Correct chronology in Rus'. What year is it really now? The chronology of the Slavs is 6370 from the creation of the world

At the First Ecumenical Council of Nicaea in 325, a rule was established: to celebrate Easter on the first Sunday after the first spring full moon, and the celebration of the beginning of the church year should be moved to September 1, instead of March 1. The First Ecumenical Council (Σύνοδος) took place in the city of Nicaea at Byzantine emperor Constantine the Great. At the First Council of Nicaea in 325, 318 bishops were present, among them were: St. Athanasius the Great, St. Nicholas the Wonderworker, James Bishop of Nisibis, Spyridon of Trimifuntsky.

The account of time used in Byzantium relates the date Creation of the world by September 1, 5508 BC (i.e. before the birth of Christ, or BC), so September 1 was celebrated in Byzantine Empire like the beginning of the year. The Byzantine era was adopted by the Greeks in the 7th century.

In the 10th century having adopted Christianity and the Byzantine chronology from the Creation of the world, Ancient Rus' preserved until the end of the 15th century (until 1492) the pre-Christian spring celebration of the New Year on March 1, and not September 1, in the fall, as was customary in Byzantium. Before the adoption of Christianity in Rus', time was counted in the spring years, and not in the autumn, as was customary in Byzantium. The ancient Russian system of chronology of the X-XIV centuries was conducted from the Creation of the world, and the beginning of the year was celebrated on March 1.

On the coins of the X-XIV centuries, all the numbers of the millennium in the year were not indicated. For example, the indication of the year 207 meant 7207 from the Creation of the world. To transfer the year 7207 to a new chronology from the "Christmas" - the number "5508" should be subtracted. Therefore, the coin dated 207 refers to 1699.

Prince Rurik "Summer 6370"

At the turn of the XIV - XV centuries, records about September 1, as the beginning of the year, appear in the ancient Russian chronicles. From now on New Year, began on September 1, its celebration was preserved in Russia until the well-known royal Decree of Peter I of December 20, 7208 from the Creation of the world.

Tsarist Russia traded with many European countries, and in all trade agreements and contracts with Europeans, it had to indicate the dates according to the Gregorian calendar, while the Julian calendar was still in force in Russia, adopted by the Decree of Tsar Peter I of December 20, 7208 from the Creation of the World, which introduced the chronology from the Nativity of Christ . Petrovsky decree was called: " About the writing henceforth of Genvara from the 1st day of 1700 in all papers of the summer from the Nativity of Christ, and not from the creation of the world. The decree of Tsar Peter I ended with a prudent reservation: “And if anyone wants to write both those years, from the Creation of the world and from the Nativity of Christ, in a row freely.”

According to the Decree of Tsar Peter I dated December 20, 7208 from the Creation of the world in Russia, the Julian calendar was introduced, leading the chronology from the birth of Christ. In order to switch to a new calendar with the chronology "from the Nativity of Christ", it followed in the old calendar from the "creation of the world" from years 7208 subtract 5508 years.

The Decree of Peter I prescribed that after December 31, 7208 from the Creation of the world, January 1, 1700 from the Nativity of Christ, “from the birth of the Lord God and our Savior Jesus Christ,” will come.

Decree of Peter I Russia switched to the Julian calendar in 1700 , which considered a solar or astronomical year lasting 365 days 5 hours 48 minutes 46 seconds and New Year from January 1st. The adoption of the Julian calendar by Russia greatly facilitated trade, cultural and scientific ties with Europe, although in many European countries in the 16th and 17th centuries the Gregorian calendar was already adopted.

By his decree, Tsar Peter I ordered postpone celebration of the beginning of the year from September 1 to January 1.

In the decree of the king, everyone was ordered to celebrate this event especially solemnly: “And as a sign of that good undertaking and the new centenary century, in joy, congratulate each other on the New Year ... On the noble and passable streets at the gates and houses, make some decoration from trees and branches of pine, spruce and juniper ... repair shooting from small cannons and guns, launch rockets, as many as anyone happens to, and light fires.

Tsar Peter I ordered to decorate the building of the Gostiny Dvor with spruce and pine branches, and state people and boyars were ordered to wear European clothes for the holiday. The first New Year's tree in Moscow was also put up on the New Year's Eve of 1700 on Red Square, and as a sign of fun, a festive New Year's fireworks, cannon and rifle salutes were arranged for the people.

About the Scythian monk Dionysus the Small.

The adoption of a new era counting from the birth of Christ was proposed Pope John I ( from 523-526), on whose instructions his archivist, monk, Dionysius the Small (Egzegius -exiguous - small) in 525 calculated the days of the celebration of Christian Easter and compiled a table of calculations for Paschalia for 95 years.

The Scythian monk Dionysius had absolutely no data on the exact time of the birth of Jesus Christ, this date was accepted by him conditionally. Dionysius calculated the year of Christ's birth by means of calculations that have nothing to do with science. Dionysius did not know zeros. In 1202, Europeans got acquainted with Arabic numerals and the mathematical concept of "zero", from the Arabs. ABOUT -

Roman numerals cannot represent "zero" - X-10, or LX -60, or CXX -120, and zero -?

According to Dionysius the Lesser, Jesus Christ was born on December 25, 753 years after the founding of Rome. The Scythian monk Dionysius called the year 753 from the founding of Rome the first year after the birth of Christ (Anno Domini).

Dionysius the Small recorded the dates of the days of Easter in the years of the era "from the birth of Christ" and in the months of the Julian calendar, universally accepted in the Roman Empire. Paschalia of Dionysus or Easter tables made it much easier for Christians to calculate the date of Easter.

Calculations Scythian monk Dionysius Small have been used by the Roman church since 533, when the chronology of the new era was introduced.

The era of Dionysus is called the counting of years from the birth of Christ. To the cradle of the born Infant Jesus Christ came the Magi - in Greek "magicians". In gospel times, magicians (Magi) throughout the entire space of the Roman Empire and the East were called, namely, Persian priests, followers , since in Greek no "sh" sound his Greek name is Zoroaster, "Son of the Star". Researchers believe that Persian magicians, priests and interpreters of the holy book visited Bethlehem proto-Aryans of the Avesta, followers of Zoroaster.

Era of Dionysius or reckoning from the Nativity of Christ spread in Western Europe startingfrom the 6th century , and by the 19th century it was accepted in all Christian countries and many non-Christian countries.

2017-12-17

The modern system of chronology has a little more than two thousand years after the birth of Jesus Christ and several hundred centuries before this event. However, before the advent of the Christian chronology, different peoples were own ways measure time. Slavic tribes are no exception. Long before the advent of Christianity, they had their own calendar.

Origin of the word "calendar"

According to the official version, the term "calendar" comes from Latin. In ancient Rome, debt interest was paid on the first days of each month, and data about them was recorded in a debt book called calendarium. Later, it was from the title of the book that the word “calendar” came from, which came to the Slavs with Christianity.

Some scientists believe that this term originated from the phrase "Kolyadin Dar" (Kolyada's gift), which was called the chronology. Slavic origin researchers consider quite possible. Some of them are sure that the Romans borrowed the word "calendar" from the Slavs, and not vice versa. Judge for yourself: there is no translation of the word calendarium, as well as an explanation of how it is connected with debts and books. After all, in Latin debt is debitum, and book is libellus.

The chronology from the Nativity of Christ

Today, our era from the birth of Christ is more than 2000 years old. However, the tradition of counting years in this way has been used for about a thousand years, because even with the recognition of Christianity as the official religion of the Roman Empire, years continued to be counted from important secular dates. For the Romans, this was the year of the founding of Rome, for the Jews, the year of the destruction of Jerusalem, for the Slavs, the year of the creation of the world in the Star Temple.

But once the Roman monk Dionysius, compiling Easter tables, got confused among various systems chronology. Then he came up with a universal system, the starting point of which would be the year of the birth of Christ. Dionysius calculated the approximate date of this event and henceforth used the chronology called "from the Nativity of Christ."

This system became widespread after 200 years thanks to the monk Bede the Venerable, who used it in his historical work on the Anglo-Sanson tribes. Thanks to this book, the British nobility gradually switched to the Christian calendar, and after it the Europeans did it. But it took the church authorities another 200 years to start using the Christian chronology system.

The transition to the Christian chronology among the Slavs

In the Russian Empire, which at that time included many of the original Slavic lands of Belarus, Poland, Ukraine and other countries, the transition to the Christian calendar took place from January 1, 1700 to Many believe that Tsar Peter hated and tried to eradicate everything Slavic, including the calendar, therefore introduced the Christian time reference system. However, it is most likely that the king was simply trying to put such a confusing chronology in order. Slavic rejection here, most likely, does not play a role.

The fact is that with the advent of Christianity to the Slavs, the priests actively tried to transfer the pagans to the Roman calendar. The people resisted and secretly adhered to the old calendar. Therefore, in Rus', in fact, there were 2 calendars: Roman and Slavic.

However, confusion soon began in the annals. After all, the Greek chroniclers used the Roman calendar, and the pupils of the monasteries of Kievan Rus used the Slavic calendar. At the same time, both calendars differed from the chronology of Dionysius adopted in Europe. To solve this problem, Peter I ordered the forcible transfer of the entire empire subject to him to the system of chronology dating from the birth of Christ. As practice showed, it was also imperfect, and in 1918 the country was transferred to a modern accounting system.

Sources of information about the Old Slavic calendar

Today there is no reliable data on how the real Old Slavic calendar looked like. The now popular "Krugolet Chislobog" was reconstructed on the basis of information from various historical sources of later periods. When reconstructing the Old Slavic calendar, the following sources were used:

East Slavic folk ritual calendar. Written evidence of him dates back to the XVII-XVIII centuries. Despite such a "young" age, this calendar has retained a lot of information about the life of the Slavs during the time of pagan Rus'.
Church calendar "Months". In the process of Christianization of Rus', church authorities often celebrated Christian holidays on important pagan holidays. Comparing the dates of holidays from the Monthly Book with dates from other calendars, as well as from folklore sources, it is possible to calculate the time of important ancient Slavic holidays.
In the 19th century, about 400 gold plates with inscriptions were found on the site of the Vedic temple in Romania, later called “Santii Dacov”. Some of them are over 2000 years old. This find not only testifies to the presence of writing among the ancient Slavs, but also is a source of information about the eras of ancient Slavic history.
Chronicles.
archaeological finds. Most often these are ritual ones with the image of calendar symbols. The most informative are clay vases of the Chernyakhov Slavic culture (III-IV centuries AD).

Epochs of the ancient Slavs

According to the information contained in the "Santia Dacians", the history of the ancient Slavs has 14 eras. The most important event that served as the starting point for the calendar was the approach of the solar and two other planetary systems, as a result of which earthlings observed three suns in the sky at once. This epoch was called the "Time of the Three Suns" and was dated to the year 604387 (in relation to 2016).

In 460531, aliens from the constellation Ursa Minor arrived on Earth. They were called Da'Aryans, and this era was called the "Time of Gifts."
In 273910, aliens again arrived on Earth, but this time from the constellation Orion. They were called Kh'aryans, and in honor of them the era is called the "Time of Kh'Arr".
In 211699, the next visit of extraterrestrial beings took place, marking the beginning of the "Svag Time".
In 185779, the rise of one of the four most important cities of the Daaria continent, Tula, began. This city was famous for its skilled craftsmen and flourished for almost 20,000 years. This period of time was called "Thule Time".
In 165,043, Perun's daughter, the goddess Tara, brought many seeds to the Slavs, from which numerous forests subsequently grew - this is how the "Time of Tara" began.
In 153349, a grandiose war of Light and Darkness took place. As a result, one of Lutitia's satellites was destroyed, and its fragments became an asteroid ring - this is the Assa Dei era.
In 143,003, earthlings, with the help of scientific achievements, were able to drag a satellite from another planet, and the Earth, which already had two satellites at that time, had three of them. In honor of this momentous event, the new era is called the “Period of Three Moons”.
In 111 819, one of the three moons was destroyed and its fragments fell to Earth, sinking the ancient continent of Daaria. However, its inhabitants escape - the era of the "Great Migration from Daaria" began.
In 106 791, the city of the Gods Asgard Iriysky was founded on the Irtysh River, and the new system of chronology was conducted from the year of its foundation.
In 44560, all the Slavic-Aryan clans united to live together on the same territory. From that moment, the era of the "Creation of the Great Kolo Rasseniya" began.
In 40017, Perun arrived on Earth and shared his knowledge with the priests, because of which there was a grand leap in the development of human technologies. Thus began the era of the "Third Arrival of the Whiteman Perun".
In 13021, another satellite of the Earth was destroyed and its fragments, having fallen on the planet, affected the tilt of the axis. As a result, the continents broke apart and icing began, called the era of the "Great Cooling" (Cold). By the way, in terms of time frame, this period coincides with the last ice age of the Cenozoic era.

Modern humanity lives in an era that began counting years from the creation of the world in the Star Temple. The age of this era today is more than 7.5 thousand years.

George the Victorious and the era of the creation of the world in the Star Temple

As you know, the word "world" has several meanings. Thus, the name of the modern era is often interpreted as the time of the creation of the Universe. However, "peace" also means reconciliation between warring parties. In this regard, the name "Creation of the World in the Star Temple" has a completely different interpretation.

Shortly before the first year "from the Creation of the World in the Star Temple" was marked, a war broke out between the Slavic tribes and the Chinese. With huge losses, the Slavs managed to win, and on the day of the autumn equinox, peace was concluded between the two peoples. To mark this important event, it was made the starting point of a new era. Subsequently, in many works of art, this victory was allegorically depicted in the form of a knight (Slavs) and a slaying dragon (Chinese).

This symbol was so popular that with the advent of Christianity it could not be eradicated. From the time of the Kyiv prince Yaroslav the Wise, the knight who defeated the dragon began to be officially called George (Yuri) the Victorious. Its significance for the Slavs is also evidenced by the fact that the cult of George the Victorious was very common among all Slavic tribes. In addition, at different times, Kyiv, Moscow, and many other ancient Slavic cities were depicted on the coat of arms of this saint. Interestingly, the story of St. George is popular not only among Orthodox and Catholics, but also among Muslims.

The structure of the Old Slavic calendar

The Old Slavic calendar refers to one complete revolution of the Earth around the Sun not as a year, but as a summer. It consists of three seasons: autumn (autumn), winter and spring. Each season included 3 months of 40-41 days each. A week in those days consisted of 9 days, and a day - of 16 hours. The Slavs did not have minutes and seconds, but there were parts, fractions, moments, moments, whitefish and santigs. It is difficult to even imagine what level the technology should have been if there were names for such short periods of time.

Years in this system were measured not in decades and centuries, as today, but in 144-year cycles: 16 years for each of the 9 constellations of the Svarog Circle.

Each ordinary year from the creation of the world consisted of 365 days. But the leap year 16 had as many as 369 days (each month in it consisted of 41 days).

New Year among the ancient Slavs

Unlike the modern calendar, in which the New Year begins in the middle of winter, the Slavic chronology considered autumn to be the beginning of the year. Although the opinions of historians differ on this issue. Most scientists believe that the New Year was originally on the day of the autumn equinox, which helped to more accurately adjust the calendar for the Slavs from the creation of the world in the Star Temple. However, according to Byzantine tradition, they tried to postpone the beginning of the new year to the first month of spring. As a result, there were not only two calendars in parallel, but also two traditions to celebrate the New Year: in March (like the Romans) and in September (like in Byzantium and the Slavs).

Months of the ancient Slavs

The first month of the ancient Slavic nine-month calendar was called Ramhat (beginning September 20-23), followed by the winter months Aylet (October 31 - November 3), Beylet (December 10-13) and Gaylet (January 20-23).

The spring months were called Daylet (March 1-4), Ailet (April 11-14) and Veylet (May 21-24). After that, autumn began, consisting of the months of Haylet (July 1-4) and Taylet (August 10-13). And the next, autumn month of Ramhat was the beginning of the New Year.

With the adoption of Christianity instead of Roman, Slavic names were given to the months. With the establishment of a new calendar by Peter I, Latin names were returned to the months. They remained in the modern Russian language, while the fraternal peoples retained or returned the familiar Slavic names of the months.

It is not known for certain what they were called with the advent of Christianity before the reform of Peter I, however, there are several options reconstructed thanks to the folklore of various Slavic peoples.

Week with the Slavs

The question of the number of days in a week before the reform of Peter I remains controversial to this day. Many argue that there were 7 of them - hence the surviving names in all

However, if you think about the words from The Little Humpbacked Horse, it becomes surprising how the text of 1834 mentions such a day of the week as the “eight”, which precedes another day - the “week”.

It turns out that the memories of the nine-day week remained in the memory of the Slavs, which means that initially there were only 9 days.

How to calculate the year according to the Old Slavic calendar?

Today, many Slavs are trying to return to the traditions of their ancestors, including their calendar.

But modern world living according to the Christian calendar requires a person to be able to navigate in this reference system of years. Therefore, everyone using the Slavic chronology (from the creation of the world) should know how to translate years from it into the Christian system. Despite the obvious differences between both systems of reckoning, this is easy to do. It is necessary to add the number 5508 (the difference in years between systems) to any date of the Christian calendar, and it will be possible to translate the date into the Slavic chronology. What year is it now according to this system can be determined by the following formula: 2016 + 5508 = 7525. However, it should be borne in mind that modern year begins in January, and among the Slavs - from September, so for more accurate calculations, you can use the online calculator.

More than three hundred years have passed since the inhabitants of the Russian Empire stopped using the Slavic calendar. Despite its accuracy, today it is only history, but it should be remembered, since it not only included the wisdom of ancestors, but was also part of the Slavic culture, which, despite the opinion of Peter I, was not only not inferior to European, but also in surpassed her in some things.

The first system of counting years in the ancient Russian state was the Byzantine "era 5500", which naturally came into use after the baptism of Rus'.

The history and chronology of mythological stories from the first man Adam to the Jewish/Arab forefather Abraham, as well as from Abraham to the first Roman emperor Augustus, under whom the New Testament events known as the "Incarnation and Nativity of the Savior" took place, date back to the years 1-5500 "from creation peace."

Of course, during these periods, quite real events took place in different states of antiquity. But there was no single system for everyone, and many specialists who were knowledgeable in these matters tried to invent suitable option through calendar era, where any fact of history could take its only place.

Here is a brief excerpt from the monograph by Kuzenkov P.V., "Christian chronological systems" (edition 2014 from R.Kh. / 7523 from p. m.).

Alexandrian era of Annian
"5500 years from Adam to the Incarnation" (412)

The Alexandrian era was destined to become one of the most authoritative reckoning systems in the Christian world. It achieved a very effective combination of mystical symbolism and strict agreement with church tradition. However, its origin is hidden in darkness.

Almost everything that we know about its creator, Annian, is told to us by George Sinkell. He calls Annian "the most God-fearing monk", a contemporary and countryman of Panodorus, who lived in Egypt during the time of Theophilus of Alexandria (384-412).

Elijah of Nisibinsky (XI century) cites the data of "Annius of Alexandria" according to the chronology of the Assyrian and Median kings. Michael the Syrian (XII century) among his sources mentions the "Alexandrian monk Enan", who compiled a chronicle from Adam to Constantine.

However, one should not conclude from this phrase that Annian brought his work only to the beginning of the 4th century BC. George Sinkell, citing his source (Anniana or Pandora), mentions two "reference" dates: 5816 years from Adam to the 20th anniversary of the reign of Constantine the Great (325 AD), to which the "sequential presentation (στοιχείωσιν) of events ", as well as 5904 from Adam to "the blessed 22nd Archbishop of Alexandria and Egypt and both Livy the idolaters Theophilus."

Since the 20th year of Constantine (obviously chosen as synchronism with the final date of the chronicle of Eusebius) corresponds to 5816 only in the Alexandrian era
(according to the era of Panodorus, this would be 5817/8), both dates refer to the work of Annianus.

Consequently, Annian completed his work in 5904 = 412 AD, and before October 15, when Archbishop Theophilus died, whose name is not yet accompanied by the epithet of “blessed memory”.

So, a very symbolic "era 5500" was created at the beginning of the familiar "5th century AD." Such an exact number is based on an approximate calculation of the life span of the Old Testament characters and the duration of the reigns of the then rulers, as well as due to an elementary adjustment to the sacred five and a half thousand years, which correspond to the six days of the creation of the world.

Adam was created in the middle of the sixth day; therefore (as the comrades reasoned), new adam, Christ, was to be born in the middle of the sixth millennium from the SM, 5500 years after the fall of the first people, for " to the Lord one day is like a thousand years, and a thousand years are like one day (2 Peter 3:8).

The Greeks and Romans, Egyptians, Jews and all other enlightened peoples of that era had already learned quite well to keep track of their time, of the Sun, Moon and stars; Julius Caesar introduced at the same time, before the reign of Augustus, a very good practical Julian calendar; a new universal era literally hung in the air...

In general, the era appeared, only four centuries after the gospel events and soon after the first two Ecumenical Councils (325 and 381). The basis for a consistent, end-to-end description of history was created ancient world and accurate recording of fast-moving modern affairs.

More and more supporters of Christianity, in order, joined the chronology and correct records of the dates of the great deeds of their local rulers: princes, dukes, kings, etc. History stood on the solid rails of a unified counting system of years, thanks to which we now have the opportunity to easily review events the last two and a half thousand years.

In the tenth century, Rus' also received Christian baptism and began to slowly get used to the four-digit dates "from the creation of the world." At the end of the 11th - beginning of the 12th centuries, the first annalistic code, "The Tale of Bygone Years", was compiled from several sources, where the years were given in the desired format.

Some excerpts from the PVL, revealing the essence of the past tenses, should be given in detail.

"In the year 6360 (852), indict 15, when Michael began to reign, the Russian land began to be called. We learned about this because under this king Rus' came to Constantinople, as it is written about it in Greek chronicle. That is why from now on we will begin and put the numbers.

« From Adam to the flood of 2242, and from the flood to Abraham 1000 and 82 years, and from Abraham to the exodus of Moses 430 years, and from the exodus of Moses to David 600 and 1 year, and from David and from the beginning of the reign of Solomon to the captivity of Jerusalem 448 years, and from captivity to Alexander 318 years, and from Alexander to the birth of Christ 333 years, and from nativity to Constantine 318 years, from Constantine to Michael this 542 years».

And from the first year of the reign of Michael to the first year of the reign of Oleg, the Russian prince, 29 years, and from the first year of the reign of Oleg, since he sat in Kiev, until the first year of Igor, 31 years, and from the first year of Igor to the first year of Svyatoslav 33 years, and from the first year of Svyatoslavov to the first year of Yaropolkov 28 years; and Yaropolk reigned for 8 years, and Vladimir reigned for 37 years, and Yaroslav reigned for 40 years. Thus, from the death of Svyatoslav to the death of Yaroslav, 85 years; from the death of Yaroslav to the death of Svyatopolk 60 years.

“Then the Greeks sent a philosopher to Vladimir ... Vladimir asked: “Why did God come down to earth and accept such suffering?” The philosopher answered: “If you want to listen, I’ll tell you in order from the very beginning why God came down to earth ".

Vladimir asked: “When did this come true? And did it all come true? Or is it just now coming true?" The philosopher answered him: “All this has already come true when God became incarnate. As I said, when the Jews beat the prophets, and their kings transgressed the laws, God betrayed them for plunder, and they were taken captive to Assyria for their sins, and were in slavery there for 70 years. And then they returned to their own land, and they did not have a king, but the bishops ruled over them until the foreigner Herod, who began to rule over them.

During the reign of this latter, in the year 5500, Gabriel was sent to Nazareth to the virgin Mary, born in the tribe of David, say to her: “Rejoice, rejoice. The Lord is with you!"

In addition to biblical and ancient Russian dated events, the chronicle mentions many celestial and terrestrial natural phenomena. A characteristic passage with an eclipse of the sun from the history of the reign of Vladimir Monomakh:

"In the year 6621 (1113). A sign appeared in the sun at 1 o'clock in the afternoon. It was visible to all people: there was little left of the sun, like a month down with horns, March on the 19th day, and the moon on the 29th. These are signs not for good; there are signs with the sun or with the moon, or with the stars, not all over the earth, but if in any country there is a sign, that one sees it, and the other does not see it.

So in ancient times, in the days of Antioch, there were signs in Jerusalem, people began to appear in the air, prowling on horses with weapons in their hands, and threatened with weapons, and this was only in Jerusalem, but in other lands it was not.

Also, the sign that was in the sun foreshadowed Svyatopolkov's death. After this sign, the feast of the Passover arrived, and they celebrated it; and after the holiday the prince fell ill. And the blessed prince Michael, whose name was Svyatopolk, died on the 16th day of April outside Vyshgorod, they brought him in a boat to Kiev, and brought his body into proper form, and laid it on a sledge.

And the boyars and his entire squad wept for him; after singing the proper songs over him, they buried him in the church of St. Michael, which he himself built. The princess (wife) of him generously divided his wealth among the monasteries, and the priests, and the poor, so that people marveled, for no one can create such a generous alms.

After that, on the tenth day, the people of Kiev arranged a council, sent to Vladimir (Monomakh), saying: “Come, prince, to the table of your father and grandfathers.” Hearing this, Vladimir wept a lot and did not go (to Kyiv), grieving for his brother. The Kievans plundered the yard of Putyaty tysyatsky, attacked the Jews, plundered their property.

And the people of Kiev sent again to Vladimir, saying: “Go, prince, to Kyiv; if you don’t go, then know that a lot of evil will happen, it’s not only Putyatin’s yard or the Sotskys, but they will rob the Jews, and they will also attack your daughter-in-law, and the boyars, and the monasteries, and you will keep the answer, prince, if monasteries will also be plundered. Hearing this, Vladimir went to Kyiv.

Other sources about the same eclipse:

Solar eclipse. March 19, 1113 Lavrentievskaya, Novgorodskaya II, Pskovskaya I, Novgorodskaya Karamzinskaya-1, Voskresenskaya, Nikonovskaya. "In the summer of 6622. There was a sign in the sun at 1 o'clock in the afternoon, to be seen by all the people, there were few of him left, as if roaming the valley of the horn, March at 19."

The contradiction between the dates 6621/6622 is explained by different counting of years.

Berezhkov N. "Chronology of Russian Chronicle" :

"Under the year 6622, the Laurentian Chronicle connects the events of 6621 (1113/4) and 6622 (1114/5) of the March years and, by such a connection, returns from the ultra-March designation of years to the March one. The very order of messages in this article, their dating by months, distributing them into two groups (March, April, January; then again March and November), suggests that events of two years are given here.

The comparison with the Tale of Bygone Years and the Novgorod I Chronicle convinces of the same. By March 6621 (1113/4) are: “a sign in the sun” on March 19, the death of Svyatopolk Izyaslavich on April 16, the entry of Vladimir Vsevolodovich into Kiev on April 20 “in a week”, the appointment of Daniel to the (Yuryev) bishopric on January 6.

The solar eclipse was on March 19, 1113, that is, in the year 6621 of March; April 20 fell on a Sunday also in this March year (not in 6622). The Tale of Bygone Years and the Novgorod Chronicle I tell about these events under the year 6621 (the Novgorod Chronicle does not mention the eclipse).

Of the two messages that form the second group in this article of the Laurentian Chronicle - about the death of Svyatoslav Vladimirovich on March 17 and about the appointment of Cyril as a bishop (which bishopric is not indicated) on November 6 - in the Tale of Bygone Years and Novgorod I there is only the first, in both under 6622 (in the Tale - with a different date of the month, March 16, in Novgorod - without indicating the day).

By November of the same year, the second message should also be attributed according to the place occupied by it (the Laurentian Chronicle begins the next article with a message related to May 6623 of the March year). Thus, in the article under 6622 of the Laurentian Chronicle, the designation of the year is ultra-March in relation to the first group of messages and March in relation to the second.

"Total solar eclipse on March 19, 1113 is the 26th eclipse of the 115th Saros. The region of its best visibility falls in the middle and subtropical latitudes of the northern hemisphere.

The eclipse reaches its maximum at the point with coordinates 42.7° north latitude, 63.6° east longitude, lasts for a maximum of 4 minutes 8 seconds, and the width of the lunar shadow is earth's surface is 290 kilometers. At the moment and at the point of greatest eclipse, the direction to the sun (azimuth) is 139°, and the height of the sun above the horizon is 41°.

"The Canon of Russian Eclipses, compiled by M.A. Viliev.
The Canon gives conditions for the visibility of solar eclipses for the point φ = 55°.O and λ=32°.Ο east of Greenwich, i.e., lying a few versts from Smolensk, as a point approximately equally distant from Novgorod, Kiev, and Moscow. The first column indicates the number of the eclipse according to the Canon of Oppolzer. The second column shows the date of the eclipse. The third column gives the hour angle of the sun at the moment of the greatest phase of the eclipse.

With the help of the table below, it can be converted to a regular time count in hours and minutes. The fourth column gives the magnitude of the largest phase of the eclipse in inches. The eclipses given in parentheses are only partly visible at sunrise or sunset, so that the greatest phase occurs either below the horizon, or a few minutes after sunrise, or shortly before sunset.

Eclipses marked with asterisks are identified in further comments under the corresponding Nos. of the Canon of Oppolzer with descriptions of chronicles or other historical sources; if the asterisk is enclosed in brackets, then the identification remains in doubt.

* 5513 - 1113 III 19 - 297 - 7

5513. A total eclipse on March 19, 1113. The Laurentian Chronicle contains the following entry: “In the summer of 6622. There was a sign in the sun, at 1 o’clock in the afternoon, to be seen by all people: there is not enough of him left, like the month of the valley of the horn, the month of March at 19” .

In Ipatievskaya, almost in the same edition, but under 6621, it was added that this sign showed the death of Svyatopolk, who died on April 16. The same eclipse was briefly noted under 6621 in the Gustynskaya chronicle and the Annals of Abraham, and under 6622 in Novgorod II, in Pskov I, in Nikon and Voskresenskaya.

The eclipse was on March 19, 1113, for Smolensk its phase was 7 days (inch). at 7:48 pm y(tra); the band of total eclipse went from Egypt through Arabia and Siberia to north pole, and the position of the crescent of the sun with its horns down must indeed have been observed in Russia, while, for example, in China, the crescent of the sun must have appeared with its horns turned upwards. (end quote)

Thus, strict astronomical data modern science about the eclipse on March 19, 1113 confirm the dating of the PVL.

Last date of the chronicle (PVL): "In the year 6625 (1117)"

Chronological information on Christian Orthodox history is contained in the well-known Pilot's book. The foundations of Orthodoxy were laid by the Church Fathers at the Ecumenical Councils, the dates of which were well known to all the clergy.

"Pilot book- a collection of church rules and state laws related to them, adopted by the Orthodox Russian and other Slavic churches from Byzantium. The collection goes back to the Byzantine Nomocanon (lit. rule of law), compiled in the 6th century. Patriarch of Constantinople John Scholastic. The Slavic translation of the Nomocanon was completed in the 9th century. for the Bulgarian church and is attributed to St. Methodius.

In the XIII century. Metropolitan of All Russia Kirill II turned to the Bulgarian Prince John Svyatislav with a request to send to Russia Pilot's book with interpretations of the rules of the church. In fulfillment of this request, a Serbian translation of the Kormchas was sent to Russia, made from the Greek language around 1225 by the Serbian Archbishop St. Savvoy. A list of this translation was proposed by Metropolitan Kirill II at the Vladimir Council in 1274 to the Russian bishops as a guide for church administration.

The Serbian Pilot was rewritten during the XIV-XVI centuries. in different areas of Russia in a large number of lists. Comparison of various lists already in the XV century. caused bewilderment as to its most correct composition. The first attempt at revision is attributed to Metropolitan Cyprian at the end of the 15th century. IN early XVI centuries, the revision of the Russian Pilots was engaged in Maxim the Greek, Rev. Joseph Volokolamsky and others. In the 16th century. Metropolitan Daniel prepared the Serbian Pilot for publication for general use throughout the Russian Church. In the 17th century, under Patriarch Joseph, it underwent a new revision in relation to the most ancient lists and was first printed in 1650.

Iosifovskaya Pilot for the most part is a Serbian Pilot. It contains: "Foreword to the reader, tales of cathedrals, two prefaces to the syntagma of XIV titles or "facets"; "titles or the rule of combination" and 71 chapters, which set out the rules of the holy apostles (ch. 1-4), councils (ch. 5-20), fathers (ch. 21-35) and hierarchs (ch. 36-41 ); extracts from the writings of Justinian (ch. 42 and 44), Alexei Komnenos (ch. 43) and the law of Moses (ch. 45); judgment law (ch. 46); an essay by Nicetas Stifatus against the Latins (ch. 47-48); Prochiron and Eclogue (ch. 49-50); the article "On the Mystery of Marriage" (ch. 51); the decrees of some Greek councils (ch. 52-54) and the canonical answers of the Metropolitan of Heraclius, Patriarch St. Nicephorus, John of Cyprus (ch. 55-59), Timothy of Alexandria (ch. 61), and Anastasius of Sinai (ch. 69); "Chirotonia" (ch. 60); rules for monks (ch. 62-64); articles by Cyril of Turov (ch. 65-68), presbyter Timothy and Nikon of Montenegro (ch. 70-71)."

The dates of the Ecumenical Councils, which, presumably, were well known to the first Russian Tsar, Ivan the Terrible, an active defender of the Orthodox faith in his disputes with Catholic envoys:

The first Ecumenical Council is dated "from the incarnation of the Lord God and our Savior Jesus Christ, to the first council of years, TNI", that is, 318; "but from the beginning of the world of years, EWHI", that is, 5818. Between two dates - 5500 years, a sacred number.

The modern accepted dates of the first councils differ by about eight years from those given, due to a well-known inconsistency between the two eras, Alexandria (5500) and Dionysius the Lesser (5508). Both of them are used in various sources, and sometimes it is very difficult even for a great specialist to establish where which reckoning is or elementary confusion with the use of relative time intervals, which can be shifted unknowingly to the left or right.

It is difficult to call the PVL dates absolutely accurate; they often contain errors of several or more years. Who paid attention to the date of the eclipse - " per year 6621 (1113)"- he saw the difference 5508, although the text directly refers to the 5500 era ... This is a common problem of copying and editing ancient texts, when new ones can run into old errors.

The Old Believers in Rus' once strongly blamed the reformers of the church: " You stole eight years from God! As the famous anecdote says: "Either he stole, or someone stole from him..."

But what is eight years against thousands? So, a small school of the creators of the Christian chronology ...

P.S. Regarding errors in the annals, there is an interesting paragraph in one old Soviet book:

L. V. Cherepnin, "Russian Chronology" (Moscow, 1944)

Inaccuracies of chronological data of ancient Russian chronicles and their verification.

Speaking about the use of chronicles to verify act chronology, one must at the same time take into account that chronicle chronological data are often inaccurate.

This applies in particular to the Primary Chronicle, the earliest chronicle-type monument that has come down to us. The studies of a number of specialists (mainly, academician Shakhmatov) proved that the original ancient text of the Primary Chronicle (or the chronicles that preceded it that did not reach us) was basically a continuous literary presentation, devoid of a chronological grid.

The main dates for the earliest period are inserted by a later hand, and most of the dates do not have solid ground. They appeared as a result of various conjectures and considerations of the annalistic compiler, who compared the events of Russian history with the chronological data known to him from Greek sources relating to the history of Byzantium.

So academician Shakhmatov, the best expert on ancient Russian chronicle writing, proves that up to 945 only three dates can be recognized as trustworthy in the Primary Chronicle: 6420 (911) (Oleg’s treaty with Byzantium), 6449 (941) (Igor's campaign against Byzantium) and 6453 (945) (Igor's treaty with Byzantium). All other chronological data are clearly unreliable, in particular 6370 (862), with which the chronicle connects the mythical vocation of the Varangians and which appeared in all old history textbooks as the starting date of the Russian state.

Shakhmatov found out that the chronicler took the year 6360 (852) as the starting point of his chronological constructions, the date of accession to the throne of the Byzantine emperor Michael, with which he connected the beginning of Rus': "In the summer of 6360 I will begin to reign for Michael, beginning to call the Russian land."

The chronicler in this case was misled by the incorrect indications of his Greek sources, since in reality Michael ascended the throne not in 852, but in 842. Based on this erroneous initial date, the chronicler, as a result of various chronological calculations, introduced in the text of the chronicle and other years.

The year 6360 from the creation of the world, or, as they say, the year 852 from the birth of Christ, is an important date in the history of Ukrainian lands. Since that time we can talk about the existence of Rus-Ukraine. In The Tale of Bygone Years, from this date, the chronology is kept and it is said that since then our land has been called the Russian land. It sounds like this in translation:

“In the year 6360, indiction 15, when Michael began to reign, it began to be called ... the Russian land. And we learned about this [from] that Rus' came to Constantinople to this Caesar, as [George] wrote in the Greek chronicler. Let's start from here and then, and put the number. The following is a broad chronology: it is said which important events originated from the creation of the world until the birth of Christ, and then from Christmas until the time of Emperor Michael III, then we are talking about which princes ruled in Rus' from the time of Michael III to Yaroslav the Wise and Svyatopolk. It indicates how many years have passed from one event to another. However, the given chronology is not exact. The article under the year 6360 ends with the following words: “But we will return to the previous one and tell what happened in these years, how we began to be here earlier - [in] the first year [of the reign] of Michael - and put the numbers [of years] in order.”

First, let's pay attention to the conceptual points in the given annalistic article. It highlights such key events in chronology - the Nativity of Christ (which is quite understandable for Christians) and the reign of Emperor Michael III, which is interpreted as the beginning of Russian history and statehood. And although the author of this article refers to the Greek chronicle, in fact, the “Chronicle” of Georgy Amartol, he probably adhered to the widespread ideas of ancient Russian intellectuals that it was in these times that one should look for the “beginning of Rus'”.

BYZANTINE EMPEROR MICHAEL III AND FORMATION OF THE RUSSIAN STATEHOOD

Why did Emperor Michael III (840-867) become a key figure in Russian history for the chronicler? Of course, here Greekophile sympathies made themselves felt. However, the times of Emperor Michael III were really important both for Rus' and for the Slavic world as a whole.

During the time of Michael III, the period of the iconoclastic crisis ended, which lasted from 711 to 843. At that time, due to internal conflicts, the empire fell into decline. Michael III, or rather his comrades-in-arms, had to bring her out of this difficult state. An important role was played by the co-ruler of the emperor Vardas, as well as one of the most prominent Byzantine scholars of that time, Photius, who on December 28, 858 became Patriarch of Constantinople.

Varda in 849 reformed the Magnavrian school in Constantinople, founded in 425 by Emperor Theodosius. This school was turned into a university-type institution, which was called the Pandidacterion. It is considered by some to be the first European university. In the Pandidakterion, teaching was conducted in Greek and Latin, studied philosophy, in particular the works of Plato and Aristotle, law, medicine and rhetoric. For some time, Constantine the philosopher, who is considered one of the "apostles of the Slavs", worked here. Over time, the Pandidacterion became a religious school, with a strong focus on theological issues.

Regarding Photius, he was known not only as a scientist. The well-known German byzantologist G. Ostrogorsky gives him the following characterization: “Photy was the most outstanding personality, the most capable and most resourceful diplomat among all who until now was on the patriarchal throne in Constantinople.”

RUSSIAN HIKES TO CONSTANTINOPLE

In our opinion, one moment is connected with Photius, which is present in the cited annalistic article under 6360. There, in particular, it is said that in the time of Michael III, Rus' came to Constantinople.

In this case, there is no exact dating. However, it is known from Byzantine sources that in 860 or 861, when Emperor Michael III was on a campaign against the Arabs, the Russians surrounded the capital of Byzantium, robbed its outskirts, caused a lot of evil to the Greeks and calmly returned home with booty. This campaign demonstrated the great military power of the Russians and caused a rather great resonance both in Byzantium and beyond. To organize such a campaign, an appropriate state organization was needed. No wonder the ancient Russian chronicler associated the beginning of Rus' with this campaign. Patriarch Photius also wrote about this campaign in two of his conversations. There are references to it in other sources.

Obviously, this campaign forced the political elite of Byzantium to pay attention to the "Russian" and, in general, the "Slavic" issue. Not without the sanction of Photius at this time, Constantine the philosopher finds himself on a diplomatic mission in the Northern Black Sea region. Its main task is to convert the Khazars, who dominated this region, to Christianity. The trip of Constantine to the Khazars, his disputes with Jewish and Muslim clergy are mentioned in the Pannonian Life of this Slavic apostle, as well as in other sources.

It seemed that the Khazar mission had nothing to do with Rus'. But it's not. The Khazar Khaganate at that time was not only the largest military-political attempt of the Northern Black Sea and Azov regions, it also tried to subjugate the East Slavic tribes, in particular the glades, to its power. Having Christianized Khazaria, the Byzantines could make their ally out of it, introducing it into their sphere of influence. In this case, with the help of the Khazars, they could restrain the Russians from attacks on Byzantium.

It is difficult to say whether Constantine took any steps towards the Christianization of the Russians during the “Khazar mission”. The lack of sources makes it impossible to reproduce these events. There are both supporters and opponents of the idea that Constantine baptized Rusyns. True, in the aforementioned Pannonian life we find a message that he found in Korsun (Chersonese) the Gospel written in Russian letters. Concerning the "real language" of this gospel, there are different opinions, but in itself this mention is interesting. Obviously, in Chersonese, which was the largest Christian center in the Northern Black Sea region, attempts were made to Christianize the "barbarian" population and for this purpose religious texts were translated into the local dialect.

Another point that gives certain grounds to talk about the possibility of Constantine preaching among the Russian population is the "Speech of the Philosopher", which is located in the "Tale of Bygone Years" and is attributed to this particular figure. True, "Speech ..." was allegedly proclaimed before Prince Vladimir Svyatoslavich, who lived a hundred years later than Konstantin. However, is this not an echo of the “old memory” that Constantine proclaimed such a sermon before some pagan prince, for example Askold, who probably led the Russian campaign against Constantinople in 860 or 861?

Apparently in the early 1960s. IX Art. the Byzantines failed to Christianize the Russians and pacify them. True, at that time the Christianization of other Slavic peoples was carried out. In 863, Constantine and his brother Methodius ended up in the Great Moravian state, where they carried out the Christianization of the local population. At the same time (863-864) the Christianization of the Bulgarians took place.

Apparently, in about 866, the Russians also accepted Christianity, at least their military elite. Some researchers believe that the adoption of Christianity by the Russians was associated with another campaign (this time unsuccessful) against Constantinople. In the “Tale of Bygone Years” we read the following: “In the year 6374, Askold and Dir went to the Greeks, and came [there] in the fourteenth year ... Michael the Caesar. And the Caesar ... was on a campaign against the Agarians. And when he reached the Black River, the eparch (the ruler of Constantinople. - P.K.) ... sent him the news that Rus' was going to Constantinople. And the king returned. And these [Russians] in the middle of the Court, entering, committed the murder of many Christians and surrounded Constantinople with two hundred ships. The Caesar barely entered the garden, and with Patriarch Photius in the church of the Holy Mother of God, which is in Blachernae, they prayed all night. And then, having taken out the divine robe of the Holy Mother of God with singing, they dipped [its] floor into the sea. There was silence and the sea calmed down. [And here] immediately a storm arose with the wind, and again large waves arose, and the ships of godless Rus' were swept away and driven to the shore, and nailed them [so] that few of them got out of such a disaster and returned to themselves.

Based on dating, if we use the Constantinople system of chronology, the events described above took place in 866. Indeed, in this description, it was as if the description of various campaigns of the Russians at that time was synthesized.

In our opinion, it is worth talking about two large campaigns of the Russians against Byzantium in the 60-70s. IX century, as it is given in the "Tale of Bygone Years". The first fell on the year 860 or 861 and, in fact, the "beginning of Rus'" was laid from it. As noted, Byzantine sources also spoke about this campaign. If we use not the Constantinopolitan (from the creation of the world to the birth of Christ in 5508), but the Alexandrian system of chronology (from the creation of the world to the birth of Christ in 5500), which, it seems, was used by our chroniclers, fixing the beginning of our history, then 6360 the year when “the Russian land began to be called”, in fact, falls on 860. Accordingly, the campaign recorded in 6374 falls not on 866, but on 874. Moreover, from the context of the “Tale ...” it can be understood that fourteen years have passed since the time of the first campaign of Rus' during the time of Michael III. It can be assumed that there were other Russian campaigns against Byzantium, which did not have much publicity.

CHRISTIANIZATION OF Rus' IN THE 60s. IX century

No matter how the issue of Russian campaigns against Constantinople was resolved, we can say that in the first half or in the middle of the 60s. IX century they (more precisely, part of them) adopted Christianity. This is confirmed by Patriarch Photius's "Circumferential Epistle", written and sent out at the beginning of 867. But, before giving the corresponding quotation, it is worth saying a few words about the context in which this epistle appeared. Patriarch Photius pursued an active ecclesiastical policy that objectively contributed to the independence of the Patriarchate of Constantinople from the Roman papal throne and, in the long run, led to the division of Christianity. These events were preceded by an act of consecration to the imperial throne by Pope Charlemagne. This took place in 800, when Byzantium was in decline, being in a state of "iconoclastic crisis." This consecration led to the creation of an alternative to Byzantium, the Holy Roman Empire. This violated the principle that has been established in recent centuries: one empire - one Christian church. With the creation of the Holy Roman Empire, supported by the See of Rome, one way or another, the distancing of the Church of Byzantium from Rome would have to take place. This is what happened at the end of the "iconoclastic crisis". During the time of Patriarch Photius, the ecclesiastical conflict between Rome and Constantinople became completely obvious. The patriarch tried to expand the influence of the Byzantine Church. In fact, having lost his position in the Eastern Mediterranean, conquered by the Arabs, Photius sought to extend the ecclesiastical influence of Constantinople to the Balkans, the Northern Black Sea region and, in particular, to the Slavic peoples. The “Khazar mission” of Constantine, the mission of Constantine and Methodius to Great Moravia, as well as the baptism of Bulgaria in 864 are somehow connected with this. This, in turn, caused dissatisfaction on the part of the Roman throne, which also claimed to Christianize these territories. Patriarch Photius, for his part, began a theological discussion with Pope Nicholas I, condemning the filioque dogma, independently recognized by the Roman Church. To this end, preparations began in Byzantium for a church council, at which it was planned to discredit Nicholas I and the "Romans".

It is under such conditions that Photius's "Circumferential Epistle" appears, in which an appeal was made to church hierarchs to come to the council in Constantinople. It is quite natural that in this message it was about the successes in the Christianization of the Slavic peoples. In particular, it said: “And not only this people (Bulgarians. - P.K.) changed their previous wickedness to faith in Christ, but even the so-called Russians, known for their cruelties and murders, who, having enslaved the peoples that surround them, and because of this, very proud, they raised their hands against the Roman state (Byzantium. - P.K.). However, now they have changed the Hellenic (pagan. - P.K.) and impious doctrine, which they had previously adhered to, to the pure Christian faith and kindly placed themselves in the ranks of our subjects and friends, stopping us from robbing and fighting against us. And how much their desire and zeal of faith ignited ... that they received the bishop and pastor with great zeal and zealously accept the Christian teaching.

Not without the fact that Photius sometimes passed off wishful thinking. And yet it was not just a fantasy. The fact that the Russians adopted Christianity at that time is also confirmed by Konstantin Porphyrogenitus, who wrote in the middle of the ninth century.

Based on the above facts, we will try to reconstruct the "formation of Rus'", as well as its baptism in the middle of the ninth century. Consequently, by that time the Russians had freed themselves from Khazar dependence and a relatively strong Russian state had appeared in the Dnieper region. The period of its formation fell on the rise of Byzantium, which survived the “iconoclastic crisis”. In 860 or 861, the Russians carried out a successful campaign against Constantinople. This forced Byzantine diplomacy to turn its attention to Rus'. Steps were taken to bring the young state into the sphere of Byzantine religious and ideological influence. In the mid 60s. IX century the military-political elite of Rus' adopted Christianity and thanks to this, friendly relations were established with Byzantium. However, after the assassination in 867 of Emperor Michael III and the removal of Photius from the patriarchal throne, they cooled, and even were torn apart. In 874 Rus' again made a military campaign against Constantinople. However, this time unsuccessful. Byzantium, obviously, for its part, stepped up diplomacy in the Russian direction and carried out the "second baptism" of Rus'.

WAS THE CALLING OF THE VARYAGS "THE BEGINNING OF Rus'"?

As you can see, The Tale of Bygone Years gives a completely understandable concept of the "emergence of Rus'." And this concept is based not only on chronicle narratives, but also on foreign, in particular Byzantine, documents. However, Russian imperial historiography decided to build a different concept, which was based on the legend about the calling of the Varangians Rurik, Truvor and Sineus to Novgorod. Under 6370, that is, 10 years after the "appearance of Rus'", the Tale of Bygone Years tells that Novgorod, which could not restore order in its city, decided to call the Varangians to rule. And although the latter are referred to in the Tale ... as Rus, this looks like a later tendentious insert. After all, the "Tale ..." speaks of the Russian land ten years before that.

Finally, in The Tale... the calling of the Varangians is not interpreted as the beginning of Russian statehood, but only as the beginning of the Rurik dynasty on Russian lands. The Varangian rulers came "on the ready", that is, the Rus Slavs already had their own state structures.

In general, the "Varangian legend" does not look unproblematic. It is practically based only on the message of The Tale of Bygone Years and is not supported by foreign sources. There is confusion about the first decades of the Rurik dynasty and about the chronology of this event. In 1862 in tsarist Russia the 1000th anniversary of Russian statehood was pompously celebrated, and this year Russia will celebrate the 1150th anniversary of this event. That is, it is believed that it happened in 862 from the birth of Christ. However, there is no such date in the ancient Russian chronicles. The specified event dates back to the year 6370 from the creation of the world, which does not necessarily mean the year 862 from the birth of Christ. As already mentioned, the first decades of the existence of the Russian state in The Tale of Bygone Years are dated not according to the Constantinople, but according to the Alexandrian chronology. At least, a comparison of the dates given there with the dates of known events that are recorded in the Tale ... gives us reason to believe so. Therefore, probably, the calling of the Varangians (if this event is not fictional) took place not in 862, but around 870, that is, at a time when the Russian state not only existed, but loudly declared itself in the international arena.

CONCLUSIONS

Of course, the formation of Russian statehood is a complex process. Judging by archaeological and written sources, the beginning of this process dates back to the middle of the 1st millennium. He was not direct. The migration of peoples, the Avar invasion, the formation of the Khazar Khaganate did not allow the settled Slavic tribes in the territories of modern Ukraine to create their own stable state formations. It was not until about 860 that such an opportunity arose. It was at this time that Rus' entered the international arena as a powerful state. And that's when the world started talking about her.

Host of the page "History and "I" - Igor Syundyukov. Phone: 303-96-13. Email address (e-mail):

History of the Russian calendar and the New Year.

/ru-sled.ru/wp-content/uploads/2017/12/1-300x252.jpg" target="_blank">http://ru-sled.ru/wp-content/uploads/2017/12/1 -300x252.jpg 300w" width="601" /> At the I Ecumenical Council of Nicaea in 325, a rule was established: to celebrate Easter on the first Sunday after the first spring full moon, and the celebration of the beginning of the church year should be moved to September 1, instead of March 1. The First Ecumenical Council (Σύνοδος) took place in the city of Nicaea under the Byzantine Emperor Constantine the Great. At the First Council of Nicaea in 325, 318 bishops were present, among them were: St. Athanasius the Great, St. Nicholas the Wonderworker, James Bishop of Nisibis, Spyridon of Trimifuntsky.

The account of time used in Byzantium relates the date Creation of the world by September 1, 5508 BC(i.e. before the birth of Christ, or BC), so September 1 was celebrated in the Byzantine Empire as the beginning of the year. The Byzantine era was adopted by the Greeks in the 7th century.

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Prince Rurik "Summer 6370"

At the turn of the XIV - XV centuries, records about September 1, as the beginning of the year, appear in the ancient Russian chronicles. Since that time, the New Year began on September 1, its celebration was preserved in Russia until the well-known royal Decree of Peter I of December 20, 7208 from the Creation of the world.

Tsarist Russia traded with many European countries, and in all trade agreements and contracts with Europeans had to indicate dates according to the Gregorian calendar, while the Julian calendar was still in force in Russia, adopted by the Decree of Tsar Peter I of December 20, 7208 from the Creation world, introducing the chronology from the Nativity of Christ. Petrovsky decree was called: " About the writing henceforth of Genvara from the 1st day of 1700 in all papers of the summer from the Nativity of Christ, and not from the creation of the world. The decree of Tsar Peter I ended with a prudent reservation: “And if anyone wants to write both those years, from the Creation of the world and from the Nativity of Christ, in a row freely.”

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Decree of Peter I Russia switched to the Julian calendar in 1700, which considered a solar or astronomical year lasting 365 days 5 hours 48 minutes 46 seconds and New Year from January 1st. The adoption of the Julian calendar by Russia greatly facilitated trade, cultural and scientific ties with Europe, although in many European countries in the 16th and 17th centuries the Gregorian calendar was already adopted.

By his decree, Tsar Peter I ordered postpone celebration of the beginning of the year from September 1 to January 1.

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About the Scythian monk Dionysus the Small.

The adoption of a new era counting from the birth of Christ was proposed Pope John I (from 523-526), on whose instructions his archivist, Scythianmonk, Dionysius the Small (Egzegius -exiguous - small) in 525 calculated the days of the celebration of Christian Easter and compiled a table of calculations for Paschalia for 95 years.

Roman numerals cannot represent "zero"- X is 10, or LX -60, or CXX -120, and zero -?

Calculations Scythian monk Dionysius Small have been used by the Roman church since 533, when the chronology of the new era was introduced.

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The era of Dionysus is called the counting of years from the birth of Christ.To the cradle of the born Infant Jesus Christ came the Magi - in Greek "magicians". In gospel times, magicians (Magi) throughout the entire space of the Roman Empire and the East were called, namely, Persian priests, followers Prophet Zardesht, since there is no “sh” sound in Greek, his Greek name is Zoroaster, "Son of the Star." Researchers believe that Persian magicians, priests and interpreters of the holy book visited Bethlehem proto-Aryans of the Avesta, followers of Zoroaster.