by Abbot Sylvester, the work of another Russian abbot, Daniel, was written, namely: "Walking to Jerusalem." We have seen that pilgrimage, or the custom of going to worship holy places, arose in Rus' after the establishment of the Christian religion. Already in the 11th century, when Palestine was under the rule of the Seljuk Turks, Russian pilgrims penetrated there and suffered oppression there along with other Christian pilgrims. Their numbers increased from the beginning of the 12th century, when the Crusaders conquered the Holy Land and founded a kingdom there. Busy fighting with other Turks, i.e. with the Polovtsians, our princes did not participate in the crusades; nevertheless, the Russian people sympathized with the great movement of Western peoples against the infidels. This sympathy was also reflected in Daniel’s notes about his walk. He simply calls himself the Russian abbot, without naming his monastery; judging by some of his expressions, it is believed that he was from the Chernigov region. Daniel was not alone in visiting the Holy Land; he mentions a whole squad of Russian pilgrims and calls some by name. His entire work breathes deep faith and reverence for the sacred objects that he was privileged to see. He speaks with praise of the King of Jerusalem Baldwin; who paid attention to the Russian abbot and allowed him to place a censer on the Holy Sepulcher for the Russian princes and for the entire Russian land. Among the princes whose names our abbot wrote down for prayer for their health in the Lavra of St. Sava, where he had shelter, the first place is occupied by: Svyatopolk - Mikhail, Vladimir (Monomakh) - Vasily, Oleg - Mikhail and David Svyatoslavich.

Long before the formation of Kievan Rus, the ancient Slavs had one of the largest state formations, which, according to scientists, existed from 1600 to 2500 thousand years and was destroyed by the Goths in 368 AD.

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 pristine, not stained by the actions of the Russians, Antes, barbarians, Vandals and Scythians, whom the whole world remembered very well . 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.

Russian way to heaven

Did you know that in ancient times the greatest peak of Europe and Russia - Elbrus - was called Mount Alatyr, which, like the famous Smorodina River and the Kalinov Bridge, turned out to be not a fairy-tale, but a very real landmark of the Elbrus region? It also turned out that by trusting epic landmarks, you can find... the road to heaven.

16 centuries ago, beyond the ridges of the Ciscaucasia, there was a civilization whose level of development was comparable to Greco-Roman antiquity. That country was called Ruskolan.

Its capital was the city of Kiyar, or Kyiv Antsky, founded 1300 years before the fall of Ruskolani. The prosperous country was ravaged by the Goths, who were brought to these lands by King Germanarich. Although he himself was killed at the beginning of the war, it was his son who brought the matter to a victorious end. For many years he tormented Ruskolan with raids, until the prosperous and fertile lands were completely devastated.

The ruler of Ruskolani, Prince Busa Beloyar, was crucified to a rock on the bank of the Terek, and people loyal to him were walled up alive in a crypt. This happened on the day of the vernal equinox in 368. Facts prove that Bus Beloyar and his country are not a myth. In the 18th century, 20 km from Pyatigorsk, in one of the ancient mounds on the banks of the Etoka River, a necropolis and a monument erected in honor of the Slavic prince Bus were discovered. The name of Bus Beloyar is mentioned in “The Tale of Igor’s Campaign.”

Gothic maidens at the edge

Seas of blue live.

Playing with Russian gold,

Busovo time is being sung.

"The Tale of Igor's Campaign"

STATE OF RUSKOLAN

Ruskolan is one of the large state formations of the Slavs in the Azov region, which existed 16 centuries ago, whose history is completely forgotten thanks to the German professors who wrote Russian history for Peter I.

The state of Ruskolan was located behind the ridges of the Ciscaucasia, on the territory that later became part of the Great Budgaria of Kurbat: from the Kuban and Terek, a pastoral plain, indented by wide river valleys and ravines, gradually rises to the Forward Range. The forest rises along them almost to the foot of Elbrus. In the valleys there are dozens of ancient settlements, where no archaeologist's shovel has ever sounded. On the banks of the Etoko River, the grave of the legendary Prince Ruskolani Bus Beloyar has been preserved.

This land is the origin of the Slavic people who called themselves Cherkassy, ​​known from Cherkasy lanes in Moscow, the cities of Cherkassk and Novocherkassk. Judging by Vatican sources, Cherkassy was inhabited by Pyatigorye and the Tmutarakan principality, and is now known as “Cossacks”.

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 land. 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.

The ruler of Ruskolani was Bus from the Beloyar family. In the Gothic and Yaart epics he is mentioned under the name Baksaka (Bus-Busan-Baksan), in the Byzantine chronicles - Bozh.

Ruskolan fought with the Goths of Germanarich. In this war Germanarich was killed and his place was taken by his son. As a result of the many-year war, Ruskolan was defeated, and the ruler of Ruskolan, Bus Beloyar, the last elected prince of the Rus, was crucified by the Goths, as evidenced in the Gothic, Nart and Russian epics…. According to some sources, Bus, like Prometheus, was nailed to the rocks on the banks of the Terek, and his entourage was buried alive in a rock crypt. According to other sources Bus and his closest assistants were crucified on crosses.

Bus Beloyar was crucified, according to the tablets of the Book of Veles, by Amal Vend. This was Vend from the Amal family, in whose veins Venedian and German blood merged.

This happened on the day of the vernal equinox in 368. The surviving princes tore Rus' into many small principalities, and against the decisions of the veche, they established the transfer of power by inheritance. Avars and Khazars passed through the lands of Ruskolani. But the territory of Ruskolani, Tamatarkha, Tmutarakan, Taman were still considered Slavic principalities.

In the fight against the Khazar yoke (V-VIII centuries), Rus', which almost never had a permanent army, had only one way to win: to unite, but each of the hereditary princes sought to do this under their own leadership. Until one was found, elected from the Wends (Vends, Wends, Vins, Vens) prince, who himself proclaimed himself to be the follower of Arius and Trojan, for which he received the name from the people: Prince Samo. He not only united the Slavs, but under his skillful leadership (which lasted 30 years), Rus' defeated almost all of its enemies and regained the lands lost due to civil strife. However, after his death, Ruskolan fell apart again. The next attempt to unite the Slavs and restore veche rule and the selectivity of the princes was made by the Novgorod elect: princes Bravlin I and II. However, the people united and talentedly controlled by them, after their departure, again divided into clans, and again fell into a state of tug of war for power.

Ruler of Ruskolani Bus Beloyar

Bus Beloyar is the Grand Duke of Vedic Rus', heir to the throne of Ruskolani - Antia. Born April 20, 295 AD. According to the Vedic calculation of time - 21 Beloyars, 2084 of the Trojan centuries.

Caucasian legends say that Bus was the eldest son. In addition, his father had seven sons and one daughter.

According to various signs that occurred at the birth of Bus, the wise men predicted that he would complete the Svarog Circle.

Bus was born, just like Kolyada and Kryshen. At his birth, a new star also appeared - a comet. This is mentioned in the ancient Slavic manuscript of the 4th century “Boyanov Hymn”, which tells about the star Chigir - the eel (Halley’s comet), according to which, at the birth of the prince, astrologers predicted his great future:

About Bus - the father of the young sorcerer,

about how he fought, defeating enemies,

sang the sorcerer Zlatogor.

Zlatogorov's hymns -

truly you are good!

He sang like Chegir the star

flew in the fire like a dragon,

shining with green light.

And forty wise men and sorcerers,

looking into the hundred years, we saw clearly,

that the sword of Yar Bus is glorious to Kyiv!

The Beloyar clan originated from the combination of the Beloyar clan, who lived near the White Mountain since ancient times, and the Ariya Osednya clan (Yar clan) at the very beginning of the Beloyar era.

The power of the Ancestors of Bus Beloyar extended from Altai, Zagros, to the Caucasus. Bus was the throne name of the Saka and Slavic princes.

Bus, his brothers and sister were born in the sacred city of Kiyara - Kyiv Antsky (Sar - city) near Elbrus, founded 1300 years before the fall of Ruskolani. The Magi taught Busa and the brothers the wisdom of the Ants from sacred books that were kept in ancient temples. According to legend, these temples were built many thousands of years ago by the wizard Kitovras (who was also known to the Celts under the name Merlin) and Gamayun at the behest of the Sun God. Bus and the brothers were initiated. At first they walked the path of Knowledge, they were novices and students. Having passed this path, they became witches - that is, those in charge, those who know the Vedas perfectly. Bus and Zlatogor, named after the Golden Mountain of Alatyr, rose to the highest degree, to the degree of Pobud (Buday), that is, the awakened and awakening, spiritual teacher and evangelist of the will of the Gods.

The great cultural act of the prince-magician was the reform and ordering of the calendar. Bus improved the already existing calendar, based on the “Star Book of Kolyada” (Kolyada - gift, calendar). We still live according to the Busa calendar, because Many Christian holidays (to put it mildly) are borrowed from the past and used to have a Vedic meaning. Having given a new meaning to the ancient holiday, Christians did not change the original dates.

And these initial dates had astrological content. They were tied to the dates of passage of the brightest stars through the prime meridian (direction north). From the time of Bus to this day, the dates of celebrations in the folk calendar coincide with the star dates of 368 AD. The Busa calendar merged with the Orthodox folk calendar, which determined the way of life of Russian people for centuries.

Prince Bus not only defended Ruskolan, he also continued the ancient tradition of peaceful trade relations with neighboring peoples and great civilizations of that time.

Bus left a great legacy for the Russian people. These are the Russian lands that were defended then, this is the Bus calendar, these are the songs of Bus’s son, Boyan, and his brother, Zlatogor, which have come down to us as folk songs and epics. From this tradition grew the “Tale of Igor’s Campaign.”

Bus laid the foundation for the Russian national spirit. He left us a legacy of Rus' - earthly and heavenly.

Death of Bus Beloyar

The year 368, the year of the crucifixion of Prince Bus, has an astrological meaning. This is a milestone. The end of the era of Beloyar (Aries) and the beginning of the era of Rod (Pisces). The Great Day of Svarog, which is also called the Year of Svarog, has ended.

And now wave after wave of foreigners are coming to Rus' - Goths, Huns, Heruls, Iazyges, Hellenes, Romans. The old one stopped and the New Kolo of Svarog began to rotate.

The Night of Svarog has arrived (Winter of Svarog). The Invocation of Vyshnya - Kryshen, or Dazhbog, must be crucified. And power at the beginning of the era passes to the Black God (Chernobog).

In the era of Pisces or in the era of Rod (according to the songs - turning into Pisces), the collapse of the old world and the birth of a new one take place.

In the era of Aquarius, which awaits us ahead, the Roof pours onto the Earth from a bowl filled with honey Surya, Vedic Knowledge. People are returning to their roots, to the Faith of their Ancestors.

According to Caucasian legend, the Antes were defeated because Bus Beloyar did not take part in the general prayer. But he did not do this, because he understood the inevitability of defeat, the night of Svarog came.

On the same night that Bus was crucified, a total eclipse occurred. The Earth was also shaken by a monstrous earthquake (the entire Black Sea coast shook, there was destruction in Constantinople and Nicaea).

In the same year, the court poet and educator of the emperor’s son, Decillus Magnus Ausonius, wrote the following poems:

Between the Scythian rocks

There was a dry cross for the birds,

From which from the body of Prometheus

Bloody dew oozed.

This is a trace of the fact that in those years they talked about the crucifixion of Bus in Rome.

In the minds of people of that time, the images of Prometheus, Bus and Christ were combined into one whole.

The pagans in Rome saw in Busa the crucified Prometheus, the early Christians saw in him the new incarnation of Christ the Savior, who, like Jesus, was resurrected on Sunday. The date of Bus's resurrection is considered to be March 23, 368.

The Slavs, who remained faithful to the ancient Tradition of their Ancestors, saw in Busa the third descent of the Almighty to Earth:

Ovsen-Tausen paved the bridge,

not a simple bridge with railings -

star bridge between reality and navyu.

Three Vyshnya will ride

among the stars on the bridge.

The first is the Roof God,

and the second is Kolyada,

The third will be Bus Beloyar.

“The Book of Kolyada”, X d

Apparently, the symbol of the cross itself entered the Christian tradition after the crucifixion of Bus. The Canon of the Gospels was established after the 4th century and was based incl. and on oral traditions that then circulated among Christian communities, incl. and Scythian. In those legends, the images of Christ and Bus Beloyar were already mixed.

Thus, 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 a pillar, and it does not speak of crucifixion, but of pillaring (in addition, in the Acts of the Apostles 10:39 it is said that Christ was “hanged on the tree"). The words “cross” and “crucifixion” appear only in translations from Greek. It is likely that the distortion of the original texts during translation, and then the iconography (for there are no early Christian crucifixes), was influenced by the Slavic-Scythian tradition. The meaning of the original Greek text was well known in Greece itself (Byzantium), but after appropriate reforms 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.”

The bodies of Bus and other princes were removed from the crosses on Friday. Then they were taken to their homeland. According to Caucasian legend, eight pairs of oxen brought the body of Bus and other princes to their homeland. Bus's wife ordered a mound to be built over their grave on the banks of the Etoko River, a tributary of Podkumka (30 kilometers from Pyatigorsk) and erected a monument made by Greek craftsmen on the mound. The fact that there was once a large city in the Pyatigorsk region is evidenced by two thousand mounds and the remains of temples at the foot of Mount Beshtau. The monument was discovered in the 18th century, and back in the 19th century, on the mound one could see a statue of Bus with ancient words written on it:

O-oh haie! Wait! Sar!

Believe! Sar Yar Bus - Gods Bus!

Bus - God's Rus' will come! -

God Bus! Yar Bus!

5875, 31 lute.

Now the statue is in the storerooms of the Historical Museum in Moscow, and now no one says that it belongs to Bus (although many scientists spoke about this in the last century). No one risks translating a runic inscription...

Bus's wife, in order to perpetuate the memory of Bus, ordered the Altud River to be renamed Baksan (Busa River).

The transformation of Bus took place forty days later on Faf-mountain, or White Mountain Alatyr. And so Bus Beloyar, like Kryshen and Kolyada, ascended the White Mountain (Elbrus) on the fortieth day and became the Pobud of God's Rus', sat down at the throne of the Most High.

Scientific research. A fairy tale.

In addition to the mention of Kiyara the Ancient, the capital of the Ruskolan state, historians' studies speak of the Temple of the Treasury of the Sun, located in the Elbrus region, on the top of Mount Tuzuluk, on the territory of the state. The foundation of an ancient structure was discovered on the mountain. Its height is about 40m, and the diameter of the base is 150m: 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. In general, the observatory-temple was created according to a “standard” design and, like other Cyclopean structures - Stonehenge and Arkaim - was intended to determine the most important dates in world history. In such observatories, the Magi determined the end and beginning of the zodiacal eras. 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. For example, according to Zoroastrian and Old Russian legends, this temple was captured by Rus (Rustam) in the second millennium BC. e. 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. Detailed descriptions of this temple and confirmation that astronomical observations were carried out there were found. The Sun Temple was a real paleoastronomical observatory of antiquity. Priests with Vedic knowledge created such observatory temples and studied stellar science. There, not only dates for farming were calculated, but, most importantly, the most important milestones in world and spiritual history were determined.

This information interested modern researchers, who in the summer of 2002 organized the scientific expedition “Caucasian Arkaim-2002”. The expedition members decided to expand the data about the Sun Temple obtained by the 2001 scientific expedition. Based on the data obtained as a result of topographic and geodetic studies of the area, recording astronomical events, the expedition participants 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 in the presence of employees of the Institute of Archeology of the Russian Academy of Sciences and the State Historical Museum, and a positive conclusion was received.

But the most amazing discoveries were hidden on the ancient mountain roads along which heroes, heroes and Narts (a fearless people of mighty warriors, called upon to cleanse this world of everything that bothers people) walked to the sacred country of Iriy - the Slavic paradise. According to ancient legends, in order to get to Iriy, it was necessary to cross the Valley of Death, cross the Kalinov Bridge and defeat the “Navi dragons” guarding the path from the kingdom of the dead to the fertile lands. The legendary Valley of Death is hidden behind the Chatkara Pass, whose name translates as black. Even the sand here is black! And the plateau itself resembles a gloomy refuge of trolls: the lifeless desert is crossed by a frozen lava flow, in which the Kyzylsu River - Red, or Fire - has cut its channel. But it has another name, derived from the word “smaga” (fire): Currant - the river of death, separating Yav and Nav, the world of the living - and the world of the dead. Fairy tales say that the only way to cross Smorodina is through the Kalinov Bridge, where the battles between the heroes and the fire-breathing guardians of the kingdom of the dead took place. Imagine - such a passage really exists! Where Kyzylsu breaks through a frozen lava flow and falls into a gloomy gorge with the Sultan waterfall, a water-washed lava plug has formed, hanging like a narrow ribbon over the very abyss!

And next to the Kalinov Bridge there is a giant stone head. This is the son of the god of the underworld and the guardian of the Kalinov Bridge. Behind the ominous rocks and dead lands, surrounded on all sides by inaccessible mountains and bottomless cliffs, lies the vast Irahityuz tract, sparkling with greenery and strewn with flowers, and the Irahitsyrt plateau, which means “The Highest Pasture”, or “Field of the Highest”. Or heavenly lands. The chain of amazing coincidences does not end there! Because someone walking along the path of fairy-tale heroes can drink water from the rivers Adyrsu and Adylsu, which translated means living and dead...

Should we trust textbooks that have been rewritten more than once even in our memory? 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.

Mikhailo Vasilyevich Lomonosov fought alone against the German professorship, arguing that the history of the Slavs goes back to ancient times.

The 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. In his works, Academician B.A. Rybakov, the author of the books “Paganism of the Ancient Slavs” 1981, “Paganism of Ancient Rus'” 1987, and many others, writes that the state of Ruskolan was the bearer of the Chernyakhov archaeological culture and experienced a heyday in the Trojan centuries (I-IV centuries AD. ). To show the level of scientists who studied ancient Slavic history, let us cite who Academician B.A. was. Rybakov.

Boris Aleksandrovich Rybakov headed the Institute of Archeology of the Russian Academy of Sciences for 40 years, was director of the Institute of History of the Russian Academy of Sciences, academician-secretary of the Department of History of the Russian Academy of Sciences, member of the Russian Academy of Sciences, honorary member of the Czechoslovak, Polish and Bulgarian Academies of Sciences, emeritus professor of Moscow University. M. V. Lomonosov, Doctor of Historical Sciences, Honorary Doctor of the Krakow Jagiellonian University.

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 places 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 from 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 Varangian-Russians.”

Let us 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 a stranger, and not a Slavic people. This manipulation and the birth of a legend about the calling of a foreign tribe to reign in Rus' had a political background so that once again the “enlightened” West could point out to the “wild” Slavs their denseness, 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.

“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 there was the capital of the Rugians, Arkona, and the largest Slavic pagan temple in Europe, 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 resettlement of the Volga Alans, that is, Rossans or Rosses, to the Baltic Sea took place, as can be seen from the evidence given above by the authors, not just once and not in a short time, as is clear from the traces that have remained to this day, with which the names of cities and rivers are honored must"

But let's return to the Slavic state.

The capital of Ruskolani, the city of 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 place talks about the main city of the Scythians in the Caucasus near one of the highest 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.

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. There, not only dates for farming were calculated, but, 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 precious stones placed there 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. If you believe the legends, near the city of Kiyar (Kiev) there was the sacred Mount Alatyr - archaeologists believe that it 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 the Gothic historian of the 4th century Jordanes talks about two wars between the Goths (an ancient Germanic tribe) and the Slavs, the invasion of the Goths into the ancient Slavic state, in his book “History of the Goths”. In the middle of the 4th century, the Gothic king Germanarech led his people to conquer the world. He was a 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 evidence of Jordan, the Elder Edda and the Book of Veles, Germanarekh, after long wars, captured almost all of Eastern Europe. He fought along the Volga to the Caspian Sea, then fought on the Terek River, crossed the Caucasus, then walked along the Black Sea coast and reached Azov.

According to the “Book of Veles,” Germanareh 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 by the dynastic marriage of the sister of the Slavic prince-tsar Bus - Lebedi and Germanarech. 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 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.

"Book of Veles": “And Ruskolan was defeated by the Goths of Germanarekh. And he took a wife from our family and killed her. And then our leaders rushed against him and defeated Germanarekh.”

Jordan. “History of the 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 treacherous leaving her husband, tied to fierce horses and causing the horses to flee to different sides, her brothers Sar (King Bus) and Ammius (Zlat), taking revenge for 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 to pieces 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.

"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. "The story is ready": 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 Tarikha”: “Once in the land of the Anchians, the Galidzians (Galicians) attacked Bus and killed him along with all 70 princes.”

The Slavic prince Busa and 70 Gothic princes were crucified in the eastern Carpathians at the sources of the Seret and Prut, on the current 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!”

Anyone who has carefully read “The Tale of Igor’s Campaign” remembers that it mentions the long-gone Time of Busovo.

The year 368, the year of the crucifixion of Prince Bus, 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 the ancient world and the story of the crucifixion of Christ appeared (borrowed) in Christianity.

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 of 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 of different peoples of the 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 matches 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. It is similar to Stonehenge, firstly, by the fact that the axis of the temple is also oriented from north to south, and secondly, one of the most important distinguishing features of 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 a calendar month, this is not a coincidence. The azimuths of sunrise and sunset on the days of the summer and winter solstice differ by only 1.5 degrees from the directions to the peaks of Kanjal, the “gate” of two hills in the depths of 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.

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The presentation of the ancient history of the Slavs is now based exclusively on those written testimonies that, as a result of historical conflicts, have become the only ones available for study. Admirers of these materials convince us that these written testimonies are supposedly a reliable source of historical information, and that they should be trusted everywhere.

But is it?

Such documents open to research include the so-called Old Russian chronicles, relating in their presentation to early Slavic times (before the 10th century AD), the period of Kievan Rus (10-11th century AD), the time of feudal fragmentation (11-13 century AD) and the period of the so-called Galician-Volyn state (13-14 centuries AD).

These ancient Russian chronicles have generally accepted names, namely: “The Tale of Bygone Years”, “Kiev Chronicle”, “Galician-Volyn Chronicle”. During their compilation, they were combined into a chronicle code, or collection, under the code name “Russian Chronicles”.

An impartial analysis of ancient Russian chronicles carried out back in the 20th century made it clear that the main thing is that these works are significantly removed in time relative to the chronicle events, because they were written no earlier than the 15-16th century AD. Researchers have identified the presence of various sources in the chronicles, traces of significant editing, and signs of deletions (due to the loss of narrative logic).

At the same time, the initial text of the chronicle codes (actually “The Tale of Bygone Years”) supposedly belongs to the chroniclers known in antiquity - Nestor and Sylvester (11th - early 12th centuries AD). But for subsequent texts by period, the authors are not indicated.
The question is, is what Nestor and Sylvester wrote really before us? And who are the authors of the subsequent materials?

It is also known that the sequence of chronicles in the codes is interrupted by significant information gaps (amounting to years and decades), which can be interpreted as deliberate exclusions.

The style of presentation of the chronicles is very heterogeneous: from short, dry factual accounts to lengthy and emotional descriptions of events of a state, ideological and religious nature. The absence of a certain rhythm of presentation indicates the presence of deliberate late insertions.

Many colorful accounts are written with clear knowledge of the consequences of the events in question, which indicates the time of their composition (15-16 centuries). In addition, the actions of some chronicle heroes are inconsistent and illogical, and indicate the possible concealment of some compromising facts.

Reports about some key historical events and persons associated with them look rather strange. The spontaneous and authoritarian reactions of these individuals do not correspond to historical logic and are not understandable from the point of view of social expediency.

It is also felt that in the chronicle narrative they thoughtfully remove a whole layer of information about the ancient Slavic peoples and their state building (we are talking about the so-called times of Troyan, the times of the Beads, the Dulib Union-state of the 1st-9th centuries AD - http:/ /rivne-surenzh.com.ua/ru/our_articles/127).

In addition, in the ancient Russian chronicles the history of the Rurikovichs themselves prevails. Other Slavic leaders are deliberately humiliated, among them the Magi, the Elders-Rahmans (elders). The Slavic peoples are portrayed as dark and narrow-minded. In the chronicles, they are some “primitive” tribes who do not know statehood and who were “blessed” with their power by the Rurikovichs.

But despite all the efforts of the chroniclers to glorify the Rurikovichs, there is a feeling that their power occupies a very limited space territorially. And they try to significantly exaggerate this space (by changing the geography of family holdings, adding to the possessions of others).

Edits and additions impose the idea of ​​a certain originality and power of the power of the Rurikovichs (in the Slavic expanses east of the Vistula). The brutal struggle with the Magi and Elders, as bearers of a different type of statehood (truly Slavic, Dulibo-Russian), who were persecuted and destroyed, is direct proof of this.
It seems that it was precisely this ancient Dulibo-Russian statehood, as the object of Rurik’s encroachments, that, according to the plans of the chroniclers of the 15-16 centuries, was supposed to disappear forever from the history of the Slavs.

So what does the above analysis indicate?
The fact that the so-called Old Russian chronicles are compilative works. They are a special kind of forgery, with selective and falsification-oriented use of texts from more ancient chronicles, with free processing of such materials, significant editing, rewriting of many chapters, filling with “new facts”, targeted additions, changes in names and possessions, as well as visions of the history of the Slavs with positions of the customers of the chronicles of the 15th-16th century AD.

Through such manipulation, compilation, and forgery, the customer and editor, unknown to us, are trying to form a special, “corrected” view of the history of the development of the Slavic world, wanting to replace historical truth with untruth. The big names of the chroniclers of the past were supposed to serve as a cover for such untruths.
But who benefited from the “corrected” vision of the ancient history of the Slavs and why?

Researchers suggest that in the 15-16th century, the making of chronicles was necessary exclusively for the descendants of the Rurikovichs. For the rewritten chronicles are aimed mainly at praising the authoritarianism of the Rurikovich family (brought by Princess Olga and her entourage), to conceal the facts of betrayal of family members in the 10th-13th centuries, to form their claims to previously illegally seized lands and power in ancient Kyiv, for the war against the true power in the region - the Trojans, the state of the Ros, the Dulib Union and their descendants (http://rivne-surenzh.com.ua/ru/additional/maps/15).

Chronicles try to avoid essentially objective stories about the war waged by the Rurikovichs against the Slavic worldview (according to the Rule) from the end of the 10th century. They justify the brutal persecution of the Rahman Elders, the Magi, and other servants of the Rule (http://rivne-surenzh.com.ua/ru/our_articles/118).

The bloody feudal squabbles of the family, the endless fragmentation of lands by the descendants of the Rurikovichs are presented in chronicles, if not as achievements, then at least as some kind of “normal process”. At the same time, a certain historical “positivity” is attributed to the actions of the Rurikovichs (http://rivne-surenzh.com.ua/ru/our_articles/126).

Knowing this, many researchers have repeatedly asked themselves the following questions:
- Can the so-called ancient Russian chronicles be a reliable and truthful source?
- where are the true primary sources from which the chronicles of the 15-16 centuries were “copied” and which were not included in them?
- who specifically ordered the fakes and who compiled them?

Obviously, the forgeries were not written in the places where the chronicle events took place: in the Dnieper region, the Carpathian region, and in the Volyn-Podolsk region. For after the defeat of the Horde at Blue Waters in 1362, these regions were finally cleared of the direct power of the Rurikovichs and, almost all, were part of Volyn-Ukraine (http://rivne-surenzh.com.ua/ru/additional/maps/ 96) and princely Lithuania.

The allied authorities of these states were not interested in glorifying the bankrupt Rurikovichs, who were responsible for the illegal seizure of power, terrorism, intra-Slavic wars, the destruction of ideological centers (centres of Rule, for example Dibrova), complicity with the Golden Horde khans, accepting the role of khan's overseers and members of secret orders and lodges (http://rivne-surenzh.com.ua/ru/our_articles/124).

The Union of Lithuania and Volyn-Ukraine at this time actively opposed the Golden Horde along the border of its western uluses. It was in these uluses that many of the Rurikovichs settled, openly relying on the khan’s help and faithfully serving those who gave them a chance to remain in power.

How did the Rurikovichs react to this?
The idea of ​​a possible revenge against Lithuania and Ukraine was already actively floating among them. The irritant of the situation was the strengthening of the non-traitors of the Rurikovichs, close contacts between Lithuania and Poland, the penetration of Catholicism and sentiments of a power union into Lithuania.

The bearers of the idea of ​​revenge needed weighty “arguments”, proof of the “legitimacy” of their claims to the authoritarian power lost by their great-grandfathers in the southwestern lands. In the 14th-16th centuries, throughout the southwestern lands, the descendants of local indigenous peoples who believed in the Rule, revered the Rahman Elders, and wanted to restore the ancient Slavic way of life returned to power (http://rivne-surenzh.com.ua/ru/our_articles/ 125). They, together with the bearers of the Rule, were the main enemies of the Rurikovichs.

Apparently, the chronicles of the 11th-13th centuries taken from Kyiv, the Dnieper region, and the Carpathian region did not fully meet the objectives of the Rurik revenge. Their presentation most likely showed the illegality of the seizure of power by the Rurikovichs themselves (late 10th century AD), their limited worldview, weakness as leaders, the narrowness of their territorial possessions, the depravity of their fratricidal policy, and their ideological dependence on aggressive neighbors.

Therefore, such chronicles of the Rurikovichs needed to be replaced, rewritten, altered, compiled, filled with some new and pathetic content, to hide the fact of the illegal seizure of power in the Dnieper region in part of the territory of the Dulib Union (Russian lands) at the end of the 10th century AD.

It was important for the editors to justify the betrayal of the Rurikovichs regarding Trojan and the Starots, their state-union centered in Volyn, to obscure the fact of their departure from the Slavic worldview and faith according to the Rule. In this case, it was advisable to hide behind the names of Nestor and Sylvester (http://rivne-surenzh.com.ua/ru/our_articles/129).

In addition, with forgeries it was possible to increase the borders of the Rurikovich possessions by including neighboring states, principalities, peoples, or to remove written memories of them (as for the Dulib Union of the 1st-9th century AD), as well as to remove objectionable names of the Elders and Magi , princes, correct the genealogical lines.

And although the ideas of the return of the new Rurikovichs to the southwestern lands (Volhynia-Ukraine and the Principality of Lithuania) in the 15th century looked quite fantastic, it was they who laid the foundations for the aggressive aspirations of the elite of the Muscovite kingdom for the relative forceful “unity” of the ephemeral Rurik world.

This was also helped by the manipulations with the ancient Slavic, Velesov alphabet, which began in the 10th-14th centuries, through the use of an artificial Cyrillic alphabet. They turned the ancient Russian Velesovich letter “o”, when read, into “oak” and then into “u”. At the same time, everything ancient Russian, Old Church Slavonic, Dulib simply became Rurik, ancient Russian. Thus, the entire ancient history of the Dnieper region, Carpathian region and Volyn, through corrected chronicles, was openly plundered and appropriated (http://rivne-surenzh.com.ua/ru/our_articles/118).

The formation of the idea of ​​Rurik revenge (vector to the southwest) began with the period of the gradual fall of the Golden Horde and the power dominance of the Rurikovichs themselves in the Upper Volga region (starting with Vasily 1 Dmitrievich, Grand Duke of Moscow and Vladimir, 1371-1425 AD) .
The success of the “gathering” of lands around Moscow became a clear example of the possible centralization of power according to the Byzantine or Golden Horde type (http://dist-tutor.info/file.php/85/Tema_6/Rasshirenie_Mosk.kn-va_vo_vt_pol_14_-_per_por_15.gif).

It was at this time that work on the compilation chronicles began.
This work was especially accelerated by the military successes of Moscow in the 16th century. It became possible for the Rurikovichs not only to defend themselves from their western neighbors but also to conduct a broad offensive against them.
The wars of the Moscow kingdom of the late 15th century (1487-1494) and the beginning of the 16th century (1500-1503; 1512-1522; 1534-1537; etc.) in the southwestern direction are proof of this . Having weakened their dependence on the Golden Horde, the Rurikovichs, at the same time, successfully applied the ideas of the authoritarian power of the Golden Horde, considering them especially effective.

And although the complete conquest of the Dnieper region and the Carpathian region was still far away, the idea of ​​hegemony in the eastern (from the Vistula) lands had already taken place. This is how the virus of great power and Rurik supremacy was laid. There were also attempts to influence Cossack Ukraine and the facts of the annexation of its northern and then eastern lands to the Muscovite kingdom under the pretext of “fraternal (Rurik) reunification” (http://rivne-surenzh.com.ua/ru/our_articles/123).

Understanding the meaning of such chronicle collections as direct justification for the aggressive “reunification,” Peter 1 expanded the search for all available compilations. Having learned about the presence of one of the chronicles in Lithuania (voivode Radziwill brought one from the Russian north), Peter gave instructions to carefully rewrite the find for personal use (1716).
Later, in 1760, the Radzivilov Chronicle was finally bought by the royal representatives and ended up in the imperial library along with other chronicle forgeries. Through the efforts of the descendants of Peter 1, the search for other compulsory lists takes place in the places where they could have been written - in the workshops of the northern part of the empire.

As a result of searches, Karamzin finds one of the unknown chronicle lists in the same imperial library of the Academy of Sciences in 1809. According to the library, it was brought from the Ipatsky Monastery near Kostroma.

Karamzin found another list, probably a duplicate of the Ipatiev Chronicle, in the same year in the library of the merchant Khlebnikov. The list differs from the Ipatievsky list, although both lists consist of three chronicles known to us.

But where did those ancient chronicles that the compiler chroniclers used go?
Most likely they were destroyed upon completion of work on the fakes. For there was a certain danger of exposing counterfeits with their help in the future.
For the same reason, the lists do not include the names of editors and scribes of the 15th and 16th centuries. They do not indicate the place where the fakes were written or the location of the compiler workshops.
What conclusions can be drawn from what has been said? What are ancient Russian forgery chronicles of the 15th and 16th centuries silent about?
Analyzing the above, we can state the following:
1. Old Russian chronicles (lists) found in the imperial library and in private collections in Moscow in the 18th and 19th centuries. AD - there are compilation forgeries of the 15-16 centuries, compiled on the basis of unknown, earlier chronicles from the territory of the Middle Dnieper region, the Carpathian region, and altered for one purpose - a false presentation of the history of the Slavs, the glorification of the Rurikovichs, who illegally seized power at the end of the 10th century in parts of the Slavic territories and those who betrayed Slavic values, worldview and people;
2. These chronicles (“The Tale of Bygone Years”, “The Kiev Chronicle”, “The Galician-Volyn Chronicle”) are deliberately commissioned works, compiled according to the intention of the descendants of the Rurikovichs, produced outside the places of the chronicle events (far in the north) in 15-16 centuries with the aim of glorifying the acts of the Rurikovich family, their authoritarian state (988-1054 AD), subsequent short-lived state formations (11-14 centuries AD), for future revenge and expansion into the lands of the Dnieper and Carpathian regions;
3. With their ideological edge, the ancient Russian chronicles of the 15th-16th centuries are directed against the Old Father-Volkhvo (Rahman-Volkhvo) system, the worldview according to the Rule, the Dulib Union (Dulibia Ros, 1-9 centuries AD), the ancient Slavic statehood (revived later in Cossack Volyn-Ukraine), with the aim of subsequent usurpation of the entire Slavic heritage of the region;
4. Old Russian chronicles became the ideological basis for the development of the offensive of the Rurikovichs and their followers in the Dnieper and Carpathian region in the 17th-19th centuries AD, the organization of brutal persecution of the carriers of the Old Fathers-Magi (Rahman-Magi) system, the Elders-Rahmans, Magi, and ministers Cossack church, as well as the destruction of written evidence, paraphernalia, and artifacts.

This is what the “Veles Book” says in the 9th century, predicting the betrayal of people like the Rurikids a hundred years before the tragic events (fragment of tablet 1):
“Our good old days were forgotten in confusion. Now we are going where we don’t know. And we must also look back into the past. We are ashamed to Nav, Rule, Reveal, to know, and to know and think around everyday life...” (THIS IS OUR OLD HOURS IN FUCKING FUCKING YES I IDEMO KAMO I DON’T KNOW, BUT MY MEMORY REMEMBERS AND HOW MAY WE STAND FOR THE RIGHT TO KNOW) ABAPOLO TIRLA LEAD AND DOUMITE... ).

Other words of the “Book of Veles” on tablet 6-d sound even more prophetic. They are addressed to us and our time and predict future changes for us:
“And then the dawn shines towards us, and the morning comes towards us, and we also have a messenger galloping in svarga. And we speak praise to the glory of God... And therefore we cast aside our sorrow. And we will have this: The Majestic Light Son of Intra is coming! From darkness we have Our highest help, and the Elders will receive this benefit from Him - firmness and strength, so that we can give an answer to our enemies as needed! » (ATO ZORIA SWEET DO N A MORNING IDE DO N A TAKO ІMEMO VESTNEK SKAKAVA ALL SVRZE A RSHCHEHOM PRAISE A SLOVE BZEM ... AND THERE IS NEYAKHOM OUR SORRY A ODERZEMA ІNA DA VLACHE NOI SOIN SVTEN INT RUV ODE TYMEA IMAKHOM VINEGO DOPOMENCE OUR A ELDER SE GOODLY AVAILABLE FROM SHE SOLIDITY AND FORTRESS ABO I ALSO WITH ME RESPONSE GAVE YAKO ІSTEN).

What do these ancient words from the “Book of Veles” mean?
That with the highest help from Bright Iriy, with the coming of the Son of Intra (Son of God), our enemies will be thrown back, the knowledge of the Rule and the preserved ancient Slavic rarities and writings, as well as the symbols of the true faith of the Creator, will return to us.