Chapter 6.
30. THE LEGENDARY JOAN OF ARC IS DESCRIBED IN THE BIBLE UNDER THE NAME OF THE PROPHETESS AND WARRIOR DEBORAH.
'Joan of Arc (Jeanne d'Arc), the 'The Maid of Orléans' (circa 1412-31), is a folk heroine of France. She was born into a peasant family. During the Hundred Years' War 1337-1453, she led the French people against the English invaders and in 1429 she freed Orleans from the siege. In 1430 she was captured by the Burgundians, who in exchange for money handed her over to the English, who in their turn declared Joan of Arc a witch and put her on ecclesiastical court trial. For charges of "insubordination and heterodoxy" she was burnt at the stake in Rouen. In 1920 she was canonized by the Catholic church. [797], p.431. A vast amount of literature is written about Jean of Arc.
The story of the prophetess and warrior Deborah is narrated in chapters 4-5 of the Old Testament Book of Judges. In the synodic translation her name reads as Devra, however in the scholarly literature they usually use Deborah [797], p.365.
The comparison of the Joan of Arc and biblical Deborah stories reveals a vivid parallelism [7v1], ch.9. It was partially known to some of the authors of the XVII-XVIII cc. But today it is thought that the chroniclers 'were only comparing' Joan of Arc and Deborah, i.e. identifying them in the literary sense. But this 'congruence theory' was formed only in the XVIII-XIX cc., when the historians who were editing the texts, were substituting the direct identification of the ancient characters with tenuous 'comparisons'.
Even the supporters of the traditional version admit that THE MAID OF ORLEANS BEGAN TO BE CALLED JOAN OF ARC ONLY FROM THE SECOND HALF OF THE XVI century [7v1], ch.9. But this implies that in the duration of MORE THAN A CENTURY the heroine was called something else. The question is, what? According to our results she was called DEBORAH. Under this name she entered the Book of Judges. Then in view of the growing interest towards Joan, her other names and nicknames also fell into common use. And later, in the XVII-XVIII cc. the former name Deborah was gradually extruded from the story of Joan. The fact that Joan and Deborah is the same person was slowly forgotten. The 'biblical events' were pushed into the past, two thousand six hundred years back! The following generations of historians began to sincerely perceive Joan of Arc and the biblical Deborah as two different characters.
In our reconstruction Deborah = Joan of Arc lived in the epoch of the Ottoman conquest in the world of the XV-XVI cc. That is why the original geography of the events connected to her campaigns was much wider than the modern version. We are assured that allegedly the armies of Joan = Deborah fought only in France, in the comparatively small area. But the Bible and Josephus Flavius here refer to:
- the ASSYRIANS [878], v.1, p.230 and the kingdom HAZOR (Book of Judges 4:2), i.e. the RUSSIANS and RUSSIA [6v1], ch.6;
- the kings of CANAAN (Judges 4:2), i.e. KHAN rulers;
- town of Kedesh (Judges 4:6, 4:10), probably the capital Kadesh, i.e. Czar-Grad [5v] and [6v];
- the waters of MEGIDDI (Judges 5:19), i.e., probably, the waters of MACEDONIA. Etc.
When creating the Scaligerian history all of these large-scale campaigns were artificially 'squeezed' into the territory of one county in France, greatly reducing the scale of events. As a result some of the distant geographical names also 'moved' here. And the entire story of Joan of Arc turned into an allegedly 'purely French' story.
Furthermore, it turns out that the famous French marshal Gilles de Rais, Joan of Arc's legendary comrade-in-arms, is partially described in the Bible under the name of Samson, the famous hero and warrior. This congruence is a result of the stories of Joan of Arc and the biblical Deborah overlapping each other [7v1].
31. THE EPOCH OF THE JUDGES OF ISRAEL DESCRIBED IN THE BIBLE IS THE EPOCH OF THE INQUISITION OF THE XV-XVI CC.
One of the main books of the Old Testament is the Book of the Judges of Israel. Following the shifts on the global chronological map of A.T.Fomenko, we identified some of its stories with the real events of the XIII-XVI cc. Here they are.
1) The story of the prophetess-warrior Deborah (judges 4-5), aka Joan of Arc, in the French version allegedly the XV century. Joan was found guilty by the Inquisition tribunal and was executed. One of the landmark cases of the Middle Ages.
2) The story of Abimelech (Judges 9), aka Simon de Montfort in the French version, allegedly XIII century. He spearheaded the crusade against the Cathars, he supported the Inquisition in its battle against the Cathar heresy by fire and sword. Simon de Montfort was also described by the 'ancient' – Greek writers, in particular Plutarch = Petrarch, and the well-known general Pyrrhus [6v2], ch.1:7.5.
3) The story of Samson (Judges 13-16), i.e. Gilles de Rais, allegedly XV century. Marshal Gilles de Rais, French national hero, faced the Inquisition court and was burnt at the stake in the town of Nante. One of the most infamous landmark cases 'on witchcraft'.
All three storylines are directly connected with the activities of the Inquisition on the territory of France (in the Scaligerian geography). A thought occurs that the epoch of the JUDGES of Israel is the EPOCH OF THE INQUISITION of the XV-XVI cc. And by the JUDGES of Israel the Bible means the JUDGES of the Inquisition. To recap, the Inquisition tried and scourged mainly in Western Europe. In [5v1], ch.12:9-10, we showed that today the role of the Inquisition was distorted and the pervasively negative attitude towards it is a result of Scaligerian brain-washing. In those times the Inquisition was a Horde and Ottoman organisation whose aim was to eradicate the social consequences of the epidemics which broke out in the provinces of the Empire. Also to eliminate the introduction of orgiastic elements of the Christian church service, which blossomed in the West as a result of the distortion of the ascetic Christianity of the XII century which led to social decline and the spread of venereal disease. But later, after the breakup of the Empire, the work of the Inquisition was rendered exclusively in dark tones and, let's face it, rather successfully. But the Old Testament Book of Judges perceives the Inquisition either sympathetically or neutrally, which corresponds very well with the point we are making.
We have also studied the rest of the storylines in the Book of Judges. It turns out that they are related to the 'Mongol' Inquisition in Europe too.
For example, the well-known biblical story of the 'body cut into pieces' and the battle of Israel with the tribe of Benjamin is the famous 'expulsion of the Jews' from Spain in the late XV century. In particular, according to the Bible the assault of a husband
-Levite and death of his concubine draws the whole of Israel into war against the tribe of Benjamin. In Spain in the XV century the assassination of an official of the Spanish Inquisition - inquisitor Pedro de Arbues precipitated a massive persecution of the Jews.
The Old Testament places a special emphasis on the 'blood epistle' in the form of the body parts sent to all of the tribes of Israel in order to chasten the sons of Benjamin, i.e. one of the tribes of Israel for the vicious thing they did. Now then, the 'blood epistle' to the tribes of Israel is the infamous edict of 1492 by Kind Ferdinand and Queen Isabella of the expulsion of the Jews from Spain. According to the historians of the Inquisition, the edict made a 'stunning impression' [330], v.3, p.150.
According to the Book of Judges, furthermore the tribe of Benjamin is virtually wiped out in its entirety. All the rest of the tribes of Israel descended upon the sons of Benjamin, killing them and driving them out from their homes. So, the destruction of the Benjamin tribe by the Israelites is the crushing of Marranos in Spain in the late XV century.
As we showed in [6v2], ch.6, the 'exodus of the Jews' from Spain in 1492 reflects Columbus' voyage and the conquest of the distant America. In the late XV – the early XVI cc. the flotillas were departing Spain and Portugal for the inviting lands overseas. It was the extension of the Horde-Ottoman conquest of the world. The wave of conquests having rolled up onto the shores of the Atlantic for some time had ended up here. Later, when the large naval vessels - 'Noah's arcs' were constructed, the Horde and Ottoman armies moved on, across the ocean. The vestiges of this massive event were imprinted in the Spanish chronicles as the 'Jewish exodus'. The 'Mongol' Empire required major military and trading assets for such an event. The 'Mongol' governors in Spain – the Orthodox Christian sovereign-cafolics Ferdinand and Isabella – used every effort in order to organise the crossing of the ocean by the massive fleets with thousands of people. As always, such actions were accompanied by exerting a certain amount of force upon the large masses of population. The people would mainly embark upon the unknown and frightening ocean not by following their hearts, but by following an order, under penalty of the church or the administration.
Understandably, the chronicles of that time all vied to inform about mass migration of peoples across the 'great sea' (the Atlantic ocean). But later, in the XVII-XVIII cc. the Scaligerian historians, erasing the very fact of the existence of the 'Mongol' Empire, edited these accounts and instilled into them a sombre mood of forced banishment. Which the merciless rulers of XV-XVI cc. Spain were to blame for. The armies of Horde and Ottomania were called 'Gods Warriors', i.e. armies of Israelites. Therefore there is a large element of truth in the words about 'Israelites exodus' from Spain. The Israelite = Horde armies boarded the ships in the ports and embarked upon the ocean. In that epoch such an enterprise was very dangerous. Most people and families left Europe for ever. This fact lent a tragic air to the event as a whole. Thus the HUNDRED THOUSAND OF Jews BANISHED from Spain and Portugal, referred to in the sources, are most likely the crew of several 'Mongol' flotillas setting out to colonize the American continent = The New World.
It doesn't concern the religious persecution of a selected part of the population according to their nationality or on any other grounds during that epoch, nationalities in the modern sense of the word were not formed yet, but the formation of the military and commercial and administrative bodies for the transfer across the ocean. Most likely, entire villages and colonies were signed on to these ships. Some families would look after the cattle, and some would provide the repairs of the shipboard equipment. Those who refused or balked were, clearly, malicious heretics. They would be dealt with by the Inquisition tribunal. Some of them were burnt at the stake, after which the rest became much more compliant. As a result, America was successfully colonized.
32. THE BIBLICAL ABDUCTION OF THE WOMEN OF SHILOH IS THE 'ANCIENT' ROMAN RAPE OF THE SABINE WOMEN. AKA – THE CATALAN ABDUCTION AND DIVISION OF THE WIVES ALLEGEDLY IN THE XVI CENTURY.
The last chapter of the Book of Judges narrates the cessation of the persecution of the Benjamites. '…But look, there is the annual festival of the LORD in Shiloh … So they instructed the Benjamites, saying, "Go and hide in the vineyards and watch. When the young women of Shiloh come out to join in the dancing, rush from the vineyards and each of you seize one of them to be your wife. Then return to the land of Benjamin. When their fathers or brothers complain to us, we will say to them, 'Do us the favour of helping them, because we did not get wives for them during the war. You will not be guilty of breaking your oath because you did not give your daughters to them…
So that is what the Benjamites did. While the young women were dancing, each man caught one and carried her off to be his wife. Then they returned to their inheritance and rebuilt the towns and settled in them.' (Judges 21:1, 21:3, 21:6-7, 21:16-21, 21:23).
It turns out that this storyline is described in the 'ancient' Roman history as the well-known Roman rape of the Sabine women in the epoch of the founding of Rome. And also in the history of Mediaeval Greece, when the Catalan military, allegedly circa 1311, divided between themselves the wives of the knights killed in the Battle of the Cephissus. According to the chronological shifts discovered by A.T.Fomenko, the founding of Rome in Italy dates circa 1380. Thus, in the history of the Middle Ages the dramatic biblical storyline of the abduction and division of the wives is accounted for and dates not earlier than the XIV century. Considering the one hundred years shift it is not impossible that the event dates to the XV century. It may well be that they might be speaking here of one of the Horde squadrons of Israelites=Benjamites, who left Spain after 1492 to conquer the Promised Land [2v2], ch.2.
Besides, in the book [TsRIM] we show, that the rape of the Sabine women in 'Ancient' Rome to a great extent is the reflection of the abduction of the wives by serfs in the Russian Novgorod=Yaroslavl.
33. HAREM-TEREM ('TOWER-CHAMBER' in Russian – Translator's note)
In [4v] the section 'Russian terem and Eastern harem is the very same thing' we showed that in Russia-Horde of the XIV-XVI cc. amongst the prosperous Hordians, there was a common custom to keep harems. Here can be seen an earlier similarity between the customs of Russia and the Ottoman Empire. Why did the harems = terems appear? In the epoch of the 'Mongol' conquest of the XIV century and the Ottoman conquering of the Promised Land following it in the XV century, there developed a shortage in the male population of the Empire. A great many warriors and Horde officials left for the distant land in order to colonize it. There were also human losses on the battle fields. As a result the amount of women in the metropoly of the Empire considerably exceeded that of men. The replenishment of the human resources was required. The harems=terems appeared as one of the methods to solve this new problem. At the same time another problem was solved – to protect young women from insalubrious sexual relations in order to guarantee a healthy and viable offspring for the elite. Well-off harem children were intended to take important posts and positions in the various provinces of the 'Mongol' Empire spanning Eurasia, Africa and America.
34. THE BIBLICAL STORY OF SAMSON IS THE BATTLE OF ZEMSHCHINA AGAINST THE OPRICHNINA IN RUSSIA UNDER IVAN IV THE TERRIBLE.
&& SAMSON IS AN ALLEGORICAL DESCRIPTION OF ZEMSHCHINA AS ITS TWO MAIN LEADERS AND TWO OTHER FAMOUS CHARACTERS OF THE XVI CENTURY.
Ivan Petrovitch Cheliadnin-Fedorov, the equerry, who had wielded a lot of influence and was well respected, became the leader of the Zemshchina opposition [776], p.118. 'Zemtsy (landed proprietors) addressed the czar with a protest against the arbitrary actions of the oprichny guards who inflicted unbearable insults on zemshchina… The dvoryane (noblemen and gentry) demanded the immediate abolishment of the oprichny governance. The uprising of the noblemen was quite impressive: 300 Zemshchina nobles participated in it… The opposition declared itself in 1566. The protest against the oprichnina's violations originated from the members of the Zemskoy Sobor (Assembly of the Land) summoned in Moscow… The czar denied the request of the Zemshchina noblemen and used the emergency powers granted to him by the Oprichnina edict, to punish Zemshchina. 300 petitioners were thrown into prison [776], p.119.
Karamzin gives an account: 'Fedorov (Cheliadnin – Auth.), a man of old customs, DECORATED WITH MILTARY GLORY and the gravitas of the state experience, having occupied the respected post of the Equerry and the head of the State Office for 19 years, a magnanimous and splendid nobleman became an object of slander' [362], v.9, column 58.
During the epoch of the struggle of Zemshchina against Oprichnina Filip Kolychev, the supporter of Zemshchina forces comes to the fore of the ecclesiastical hierarchy. 'The conflict with the highly influential ecclesiastical authorities, put the czar (Ivan the Terrible –Auth.) in a difficult situation, and he had to come to terms with the choice of a new candidate for the potential metropolitan. Father Superior Philip of The Solovetsky monastery was urgently summoned to Moscow (his secular name was Fedor Stepanovich Kolychev). Philip descended from a highly distinguished old Moscovian family…It appears that he was put forward by the same faction, which was HEADED BY THE EQUERRY I.P.CHELIADNIN AND WHICH AT THAT TIME WAS THE MOST INFLUENTIAL IN ZEMSHCHINA. The Solovetsky Father Superior was distantly related to the equerry. Philip entirely aligned his fate with that of the boyarin Cheliadnin… IN HIM THE ZEMSHCHINA OPPOSITION AQUIRED ONE OF THE MOST ACTIVE AND ENERGETIC LEADERS. Kolychev… CATEGORICALLY DEMANDED THAT THE OPRICHNINA WAS IMMEDIATELY DISBANDED. THE BEHAVIOUR OF SOLOVETSKY FATHER SUPERIOR MADE IVAN THE TERRIBLE FURIOUS [776], p.118.
However the czar was confronted by Zemshcina and he was forced to come to an arrangement with Philip Kolychev about the mutual neutrality. As a result 'on the 20th July 1566 Philip was forced to publicly repudiate his demands and pledged 'not to intervene' in the Oprichnina and the czar's 'household customs' … After this Kolychev was consecrated metropolitan' [776], p.118.
&& THE PARALLELS IN THE STORY OF SAMSON AND THE BATTLE OF ZEMSHCHINA AGAINST OPRICHNINA.
In [7v1], ch.10 we discovered some correspondence between the biblical Samson and the French version of the story of Gilles de Rais. But the French version, as well as the Old Testament account are only the variant reflections of important events in Russia-Horde in the middle of the XVI century. I.e. the fight between the two major organisations, parties, which gathered together a great many people under their banners. These were the tragic events in the history of Russia-Horde. Biblical Samson, as well as Gilles de Rais are the slightly allegorical reflections of Zemshchina. I.e. a large party which was at the head of the opposition to Ivan the Terrible and Oprichnina.
We will describe the parallels between 'Horde Zemshchina = biblical Samson' as a table, see the details in [7v1].
In column 1 there are listed the main storylines constituting the core of the Old Testament story of Samson.
Column 2 reflects the correspondence with the French 'biography' of Gilles de Rais.
Column 3 contains the fragments of Cheliadnin's biography reflected in the Old Testament Book of Judges.
Column 4 recites fragments of Cheliadnin's biography reflected in the Old Testament Book of Judges.
Column 5 points out the facts of metropolitan Philip Kolychev's life which entered the Bible under the guise of the deeds of Samson.
Column 6 is designated to the analogous data from the 'biography' of Khan Simeon Beckbulatovich.
Column 7 contains the information from the 'biography' of Simeon, Prince of Rostov, which contributed to the story of Samson.
Column 8 we designated to Ivan the Terrible, who was also reflected both in the Bible and in the French version under the symbolic names: 'Gilles de Rais' or 'Bluebeard'.
Asterisked are the events from Russian history reflected in the Bible, in the 'biography of Samson' and 'the Frenchman Gilles de Rais' [7v1], ch.12.
According to the Bible, a sly Philistine Delilah, Samson's beloved, cunningly charmed out the secret of Samson's strength and revealed this secret to the Philistines. They used this information and finally captured Samson (Judges 16). In the French version these events are reflected in the way of the 'cunning devil' who ensnared the knight Gilles de Rais into his web, which led to the arrest of the marshal and his death on a charge of sorcery.
The original of this biblical storyline in the history of Russia-Horde is the insidious treachery of Zemshchina and particularly the equerry Cheliadnin by Prince Vladimir Andreevich Staritskii.
&& THE FANTASTICAL STRENGTH 0F SAMSON (I.E. ZEMSHCHINA) – THE ENEMY OF THE PHILISTINES (I.E. OPRICHNIKI)
Subsequently the Bible's continuous emphasis of Samson's incredible power becomes clear. If it concerned some specific person, then the heroic feats attributed to him would have looked exaggerated at the very least. But if the Old Testament authors described Zemshchina in its entirety, then such heroic qualities become clear. Zemshchina was a credible force based on the wide social strata of Russia-Horde society. Zemshchina was fiercely fighting for its rights hand in hand with the Orthodox Church headed by Philip Kolychev. The Bible, being a religious book was bound to take this into account. In that epoch the Orthodox Church was an imposing power in the Empire, which was impossible to disregard.
In these chapters of the Book of Judges Oprichniki and Oprichnina, on the whole, act under the name of the Philistines, the enemies of Samson-Zemshchina.
Thus the Biblical story of Samson reflects the major events in the Russian-Horde history of the XVI century, the struggle of Zemshchina against The Oprichnina. Samson is a generalized image of Zemshchina, which had absorbed various factors from the biographies of several of its leaders. Primarily the equerry Ivan Petrovich Cheliadnin-Fedorov and the metropolitan Philip Kolychev.
