Book of Daniel

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The book of Daniel tells us the "story of Esther" in Russia-Horde of the 16th century[edit | edit source]

Apparently the Babylonian king Nebuchadnezzar, under which the prophet Daniel is acting, is the Czar-Khan Ivan IV the Terrible. Thus the Book of Daniel gives us an account of the turbulent events of the XVI century in Russia-Horde, the metropoly of the Empire. The famous sun eclipse described in the Book of Daniel which rang the death knell for Belshazzar (aka Balthazar)¸ the king of Babylon, is a comet appearing before Ivan the Terrible's death in 1584.

It appears that all the paintings, frescos, miniature pictures on the subject of the Book of Daniel were created not earlier than the second half of the XVI century. Here, for example, 'Hartmann Shedel's 'World Chronicle' allegedly of 1493 [1396:1]. In it we see three Jewish youths burning in the furnaces and the prophet Daniel [1396:1], list LV, on the reverse side, meaning that the 'Chronicle' was not written until the XVI century.

The famous writing on the wall (cited in the Book of Daniel): 'Mene, Mene, Tekel, Upharsin', ringing the death knell for Belshazzar, is probably a distorted Slavonic expression 'Znameniye Gorysheye P-Rusinam' The main word here is ZNAMENIYE (meaning sign of things to come, portent in Russian)(Mene, Mene). The letters 'Z' and 'M' differ only in the line placement : ZNA-MENIYE = Mene-Mene. It is specified that the sign is burning (fakel – meaning 'torch' in Russian) = Tekel) and it was given to P-rusinam (Upharsin). The portent-comet was 'burning' and appeared to the Russians. There survive some depictions where the sign is reproduced in short form : 'Mene, Mene'. For example a German picture allegedly of the beginning of the XVI century [6v3], ch.4.

It appears, that the German painter of the XVI century depicting a Slavonic word ZNAMENIYE as slightly distorted MENE, MENE, knew Slavonic. Therefore Slavonic language was also understood by the spectators, the connoisseurs of his art. Could it be that the majority of the wider public spoke Slavonic? From the point of view of Scaligerian history it is strange. But according to the new chronology it is only natural. In Western Europe of the XIV-XVI cc. Slavonic language was the state Imperial language.

Next Belshazzar ordered the vessels of gold that were taken from the Temple by Nebuchadnezzar in Jerusalem to be brought to the banquet (for a thousand of his lords so that everyone can drink wine from them). The order was carried out and the Holy relics were set forth for all to see. At that point God was enraged and punished Belshazzar with death. So, the Jerusalem's treasures of Nebuchadnezzar are the richest treasures of Ivan IV the Terrible, displayed by him to his guests and the public before his death [6v3], ch.4.

The fighting of the Babylonian priests with the Prophet Daniel and his supporters – is the fighting of the Russian Orthodox Church with the heresy of the Judaizers under Ivan the IV=III the Terrible.

The Book of Daniel also mentions the 'Story of Esther', i.e. the heresy spreading in the Russian-Hordian court in the XVI century. In the Book of Daniel it is the 'Story of Susanna'.

To remind you, the wife of the Czar's son turns out to be a secret Jewess and astrologer. The Czar-Khan himself becomes very fond of her. Family conflict erupts. The Czar sends away his first wife. Her place is taken by Esther, aka Elena Voloshanka, aka Elena Glinskaya, aka Biblical Judith, aka Biblical Jael. The Czar's son dies. The throne is surrounded by a tight ring of Esther's supporters – the Judaizers, Protestants, 'Latini'. The Czar takes their side in supporting heresy. The Russian Orthodox Church strongly opposes it. The ecclesiastical conflict grows and turns into a state revolt. In the second place in the state, next to the Czar-Khan appears one of the heretics. The split in the society emerges. It is the well-known Oprichnina of the XVI century. The Czar is compelled to leave the former capital of Russia-Horde and move it to a new place. Moscow is built, described in the bible as the New Jerusalem (in the Books of Ezra and Nehemiah).

Enjoying the support of the Czar-Khan, the heretics crush the enemies, named in the Bible as the 'Persians', i.e. P-Russians, the White Russians. In honour of their victory the famous Jewish celebration of Purim is established. But later the Hordian Czar-Khan repents. The Church Council is held where the heresy is condemned. The main heretics are captured, burned and exiled. The Khan's court returns to the Russian Orthodoxy. However there were serious consequences after the coup d'état in the court of Czar-Khan. In the beginning of the XVII century Rus-Horde descends into the Time of Troubles. Horde loses its control over Protestant, 'Latin', Western Europe. In the centre of Empire the pro-Western Romanovs are eager to cease power. The Empire breaks up. The Russian-Hordian dynasty is being cut down at the grassroots. In Europe, Asia, Africa, South and North America ferocious internecine feuds flare up between the Imperial governors and between the fragments of 'Mongolia'.

The Book of Judith recounts the same events, but through the eyes of the Western 'Mongol' governors. The punitive troops of the Assyrian king lead by Holofernes invade the West in order to quell the unrest. The Jewess by the name of Judith (i.e. simply the 'Jewess') arrives to the Assyrian camp. She penetrates Holofernes' tent and, having put him off his guard by deceit, decapitates him. The Assyrian army is demoralised and is defeated. The countries of the West are saved. Just about the same thing is told in chapter 4 of the Book of Judges in the story about the commander Sisera (i.e. simply a Czar and Jael (i.e. Elena), a woman who treacherously slayed him [6v1], ch.8:13.

The Book of Daniel also describes a story of Esther (as a story of Susanna), however from the ecclesiastic, religious point of view. Roughly speaking we can say that the Book of Daniel is an 'ecclesiastic' one, the Book of Esther is an 'inter-court' one, and the Book of Judith is a 'military' one. They highlight the same exceptionally important event from the different points of view.

It appears that under the name of Daniel here is presented DANIEL, metropolitan of Moscow and of all Russia. Understandably the Book of the Old Testament pays great attention to the head of the Russian Orthodox Church. As in the basis of the events lay the religion-church conflict. The role of a women-heretic was muffled.

One of the famous stories in the Book of Daniel is an attempt to burn three Jewish youths in the 'fiery furnace' by the Babylonians. What event in Russian history can this refer to? Apparently this refers to the three main heretics burnt in a cage in Moscow in the epoch of fight against heresy of the Judaizers. These events of the XVI century with a shift of approximately a hundred years are artificially 'spread thinly' along the entire XVI century and even made it into the end of the XV century [6v1], ch. 7.

The burning of specifically three people and specifically in a 'furnace' for their faith under Ivan the Terrible is among most famous events in Russian history of the XV-XVI cc.

The peak of the struggle of the Russian Orthodox Church against heresy was the sobor (church council) in 1504. 'The main denunciator of the Judaizers was Joseph (Volotsky –Auth.). THE CHIEF PERPETRATORS Feodor Kuritsyn diak (secretary) Volk Kuritsyn, Dmitry Konoplev and Ivan Maksimov were given in charge of civil court AND THEN BURNT AT THE STAKE IN A CAGE on the 28th December in Moscow ' [578], book 2, v.3, p.211.

This burning of the THREE HERETICS IN A CAGE also reflected in the Book of Daniel as 'burning in the fiery furnace of the three YOUTHS (OTROK – IN Russian)' (HERETICS?).

Besides the main burning at the stake of the three leaders of the heresy in 1504, there were also other executions of the minor sectarians. But they were less striking. 'The blow against heresy delivered by church council in 1504 was very strong, but however didn't root it out terminally' [578], book 2, v.3, p. 211.

Describing the burning of the three Jews, the Book of Daniel insists on all three of them allegedly miraculously surviving. The flames did not touch them, though the fire was burning all around. So how was it possible? Could it be that the Biblical authors feeling compassionate towards the three youths symbolically depicted the matter in such a way, as if God helped them? However, it is most likely that here the two events were intertwined in the Russian history of the XVI century. We have talked about one of them. To clarify which other event is mentioned in the Bible, we will go a little bit back, to the end of allegedly XV century.

Venerable St. Joseph Volotsky (Joseph of Volokolamsk) and metropolitan Gennady of Novgorod opposed the emerging heresy of the Judaizers. That said Ivan III the Terrible and a part of his court practically sabotaged the struggle against heresy standing in the way of the investigation. However under the pressure from the Russian Orthodox Church the inquiry was pushing forward albeit with difficulty.

'After such a great noise raised around the affair of the uncovering heresy, the prosecutor and investigative network was able to catch MERELY NINE PEOPLE in the whole of Novgorod and Moscow', v.1, p.496.

The Sobor's (Council's) verdict was seen considered as strangely mild. The Czar himself intervened on behalf of the heretics. Instead some kind of showcase, theatrical performance was organised. This time no one was burnt. Just several 'heretical hats' were symbolically singed onto some heads. Most likely they did their best so that no one came to any harm. It is not difficult to do. As the hats were made of birch bark. Birch bark burns fast. It's enough to dampen the hair or to put some kind of a cap under the birch bark hat so the head remained unharmed.

But the show itself gave a handle to colourful literary descriptions. One of them is in the Biblical Book of Daniel. The burning hats turned into the 'fiery furnace' (gluing this storyline onto a later one, the real burning of the three heretics in the scorching cage). But having done so it was rightly stated that the fire was burning AROUND THE CONDEMNED. In fact the birch bark was burning around the head. The fire kind of surrounded the people. And they 'walked inside it without being burnt'. The literary image was later heightened. Purporting that the fire which surrounded the youths burnt the 'bad people', Babylonians, who had stirred the flames. Those who opposed the heresy. That's what Bible says as well.

The Book of Daniel's benevolence towards the prophet and his supporters contrasts with the negative position of the Russian Orthodox Church towards the heresy of the Judaizers in Russia. It is possible that the Book of Daniel was created by the heretics surrounding the throne of the Hordian Czar-Khan, who supported the heretics for quite a long time. To put it plainly 'The Book of Daniel' was written in Russian by the Judaizers in (of) the XVI century.

As we've already said under the name of Daniel there was described Daniel the Metropolitan of Moscow and All of Russia. He occupied the highest post in the Imperial church hierarchy of the Empire and, so to say, the second place after the Czar-Khan. The metropolitan Daniel's activities correspond well with the description in the Bible [6v3], ch.4.

'The story of Esther' 1553-1584 is reflected in the past in a phantom like way. Her main duplicates are: the epoch of Ivan III the Terrible (and Elena Voloshanka) 1462-1505, and the epoch of Vasili III (and Elena Glinskaya) 1505-1533. Metropolitan Daniel's activities fall exactly to (at) the time of Vasili III.

Let's discus the 'story of Susanna' in the Book of Daniel. This book is ecclesiastical and describes the struggle of the Russian Orthodox Church with the heresy of the Judaizers in the XVI century. The canonical part of the Book of Daniel doesn't say anything about Esther = Elena Voloshanka = Elena Glinskaya. There is no sexual story in the 'official' twelve chapters of the Book of Daniel at all. It appears that the ecclesiastical authors considered the 'female storyline' as an inter-court one, domestic, concerning only the private life of the Hordian Czar-Khan. Nevertheless the trace of a 'woman Esther' in the Book of Daniel is still present. The 13th chapter (13) about Susanna which was not considered canonical is included in the end of the Book [936], v.1, p.461. At a first glance it has nothing to do with the main theme of the Book. However here is told, although in a distorted way, a part of the story of Esther. Where the storyline had a distinctly sexual emphasis.

Susanna refused to fulfil the erotic desires of the two old judges. As a revenge they tried to smear her reputation in front of the people and declared that allegedly 'a young man came to her … and lay with her. We were in the corner of the garden… and saw them lie together' (Book of Daniel 13:37-39. However the young boy Daniel intervened on behalf of Susanna to defend her honour, uncovered the secret scheming and lies of the old judges. Both of the corrupt judges were condemned and executed.

Thus the 'female aspect of the story of Esther' is reflected in the Book of Daniel, though very vaguely. Nevertheless here is presented one of the main storylines of the family drama of the XVI century at the court of the Hordian Czar-Khan and his co-ruler son. The sexual scene in secluded lodgings where both rulers found themselves in the young woman's bedroom in an ambiguous situation in an effort to possess her.

The particular attention of the Bible commentators towards Susanna is rather strange. What could be so especially attractive in this story? The two judges-rulers lusted after a young woman. They entered by stealth inside her place, then they besmirched her reputation, for which they were justly punished. But there are other much more important stories in the Bible which nevertheless didn't favour such close attention from the artists and authors of the XVII-XVIII cc. But for some reason they loved the story of Susanna. Now it is clear why. She was a part of the 'story of Esther' famous in certain circles, which played an important role in the split of the 'Mongol' Empire. Thus the West European artists painted the 'noble Susanna' fighting the two 'very bad' old judges. At first the commentators remembered the true meaning of the story. Then it was forgotten, but they were still obediently continued to praise Susanna by force of habit. The congregation was made to forget that in the image of Susanna there was the celebrated heretic Esther, aka a Jew Elena Voloshanka.

The Scaligerian historians date the Biblical Book of Daniel as 605-536 BC [936], v.1, p.461. They were mistaken by approximately 2100 years. The correct dating is the end of the XVI century.

Thus within the basis of the Old Testament Book of Daniel are the events in Russia-Horde of the XVI century. This is consistent with the fact that precisely in the XVI century the Russian Orthodox Church for the first time introduced the ceremonial rite of 'peshnoye deystvo'– a grand spectacular theatrical production held in a church celebrating the miraculous salvation of the three Jewish Youths from the fiery furnace.

Everything now falls into place. As we have already said the three leading Judaizing heretics were burnt at the stake on the 27th (28th) DECEMBER of allegedly 1504 [372], v.1, p.500. That is why the church connected the theatricalised 'burning of the three young men' with the Nativity of Christ also celebrated in DECEMBER. The fact that 'peshnyie' performances (costume devotions) originated exactly in the XVI century can be also explained very well. It was the time when the 'story of Esther' and the struggle of the Russian Orthodox Church against heresy has unfolded. The Church decided to commemorate it its rites 'pesnyie deistva' (Costume devotion of Fiery Furnace before Christmas Liturgy in Russian Orthodox Church). Originally the meaning of those pageants was austerely instructive. Via them in the XVI century the Russian Orthodox Church, which temporarily won, was warning its congregation in all the churches of the Empire against the re-emergence of heresy. They demonstrated punishment for state rebellion and the derogation from Orthodoxy. Punishment by fire in a cage! But later, when the Romanovs usurped the throne they reversed the meaning of the 'peshnyie deistva'. The pageant remained, but now they began to highlight the miraculous element of the salvation of the Jewish youths from the fire as God Himself was on their side. Black became white.

(The word 'Youth in Russian – 'otrok' can sound like the Russian word for Heretic 'Eretik', translators note) Under the Romanovs 'The Book of Daniel' which had just been written was considered as giving an account of the events in Russia-Horde, which practically brought the new dynasty into power. Namely (i.e.) about the events pleasant to the Romanovs. In the XVII century The Book of Daniel was edited, in the required key, as important propaganda material which should be impressed on the minds of the congregation. The evaluation of the events of the XVI century were swapped. The heretics were declared good and the representatives of the Imperial Orthodox Church who were fighting against the heresy of the Judaizers were cast in a negative light.

As time went by in the XVIII-XIX cc. the relevance of the story faded. The 'story of Esther' became a thing of the past, forgotten. Today they don't perform 'peshnyie deistviya' in the Orthodox Church. But the instructive tableau and illustrations to the Bibles on the theme of the 'fiery furnace' were painted up until the end of the XIX century.