Sacred Russia peace lovers read. Yuri Mirolyubov: "Vlesova book" - the sacred tablets of the ancient Russians

PREHISTORY OF THE SLAVIC-RUSSIAN

The pre-Slavic unity that existed before Christ was subsequently broken and is now the inevitable goal of the peoples of the Slavic root. Despite all the efforts of the enemies, it will be carried out. It is not accidental, therefore, that the efforts of Russia's enemies to effect the division of its peoples into weak, independent states that are easy to take possession of. Therefore, we Russians need to know not only our immediate history, but also that ancient period of it, about which the majority knows nothing or very little.

Interestingly, “until the end of the 18th century, science could not give a satisfactory answer to the question of the origin of the Slavs, although it (the question) already attracted the attention of scientists then,” L. Niederle says on page 19 of “Slavic Antiquities”. This does not surprise us. We know that "real people" are Germans, French, Anglo-Saxons, Greeks, whoever you want, but not Russians. Especially after the defeat in 1812-1815 of Napoleon, and in 1945 of Hitler. Europe has never respected Russia, feared her and rejoiced in her misfortunes.

It must be said that the Russians fully deserved this with their kindness to foreigners and wide hospitality. That's why the greedy, stingy and grumpy European does not like us. It was free for us to bow in front of Europe! In Brussels Prof. Gregoire told the author of these pages: "The Russians are uncivilized, dirty and cruel." - "Excuse me, who told you this?" - "I didn't have to lie. I know it myself." This fool, although a professor, was engaged in the study of Byzantium and ancient Russian history ... What can we say about some random person in the West? All of them had only fear and hatred towards Russia. The reason for this probably lies in prehistory. Back in the days of ancient Europeans, they tried to lay hands on us and more than once were frankly beaten! This created their “complex” at our address. The second reason is, of course, jealousy. If there were Europeans in our place, how arrogant and arrogant they would be... L. Niederle also feels more like a European. This can be seen from his constant ability to admit that "the Russians adopted this and that from the Germans, or the French, or in the East," but in no case did they invent it themselves. A real Slav, of course, would not say so. But still, L. Niederle does this not of his own free will, but thanks to the upbringing he received.

Then he says, for example: "All the statements connecting the Slavs with such ancient peoples as the Sarmatians, Getae, Alans, Illyrians, Thracians, Vandals, etc., statements that appear in various chronicles from the beginning of the 16th century, are based only on arbitrary, tendentious interpretation of Holy Scripture and church literature, or on a simple succession of peoples who once inhabited the same territory as the modern Slavs, or, finally, on a purely external similarity of some ethnic names ... "

With these words, L. Niederle immediately casts doubt on any period document before XVIth century. Is this not bias?

Second: why linking the Slavs with such peoples as the Getae, Sarmatians, Thracians or Vandals "will be based" on a "biased interpretation of Holy Scripture"? And why did the Greeks themselves call the Slavs and Getae, and Thracians, and Sarmatians? Where the chronicles really tell a lie, they can be crossed out, but where they speak the truth? What to do with it according to the method of L. Niederle?

Finally, he says: "There is not a single historical fact, not a single reliable tradition, not even a mythological genealogy that would help us answer the question of the origin of the Slavs ...". Of course, it is a pity that there are no coherent historical works on the Slavs, but this is an excellent case for L. Niederle. But he goes further and quotes the beginning of Nestor's Tale of Bygone Years. But Nestor was a monk of the Kiev-Pechersk Lavra, wasn't he? It certainly has a religious tendency. How to be? Refuse his testimony? No, L. Niederle not only does not refuse, but says that the chronicle written in the XII century can be considered "a kind of certificate of the birth of the Slavs." From the point of view of logic, L. Niederle himself contradicts what was said above! After all, this is a document before the 16th century? This means that L. Niederle would have to deny this "evidence" as well. (See part one, "Proto-Slavic Unity", p. 19 "Glorious Antiquities" by L. Niederle.) We denote the fact of L. Niederle's logical contradictions.

Now let's express our point of view. Undoubtedly, documentation before the 16th century suffers from inaccuracies, which stem from the lack of education of the people of that time, from the wrong ideas that were common in those days, and from a misinterpretation of the facts. All this we can critically examine and use. But we have no right to reject anything for personal reasons. There is no word, every scientist has some idea about the issue under study. However, our idea should not overshadow the phenomenon under study. Explaining something, we cannot be both "for" and "against".

It is even worse if a scientist discards a fact because it contradicts a theory he has already constructed! (This is what the "Normanists" do, for example.) He further refutes Nestor, saying that the story of the settlement of the peoples who built the Tower of Babel in the Shinar Valley is "borrowed" from the Byzantine Easter Chronicle (VI-IX centuries) and the Chronicle of Malala and Amartol .

Let us assume that this is so, but still it must be said right away that the Bible does not lie and that events similar to the "Babylonian Pandemic" were real and took place in the valley of Shinar. The Bible gives them its own, religious coverage. The latter can either be taken for granted or criticized. However, deny this event it is forbidden. It is also impossible to recognize the fact of the participation of Russ in them, but ... Sumerian roots still remain in the Slavic languages: bud-, oak-, yak-, so-, slave-, etc.! Why did these roots get into the Slavic languages? Obviously, because the Slavs somehow came into contact with Sumer!

If this is not so, then we will be grateful if any of the scholars will give a satisfactory explanation of this fact, in addition to the uprising of the peoples in the valley of Shinar. In the meantime, we acknowledge that behind the biblical legend lies some truth unknown to us.

Finally, about the peoples. Why is L. Niederle so offended that the Slavs were among the Thracians, Sarmatians, Scythians, Huns, Obrovs? The Greeks themselves called them that and did not understand the Black Sea ethnics. Why weren't our Ancestors among them? It is also unclear why L. Niederle does not know that the Greeks gave these names to the peoples of the Black Sea region not according to their ethnicity, but according to their geographical location.

Peaceful Yu. P. Sacred Russia Introduction

Yuri Petrovich Mirolyubov was born on July 30, 1892 in the city of Bakhmut, Yekaterinoslav province, into the family of a priest. During the years of the revolution, his father was killed in the dungeons of the Cheka in Kyiv. His mother, nee Lyadskaya, who came from a well-known Zaporozhye Cossack family, died in Ukraine in 1933. There were four children in the family: three brothers and a sister. The middle brother, a staff captain, was killed in the civil war. The elder brother and sister remained after the revolution in their homeland.
Yury Petrovich spent his childhood and youth in Ukraine and the Kuban, where the inquisitive boy lived in the bosom of nature with his beloved family and among ordinary people. at Warsaw University. Shortly before the start of the First World War, Yuri Petrovich transferred to Kyiv University, where he studied at the medical faculty. After the declaration of war, he volunteered with the rank of ensign to go to the front.
During the civil war, he was in the ranks of the armed forces of the Central Rada in Kyiv, and then went to the Don, where he served in the troops of General Denikin. In 1920, Mirolyubov was evacuated to Egypt, where he managed to get a job on an expedition heading to Central Africa. Along the way, he falls ill and ends up in a hospital in South Africa. From here, after recovering, he went to India, where he stayed for a very short time and was forced to seek refuge in Turkey. With the assistance of the Russian consul in Istanbul, at the end of 1921 Mirolyubov obtained permission to move to Prague and study at the University of Prague, where, like all Russian emigrant students in Czechoslovakia, he received a state scholarship. Mirolubov was forced to leave Prague for political reasons, having received the right to reside in Belgium.
In Belgium, he worked in the chemical laboratory of the University of Louvain, as well as a chemist in the metallurgical industry. Together with his wife - he married in 1936 - Mirolyubov emigrated in 1954 to the United States. In San Francisco, for some time he edited the Russian magazine The Firebird. Having fallen ill in 1956 with a severe form of arthritis, Mirolyubov lost his ability to work, but continued his journalistic and writing activities, which he began while living in Belgium. In 1970, the Mirolyubovs decide to move to Germany, to the homeland of their wife. On the way to Europe, Yuri Petrovich falls ill with pneumonia. On the high seas, on a ship on November 13, 1970, he died. In the last minutes of his life, having already lost consciousness, Yuri Petrovich, being a deeply believing Orthodox Christian, crossed himself with an arm almost paralyzed by arthritis.
Yu.P.Mirolyubov possessed a truly immense range of interests, in the center of which was an ardent love for the abandoned homeland, its nature, history and people. Even in early childhood, he became acquainted with the oral history of his people. His ardent childish imagination was indelibly impressed by the folk beliefs he heard, tales, fairy tales, folklore. He writes the following about it.
“In our family there lived an ancient old woman - Varvara, whom everyone called “Great-grandmother” or “Great-grandmother”. She was in her nineties when I was five. She nursed her father and grandfather. It was a peasant woman whom the landowner "gave" to her great-grandfather at the age of 12 or 13. Her great-grandfather treated her kindly and even gave her freedom, but she herself did not want to leave the family and got used to it so that she became a sovereign. My father obeyed her unquestioningly to gray hair. Her mother revered her, and the servants called her either "Great-grandmother" or "lady." She really was a mistress, because she ruled everything, and most importantly, she loved everyone and took care of everyone. She knew her grandfather's customs by heart, knew folklore, paganism and believed in hazing. My mother was the same, and my father, if he did not agree, then fell silent ... Later, when "Praba" Varvara died, the old woman Zahariha with her sick husband moved to live with us. Zaharikha was a South Russian storyteller...
I fell in love with the ancient... When I entered the theological school, I had a hard time combining the knowledge received from "Praba", mother or father (history) with what was said at school. The love for native hazing, supported by my kind teacher, Inspector Tikhon Petrovich Popov, remained for the rest of my life. He inspired in me the need to record various legends, songs, fairy tales and proverbs; I began to write down and he copied a lot from my book in order to use it for his great work on the prehistory of the Slavic-Russians. This work, like T.P. Popov himself, perished in the revolution ....
I saved my book of notes on South Russian folklore! How? And God knows!”
In the 1920s, Professor D.P. Vergun got acquainted with this folklore and highly appreciated it, who strongly advised Yuri Petrovich to study the Slavic past. Living in Belgium, Yuri Petrovich devoted all his free time from service to a deep study of ancient Russian history and the history of the Slavs. He uses all the works in Russian, other Slavic and foreign languages on the problems of interest to him, he plans to write a number of works based on the records he has preserved, among which are: “about ancient Rusina”, “about the Rusina land”, “about the house of Rus”, “ about the Carpathian mountain”, “about Rus wall”, “about Prince Kiy”, “about Kyiv-grad”.
Once in Brussels, Mirolyubov met the artist Ali Izenbek, who during the years of the Civil War was the commander of an artillery battery in the White Army. Once, in a conversation with Izenbek, Yuri Petrovich, talking about his passion for the ancient history of the Slavs, complained about the lack of original sources, preventing him from looking deep enough into the past of the Russian people. Isenbek said that in 1919, in a ruined landowner's estate near Orel, he found a bunch of small tablets with letters scratched on them in a Slavic language that he did not understand. Being a member of many archaeological expeditions in Central Asia, he felt that the tablets could have historical value. Therefore, he collected the planks, and he managed not only to take them out of Russia during the evacuation of the Crimea, but also to save them. Izenbek brought Yury Petrovich to his home and showed him two leather bags containing boards, some of which were broken. Mirolyubov writes: “I took the boards and was amazed! They were undoubtedly in the Slavic language, but somehow archaic, that even the words could not be made out. It was immediately clear that this was many years ago.
Izenbek allowed Mirolyubov to study and copy what was written on the tablets, on the condition that Yuri Petrovich would do this in his apartment. After the "hellish" labors, which lasted from 1927 to 1936, Mirolyubov managed to sort out the tablets, sometimes damaged by time, partially broken with missing parts, rewrite the text inscribed on them, decipher and translate it into modern language. As the boards were processed, Mirolyubov sent the rewritten original text and its translation to the Russian Museum in San Francisco, where photographs of several boards were also sent.

In 1941, during the occupation of Belgium by the Germans, Isenbeck died suddenly. Since he had no family and relatives, the police entrusted the owner of the house where he lived to look after the apartment of the deceased. Only a few weeks after the death of Isenbek, it was established that he bequeathed all his property, which consisted mainly of paintings, to Mirolyubov. Arriving at Isenbek's apartment, Mirolyubov was horrified to find that the boards had disappeared. There was a suspicion that the owner of the house, who had the keys to the apartment, used the planks to kindle the stove ...
Only 15 years after Isenbek's death, with the mediation of A.A. Kur (General Kurenkov) and Sergei Lesnoy (Paramonov), the publication of the plates in the Firebird magazine began. Sergey Lesnoy called the text of the tablets "Vlesovaya book", named after Vles (Beles) - a pagan deity. Although the Vlesovaya Book contains many chronicle messages, nevertheless, in terms of its subject matter and structure, it is not a chronicle. The text of the tablets tells about the genesis of the ancient Slavs, about their history and mythology, about their long wanderings and wars, it contains a lot of information of a geographical, everyday and social nature. According to Mirolyubov, instead of the “accurate chronology, descriptions of exact events, names, coincidences” he expected. giving with the adjacent era of other peoples, dynasties of princes ... there turned out to be a description of events about which we knew nothing, an appeal to the patriotism of the Russians.
The Vlesova Book is written in a strange language - it is not Old Russian or Church Slavonic, but a completely unknown language. The text of the "Book" is inscribed in letters representing a mixture of Cyrillic, Glagolitic and runic writing. The “book” is full of obsolete linguistic forms, it contains words both very ancient and those whose origin can only be guessed at.
Both the content of the Vlesovaya Book and its language made a huge impression on Mirolyubov. Selflessly working on deciphering and translating the text of the tablets, he thought about the implementation of a long-standing plan inspired by him by his brother Nikolai - to write a fundamental epic work about the life and military deeds of the legendary Kyiv prince Svyatoslav. It seemed to him that the language of the tablets opens the way for him to the language , which was spoken at the end of the pagan period of Russia. In 1935, he set about implementing his plan, starting to write a book in a language, although unfamiliar, but understandable to modern Russian people. His capital work, called "The Tale of Svyatoslav Horobr, Prince of Kiev", Yuri Petrovich graduated in 1947.
Simultaneously with the work on the book "The Tale of Svyatoslav Horobr, Prince of Kiev", Yuri Petrovich wrote stories, poems and numerous articles for the foreign Russian press. At the end of work on The Tale of Svyatoslav..., he wrote a number of books, which, like The Tale, remained unpublished until his death.
With selfless efforts, limiting herself in everything, Yuri Petrovich's widow, who has preserved more than 5000 pages of Mnrolyubov's literary heritage, since 1974, publishes books written by him one after another. To the first book she published - "Grandma's Chest" - she prefaced a touching letter to her late spouse, She writes in it: "What fate denied you in life, it seems, is now being realized. This book is a small collection of your stories. At that moment, when you left me forever, I promised you to do everything in my power to publish your works ... "
And the “little Galichka” strictly fulfills its promise, overcoming all difficulties persistently and bravely. The first published book by IO.P.Mirolyubov was followed by: “Motherland” (1975), “Prabkin’s Teaching” (1977), “Rig Veda and Paganism” (1981), “Russian Pagan Folklore. Essays on life and customs” (1982), “Russian mythology. Essays and Materials (1982), Russian Christian Folklore. Orthodox legends” (1983), “Slavic-Russian folklore” (1984).
And finally, in Russia, for the first time, a two-volume edition is published, which includes six works by Yu.P. Mirolyubov, in which the reader will find a lot of new and interesting things for himself.
From the publisher.

The name of Yuri Petrovich Mirolyubov (1892-1970) is well known to all lovers and researchers of pre-Christian pagan Russia. Researcher of Ancient Russia, writer and journalist, author of books on Russian folklore, poetry and prose, Mirolyubov is best known for deciphering, translating and publishing the so-called "Vlesovaya book", according to him, written by the ancient Magi and preserved on wooden planks. The edition offered to the attention of readers presents an unjustifiably forgotten book by Yu.P. Mirolyubov, Russian Christian Folklore. Orthodox legends. In it, the author with great love collected folk tales and traditions related to Orthodox-pagan folk beliefs. As the author writes: “Many of the customs of antiquity have a pagan basis. However, by the First World War, purely Orthodox customs had already formed in themselves, so that if there were pagan customs overlaid with Orthodox content, Orthodox customs also arose, on which, as it were, a pagan plaque appeared due to antiquity.

TRANSITIONAL KALIKI.
Kalika of our epics is not the same thing as a cripple, i.e. crippled person. Transient Kalika is an old man, sometimes still in full strength and health. Some of them made a vow to go to the Holy Places and, asking "for the sake of Christ", on the way they were fed with alms. Others were simply begging. Still others were forced, being thrown out of the peasant society for some immoral act, to wander. Some did not have the right to stay in place for more than three or four days, usually they were released from prisons for serious offenses, and they could not be particularly relied on. There were also old people who were simply no longer able to work and “went in pieces”, that is, for slices of bread. Finally, there were simply lazy people, vagrants by vocation. They all went with a bag over their shoulder, where they put what they received. Some of them were modest, God-fearing people, others were just loafers, impudently pestering people: “Won’t there be live meat?” However, all of them were supposed to give alms, since it is "for the sake of Christ." Our people gave willingly, without understanding even to whom, since a person asks. Once I said: “Why, he will drink!” And my own mother answered me: “Well, let him drink to his health! If a person no longer has any joy in life!” The vagabonds knew her so well that, as they entered the village, they asked the peasants: “Where does mother live here? They say the kindest soul. And they went straight to the house.

Father often grumbled: “You feed all sorts of crooks!” To which the mother invariably answered: “Are you a priest? I must give, since they ask for the sake of Christ! Father, waving his hand, went into the garden. The mother began to distribute everything she could find. It got to the point that she herself asked others: “Are there any underwear that is overwhelmed? We've got it all on the wanderers." Finally, the people themselves began to bring us everything we needed that could be given. So, the mother chose one of the empty sheds for her "warehouse" and already gave out from there. Tramps, or, as they were called in our area, tramps, walked in small groups of five or six people. They, of course, told each other that they were well received, and appeared at Easter, received a piece of Easter cake, a glass of wine, a dozen krashenkas and one small Easter from cottage cheese, which was called: "for tramps."

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AT 1933. There were four children in the family: three brothers and a sister. Middle-brother, staff captain, killed in civil war. The elder brother and sister remained after the revolution in their homeland.

Yury Petrovich spent his childhood and youth in Ukraine and Kuban. Without completing his studies at the theological school, where he was determined at the request of his father, he moved to the gymnasium, after which he entered Warsaw University. Shortly before the start World War I, Yuri Petrovich transferred to Kyiv University where he studied at the Faculty of Medicine. After the declaration of war, he volunteered in the rank ensign goes to the front.

During the civil war, he was in the ranks of the armed forces of the Central Rada in Kyiv, and then went to Don, where he served in the troops of General Denikin. AT 1920 Mirolyubov was evacuated to Egypt, where he managed to get a job on an expedition heading to Central Africa. On the way, he falls ill and ends up in the hospital. South Africa. From here, after his recovery, he went to India, where he stayed for a very short time and was forced to seek refuge in Turkey. With the assistance of the Russian consul in Istanbul. Mirolyubov at the end 1921 obtained permission to move to Prague and training in Prague University, where, like all Russian emigrant students in Czechoslovakia received a government scholarship. In 1924, Mirolubov was forced to leave Prague for political reasons, having received the right to reside in Belgium.

In Belgium, he worked as a chief chemical engineer in a synthetic glycerin factory. Together with his wife - he married in 1936- Mirolyubov emigrates to 1954 in USA. AT San Francisco for some time he edited the Russian magazine The Firebird. I fell ill in 1956 severe form arthritis, Mirolyubov lost his ability to work, but continued his journalistic and writing activities, which he began while living in Belgium. AT 1970 The Mirolyubovs decide to move to Germany, to his wife's homeland. On the way to Europe, Yuri Petrovich falls ill pneumonia. On the high seas, on a ship, November 6 1970 he died.

In our family lived an ancient old woman - Varvara, whom everyone called "Great-grandmother" or "Great-grandmother." She was in her nineties when I was five. She nursed her father and grandfather. It was a peasant woman whom the landowner "gave" to her great-grandfather at the age of 12 or 13. Her great-grandfather treated her kindly and even gave her freedom, but she herself did not want to leave the family and got used to it so that she became a sovereign. My father obeyed her unquestioningly to gray hair. Her mother revered her, and the servants called her either "Great-grandmother" or "lady." She really was a mistress, because she ruled everything, and most importantly, she loved everyone and took care of everyone. She knew her grandfather's customs by heart, knew folklore, paganism and believed in hazing. My mother was the same, and my father, if he didn’t agree, then fell silent ... Later, when “Praba” Varvara died, the old woman Zaharikha with her sick husband moved to live with us. Zaharikha was a South Russian storyteller...
I fell in love with the ancient... When I entered the theological school, I had a hard time combining the knowledge received from "Praba", mother or father (history) with what was said at school. The love for native hazing, supported by my kind teacher, Inspector Tikhon Petrovich Popov, remained for the rest of my life. He inspired in me the need to record various legends, songs, fairy tales and proverbs; I began to write down and he copied a lot from my book in order to use it for his great work on the prehistory of the Slavic-Russians. This work, like T. P. Popov himself, perished in the revolution ....

I saved my book of notes on South Russian folklore! How? And God knows!

Yu. P. Mirolyubov wrote many books, stories, poems and articles that remained unpublished until his death. With selfless efforts, limiting herself in everything, Yuri Petrovich's widow, who has preserved more than 5,000 pages of Mirolubov's literary heritage, since 1974, publishes books written by him one after another.

In 1952, shortly before emigrating to the United States, Mirolyubov Yu. Veles book, her first publication he along with Al. Kurom carried out in 1953-1957. Most researchers from among those who consider Velesov's book to be false attribute its authorship to Mirolyubov.

Collected Works

Grandma's chest. Storybook. 1974. 175 pages (Year of writing 1952.)
Motherland… Poems. 1977. 190 pages (Year of writing 1952)
Prabkin's teaching. Storybook. 1977. 112 pages (Year of writing 1952.)
Rig Veda and Paganism. 1981. 264 pages (Year of writing 1952.)
Russian pagan folklore. Essays on life and customs. 1982. 312 pages (Year of writing 1953.)
Russian mythology. Essays and materials. (Year of writing 1954.) 1982. 296 pages.
Materials for the prehistory of the Rus. 1983. 212 pages (Year of writing 1967.)
Russian Christian folklore. Orthodox legends. 1983. (Year of writing 1954.) 280 pages.
Slavic-Russian folklore. 1984. 160 pages (Year of writing 1960.)
Folklore in the South of Russia. 1985. 181 pages (Year of writing 1960.)
Slavs in the Carpathians. Criticism of Normanism. 1986. 185 pages (Year of writing 1960.)
About Prince Kiy, the founder of Kievan Rus. 1987. 95 pages (Year of writing 1960.)
Formation of Kievan Rus and its statehood. (Times before Prince Kiy and after him). 1987. 120 pages (+ Young Guard, No. 7, 1993)
Prehistory of the Slavic-Rus. 1988. 188 pages.
Additional materials to the prehistory of the Rus. 1989. 154 pages.
Tales of Zaharikha. 1990. 224 pages.
Materials for the history of the Extreme Western Slavs. 1991
Gogol and revolution. 1992
Russian calendar. 1992
Dostoevsky and the Revolution. 1979
The Tale of Svyatoslav Horobr Prince of Kiev. Poem. In 2 books, book. 1. 1986. Book. 1, 544 s (Year of writing 1947.)
The Tale of Svyatoslav Horobr Prince of Kiev. Poem. In 2 books, book. 2. 408 since 1986 (Year of writing 1947.)

Links

Mirolyubov Yu. P. Sacred Russia: Collected Works: In 2 vols. - Moscow, publishing house ADE "Golden Age":

Vol. 1, 1996: "Rig-Veda" and paganism. Russian pagan folklore. Essays on life and customs. Materials for the prehistory of the Rus.
Vol. 2, 1998: Russian mythology. Essays and materials. Russian Christian folklore. Orthodox legends. Slavic-Russian folklore

Mirolyubov Yuri Petrovich, 1892-1970 - Biography of Yu. P. Mirolyubov according to the data of the Hoover Institution.

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See what "Mirolyubov Yu. P." in other dictionaries:

Yuri Petrovich Mirolyubov (1892-1970) Russian émigré writer who published Velesov's book. Yu. P. Mirolyubov was born on July 30, according to the old style, 1892, in the town of Bakhmut, Yekaterinoslav Province, in the family of a priest. During the years of the revolution in the dungeons ... ... Wikipedia