Verfügbarkeit: Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni

Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni:

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Bibliographische Detailangaben
1. Verfasser:	Vălčev, Jordan 1924-1998 (VerfasserIn)
Format:	Buch
Sprache:	Bulgarian
Veröffentlicht:	Sofija Tangra TanNakRa 2008
Ausgabe:	1. izd.
Schriftenreihe:	Bălgarska večnost 68
Schlagworte:	Geschichte Kalender Kultur Bulgarien
Online-Zugang:	Inhaltsverzeichnis Abstract
Beschreibung:	In kyrill. Schr., bulg. - Zsfassung in engl. Sprache
Beschreibung:	516 S. Ill.
ISBN:	9789543780303

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MARC


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Datensatz im Suchindex

_version_	1806960727174414336
adam_text	СЪДЪРЖАНИЕ: ЙОРДАН ВЪЛЧЕВ - ЧОВЕКЪТ И НЕГОВАТА СЪДБА (предговор от Иван Радев) .15 ЖИВОТОІШС от цитати из останала в ръкопис автобиография" .21 I. УВОД .25 Н. ТЕКСТ, ЧЕТЕНЕ И ЕЗИКОВ АНАЛИЗ НА ИМЕННИКА НА ПЪРВОБЪЛГАРСКИТЕ ХАНОВЕ .28 Външна форма на ИПХ .28 Кой от дбата преписа е по-достоберен .29 Дейстбащи лица .30 Москобският препис .32 Новобългарският пребод .32 За прабописанието на МоскоВския препис .33 „А Вито хол" срещу „Авитохол" .34 Ирник .39 Гостунъ, наместникъ сы .39 Куртъ дръзка .40 Бат' Боян - Безмъръ .41 515 години отбъд Дунаба .45 И след това дойде Исперих .48 За герба на Исперих .51 Исперих и датата на неговото Възшестбие .54 ТерВел и gamama на неговото възшестбие .56 Никакъв Неизвестен, но второ Възшествие - преизбор - на Тербел . 57 СеВар .59 Кормисош .60 Този княз .61 Винех и думата, оставена без внимание .63 Телец .66 Забелезкка за Телец .67 Думата Умор е грешка на преписВачите .67 Окончателен новобългарски превод на ИПХ .68 Общ поглед върху ИПХ, имайки предвид прочетеното .69 Заключение .71 Ш. ИСТОРИЯ И СЪЩНОСТ НА КИТАЙСКИЯ КАЛЕНДАР .73 Защо търсим връзка мезкду БК и КК .73 Кратък хронологичен преглед на китайските календари .75 Общ поглед върху китайските календари и календарни реформи . 78 Подредба u наименования на месеците В КК .81 Годините 6 12КЦ .84 Наименованията на 12КЦ 8ъ6 бсеки 60КЦ .86 Преглед на Всички доказателства .88 IV. АСТРОНОМНА СЪЩНОСТ И ПРАКТИЧЕСКО УСТРОЙСТВО НА БЪЛГАРСКИЯ КАЛЕНДАР .91 Взаимовръзката ХК-БК .91 КакВи въпроси се поставят .94 Откъде ще черпим сведенията си за БК .94 БК е слънчев .95 Начало на годината .96 Подялба на годината - Златното календарно число .99 Ени - отделна календарна единица .100 Подялба на сезоните по месеци .101 Разпределение на сезоните и месеците по седмици .102 С какъб ден от седмицата започват сезоните и годината .104 Високосният ден .105 Корекция на високосния ден .112 Тан-Нак-Ра (Тангра, Тенгри) .115 V. РЕД И НАИМЕНОВАНИЯ НА ЖИВОТНИТЕ - МЕСЕЦИ И ГОДИНИ-В БЪЛГАРСКИЯ КАЛЕНДАР .120 С кое ашвотно започва БК .120 Европейската реформа В реда на ¿кивотните .121 Пред таблицата на календарните ашвотни .127 Основни явления в развитието на езика .128 За наименованията на домашните ¿кивотни .132 За наименованията на дивите ашвотни .137 За наименованието на фантастичното зкивотно .140 Попълнена таблица с имената на ¿кивотншпе от българския календар 161-В .142 Имената на месеците при писмени датировки 161-В .142 VI. ЗАЩО В ИМЕННИКА НА ПЪРВОБЪЛГАРСКИТЕ ХАНОВЕ НЕ СЕ СЪОБЩАВАТ И ДНИ - СИСТЕМАТА НА БЪЛГАРСКИТЕ ПРЕДХРИСТИЯНСКИ ПРАЗНИЦИ .143 Възмоашо ли е вааши писмени датировки да не предвшкдат и дни . 143 Числовата игра в БК .145 Съвременните български народни празници .· · · · 146 Системата на българските предхристиянски празници .155 Причини за разместване в календарните съответствия .156 Таблица на БК .159 Таблица за взаимодатировки меасду БК и ГК в обикновена година . 10 Таблица за бзаимодатиробки мезкду БК и ГК за Високосна година .163 VII. ПРИВЕЖДАНЕ НА ДАТИРОВКИТЕ НА ИМЕННИКА НА ПЪРВОБЪЛГАРСКИТЕ ХАНОВЕ КЪМ СЪВРЕМЕННОТО ЛЕТОБРОЕНЕ - КАЛЕНДАРНО-ИСТОРИЧЕСКО ЧЕТЕНЕ НА ИМЕННИКА НА ПРАБЪЛГАРСКИТЕ ХАНОВЕ .165 Броели ли са българите годините 6 общ поток . 165 Как Moace да се избърши прирабнението на датите от ИПХ към събременното летоброене .168 Вшпохол, тръгбане от Волга към Ббропа - 31 абг. 129 г .170 Ирник - устанобябане Върху определена територия - 31 абг. 429 г. . 172 Наместникът Оркан - българо-бизантийски съюз - 31 абг. 579 г. . . 179 Курт (Кубрат) - национален и дърасавен Възход - 24 фебр. 581 г. . . 180 Бат' Боян - могъществото на хазарите - 24 фебр. 641 г. .183 Исперих - на юг от Дунава - 22 gek. 643 г. 184 Тервел - kečap на Византия - 704, 31 авг. 706, 31 юли 727 г .192 Севар - последният Дуло - 29 май 734 г .201 Кормъш, успехите на династията Вокил - 31 авг. 749 г . 205 Винех, несполуките на династията Вокил - 23 gek. 761 г. 207 Сабин, Връх на кризата В България - 23 gek. 768 г . 208 Телец (Телериг), noBpam 6 кризата - 29 май 772 г .209 Токту и Боган, вътрешно приключване на кризата - 775 г .212 Умор (Омур), начало на нов Възход - 27 март 777 г .213 Кой е Кардам .215 Общ календарен анализ на ИПХ . 218 Моасем ли да съставим таблица за владетелите, Включени Във времето на ИПХ .220 VIII. КАЛЕНДАРНИТЕ ИМЕНА НА ДРЕВНИТЕ БЪЛГАРСКИ ВЛАДЕТЕЛИ .222 Същност на въпроса .222 Омур Таг, Омир Таг - 814 г. 223 Синовете на Омур Таг .223 Мал Омир Пресиян - 831 г .226 Борис - 846 г .231 Pacarne - 888 г .233 Симеон - 892 г .239 Петър - 927 г .241 Борис Селевкий - 968 г .243 Роман Шишман - 976 г .244 Самуил I - 994 г .247 Гавраил Радомир - 1014 г .253 Иван Владислав - 1016 г .256 11 Пресиян Лашо - 1018 г. 259 Дбамата претенденти - Петър Делян - 1040 г., Тих Омир - 1041 г .275 Василий Придунабски - 1054 г . 282 Георги Войтех - 1069 г. и Константин - Петър Бодин - 1072 г .287 Нестор - 1074 г .291 Никифор Вриений - 1076 г .292 Никифор Василаки - 1078 г .293 Борил и Герман - 1080 г .295 Трабъл -1083 г .297 Константин Диоген - 1092 г .299 Кала Петър, Калопетър -1184 г .302 Асен Бялгун - 1190 г .309 Кала Йоан, Калоян - 1196 г .322 Борил Калиман - 22 gek. 1207 г .325 Константин Асен Тих - 22 gek. 1257 г .326 Курт Доке Убаш - 1275 г .327 Георги Тертер - 1280 г .-----330 Смилец - 1292 г .331 Теодор Сбетослаб - 1301 г .331 Михаил Шишман - 22 дек. 1323 г .331 Ибан Шишман - 22 дек. 1371 г .332 Пресиян - 1395 г .333 Шишман Последни - 1600 г .334 Заключение .338 К. БЪЛГАРСКИЯТ КАЛЕНДАР ПРЕЗ ВЪЗРАЖДАНЕТО И ДО НАШИ ДНИ .340 Предварителни белеікки . 340 Летописът на поп Йобчо от Трябна .341 Летописът на отец Мина Пищовалията от Дъбене, Карлобско . 377 Фолклор и календар .383 Календарни народолегитимиращи и дър±аволегитимиращи гербове .391 Календарни регистрации върху обществени и частни постройки, икони, чешми и др .407 X. РАЗПРОСТРАНЕНИЕ НА БЪЛГАРСКИЯ КАЛЕНДАР .418 Предварителни белезкки .418 Към Балканския полуостров .418 Към Китай, Корея и Япония .420 Към Америка .421 Към Вавилон и Египет .426 Евангелските календари .,.430 12 Към Галия и Рим .435 Юлиянският календар .440 Григориянският календар .441 Кумранският календар .448 XL ЗА НОВ СВЕТОВЕН КАЛЕНДАР .451 XII. ЗАКЛЮЧЕНИЕ И ИМЕННИК НА ДРЕВНИТЕ БЪЛГАРСКИ ВЛАДЕТЕЛИ .455 ПРИЛОЖЕНИЕ .469 ПОСЛЕСЛОВ .490 РЕЗЮМЕ .491 СЪКРАЩЕНИЯ БК - Български календар ВД - Високосен ден, Високосни дни ГК - Григориански календар ГП - Годишно побече - оноба бреме, с което годината е побече от 365 денонощия 12КЦ - Дванадесетгодишен календарен цикъл ДЩ - Ден, дни, денонощие, денонощия ЕР - Есенно рабноденстбие 3 - Земя ЗС - Зимно слънцестояние ИПХ - Именник на прабългарските ханобе КК - Китайски (слънчеб) календар Л -Луна ЛС - Лятно слънцестояние ПР - Пролетно равноденствие С - Слънце ТГ - Тропична година ХК - Хунорски календар 60КЦ - Шейсетгодишен календарен цикъл ЮК - Юлиянски календар Заб.: съкращенията се отнасят и за членуваните форми на посочените думи и изрази. I, II, Ш. 6. - 1, II, Ш. В. преди новата ера 1, 2, 3. в. - 1, 2, 3. в. след новата ера . - поставено преди число означава година пр. Хр. 13 ПОСЛЕСЛОВ Ще добавя Вкратце няколко думи за годините на Й. Вълчеб, които той ашбя, след като бе предал В архибите тази си автобиография. За него 10 ноември 1989 г. бе така очаквана и зкадувана дата! Тази по¬ литическа промяна бе смисълът на неговия ашвот. Приятелите си, незави¬ симо от етикетите, с които ги дамгосваха, той не забраби - а Врагове прос¬ то нямаше. Вече имаше възмоЖност и се Включи активно В опозиционните сили - като концлагерист В Куциян и Богданов дол, като убеден и никога нескри- ващ предпочитанията си антикомунист и монархист. На пърбо време бе¬ ше в стихията си - търсен от телевизията, от вестниците за статии и спомени, за политически кроезки. Но сам в разговори признаваше разочарова¬ нията си, че в проектолистите за Велико народно събрание е бил предвари¬ телно зачеркнат от „своите". Продългкавам да си мисля, че Йордан Вълчев щеше да бъде една от най- достолепните фигури сред народните избраници тогава, през 1990-а! Уви. Постепенно го изтласкаха от „осветената" част на политическото и пуб¬ личното пространство и той отново се оказа маргинална фигура, където го бе поставил тоталитаризмът, с който е Воювал цял ¿кивот. Изглегкда пак потърси опора и изход В литературата. Една след друга продългкиха да се появяват книгите му. Мемоарната „Куциян" бе отпечатана през 1990 г. и естествено предизвика очаквания интерес. За обща и на автора изненада - „ударът" дойде „от дясно". И на Й. Вълчеб се налоаш за пореден път да Води съдебни дела, и то отново като подсъдим, да търси „свидетели", че не е онеправдал или оклеветил никого от своите „съ-концлагеристи". Резулта¬ тът бе - похабена енергия и илюзии, както и книгите „С досието напред" (1993) и „Човек за съдене" (1994). Йордан Вълчев завърши земните си дни не както бе предвшкдал. Това стана на 14 декември 1998 г. - някак мезкду другото, а не както подобава на един велик син на България. По личната му воля е изпратен само от семейс¬ твото до вечното му Жилище в родната Кула. Не мога да забравя последно¬ то му идване в моя дом - така мил и безпомощен, а тръгнал за последно да се прости с приятели и близки в Търново, Г. Оряховица, Кнегка. Moáce би за¬ това приемам, че истинската ни раздяла стана чрез книгата му, която бе¬ ше последна - „Две изречения на Исус Христос" (1998) в издателство „Танг- ра". В нея той е отново ТОЙ - мъдрият, българолюбецът, страдалецът и зкизнерадостникът. Иван Радев ».490 Synopsis PRELIMINARIES It was the List of the First Bulgarian Kans, a chronicle covering the period between August 31,129 and May 5, 777 that enabled us to decipher this calendar's practical and astronomical arrangement. We made use of information on the calendar in Bulgarian folklore. We also analysed the Christian calendar of the Bulgarians and the entire j system of pre-Christian official and domestic feats, incorporated into that calen¬ dar at a very early stage. і We made use of information contained in the ancient Chinese Shu-Ki j (Historical Annals) and Tsien-Han-Shu (History of the Ancient Han Dynasty) í cilr°nicles, translated into Russian and commended upon by Iakimf-Bichourin j (1851) and elaborated upon by 1.1. M. De Groot (1921). ţ At the start of the century a number of scholars made attempts to decipher í the ancient Bulgarian calendar. They established that it contained chronological і cycles of 12 and of 60 years, the years having 12 months and designated by ordi- i n"s· AU the investigations were of the opinion that the calendar information con- I tained in the List was subsequently rendered obscure by ignorant scribes. It was the investigator Dimiter Sussulov who succeeded in correlating the most significant date in the List with our contemporary chronology. BEGINNING OF THE YEAR \ The life of primitive man began from nothing and progressed towards something. There is an analogy of this in the rotation of the seasons: the year begins in winter, from nothing, when Nature is inanimate and man is weak, and Progresses towards autumn, towards something, towards abundance and pros¬ perity. The comparison is not groundless, as the days are short in winter and then begin to grow. If the year is seen as a development from nothing to something, from little to much, then the shortest day should mark the beginning of the year, aa so ancient man, lacking any diversified impressions, lacking much knowledge, worked his fundamental conclusions about the world around him into the arrangement of his calendar. So it was that the beginning of the year was fixed on the shortest day, at the time of winter solstice, or on December 22 of our present calendar. Ancient Man had no difficulty in finding which day was the shortest; he set up a rod on level ground and measured its shadow - the shortest day was that on which that 491 SYNOPSIS shadow, at noon, reached its maximum length. He also discovered the principle of how to measure the extra duration of the year - it was the period of time from the shortest day to the day just preceding it. He counted 365 full days: however, it was a troublesome figure, as it was impossible to arrange the seasons and months in it in any harmonious way, as the days could not be equally distributed. If we subtract 1 from 365, we have 364, the golden calendar figure, divisible by 4 (seasons), by 91 (days in a season) and by 7 (weeks); dividing it by 12 (months) leaves a remainder of 4 - one day for any season. So it was that ancient man conceived the notion of the zero day in the year. The first day of the year, at the time of the winter solstice, December 22 of our present calendar, was made a zero day. This same day came to be an independent calendar unit under the name of Επί (young, new), or New Year's Day. Nowadays, people in Bulgaria call the shortest day of the year Eninak (infant, young crea¬ ture, youth) or Edinák, Edinazhden, Ednazhden (unique, special day). In Bulgaria this calendar unit is preserved in the memory of our people to this day; elderly people in Bulgarian villages say that 'the tree of life (the year) has twelve branches, with four nests in every branch; there are 364 green leaves altogether in the tree, but there is another half leaf that God omitted to paint green'. As in all other countries, the first day of the year is a particularly impor¬ tant holiday in Bulgaria. DIVISION INTO SEASONS AND MONTHS The remaining 364 days of the year were divided into four seasons, each of 13 weeks or 91 days. In this way the calendar seasons were correlated to the plan¬ etary seasons, their limits being the vernal equinox, the summer solstice, the autumn equinox and the winter solstice. Each season had three months, the first of them having 31 days and the other two 30 days. The first day of each season was a Sunday, a holiday in which people paid homage to God and prayed for help in the work they were to do. And as every first day of the season, or of every first month of the season, was a Sunday, it followed that the first day of every second month was a Wednesday, and the first day of every third month of the season was a Friday. In this calendar the dates always corresponded to definite days of the week; this was a very practical feature of the calendar, very easily remembered by the popular masses, and that is why these recollection have been preserved to the present day. 492 SYSTEM OF PRE-CHRISTIAN FEASTS From the very earliest days, the system of pre-Christian feasts was wholly preserved in the Christian calendar of the Bulgarians. The feasts were always on the day of the same ordinal as its month; the official feasts were in the odd-number months, and the domestic feasts were in the even-number months. We can now understand why there was no mention of days in the ancient Bulgarian chronicles, which only speak of years and months· the days were implied, as they corresponded or were correlated in ordinals to the month stated in the chronicle. These feasts constitute a distinct cycle in the Christian calendar of the Bulgarians, quite separate from the cycle of purely Christian holidays. The Bulgarians were converted into Christianity on April 28, 866, in the reign of their sainted Tsar Boris (852-889). There was considerable opposition to the conversion, and though it was suppressed, the Bulgarian state was for a time on the verge of civil war. It was then that the Head of State, the Government and the Church 'took a step backwards'; instead of renouncing the popular traditions, they protected them and brought all the popular feasts into the newly-created Christian calendar. At first the feasts were so mixed as to recur on the same date of the calen¬ dar. In the eleven centuries and more since the conversion of the Bulgarians into Christianity, various changes occurred in their Christian calendar, brought about by external, domestic, astronomical or religious causes. So it was that certain popular feasts no longer fell on their calendar date but retrogressed by a number of days. Nevertheless, as the Bulgarian Church had shown tolerance, these feasts are observed to our present day, and their ancient character, which at present is rather romantic, is preserved in its entirety. I Official feasts Sunday, January 1, the day on which a pig was killed as a winter sacrifice. It was only on that day that the Bulgarians killed their pigs. The pigs were most¬ ly made into sausages, which were then dried and so preserved. The ancient Bulgarians were horsemen, in time of war their cavalry made deep raids into enemy territory, all food was carried on their war-horses and pack-horses. We now have a clear idea of the pig's importance in the existence of the ancient Bulgarians, and of the special festivities and rejoicings during the feast. Sunday, March 3, the day of horse-racing on which the military comman¬ ders made sure that the horses had been well looked after during the winter and 493 SYNOPSIS that they would be fit for service in the event of mobilization. Sunday, May 5, the day on which lambs were killed as a spring sacrifice. It was only on that day that lambs were killed, and were then roasted so as to last for several days; there was strenuous work ahead, and there had to be nour¬ ishing meals for the family. Saturday, July 7, the day on which poultry - cocks or hens - was offered as a summer sacrifice. The field work being in full swing, people needed nour¬ ishing, but easily digestible food to be able to work hard, and the flesh of poul¬ try suited their needs. Saturday, September 9, the day on which a ram was offered as a first autumn sacrifice. The strenuous field work was over. People were tired and need¬ ed better food. That food, however, should be of some digestible meat, as human organism was not yet accustomed to heavier nourishment. Mutton was just what people needed. The feast of the first autumn sacrifice was the most important official feast; it marked the end of the basic working cycle of the year. The importance attached to this event was also reflected in the life of the ruling stratum; it was on that day that the ruler convoked the state council of twelve great Boyars. The head of state and the government took stock of the available material resources in the country; the great Boyars either approved or disapproved the government policy for the preceding year; the council as a whole outlined its policy for the coming year, made decisions on all extraordinary developments, such as war, a peace treaty, a treaty of alliance, cession or annexation of territory; in critical moments the Boyars elected a new ruler. So it was that the ancient chronicles most often referred to tvirem, the ninth month, in which the state council met to make fundamental decisions concerning the state. Every reference to the month of Mrem implied some fateful decision of the great Boyars who, as representa¬ tives of the people, committed the people as a whole to that decision. Saturday, November 11, the day on which a service was held for the dead, in honour of the country's fallen heroes and of the deceased kin of the house¬ holder. As the main work of the year was finished, so the official feasts, too, were concluded with this final feast of great moral significance. Because of the perfect harmonization of the ordinals (of the months and days), these feasts occurred on Saturdays in the second half of the year, when people worked strenuously, so that the celebrations went on for two days, the Saturday and Sunday; people needed a good rest, as afterwards they would again work from dawn till dusk. 494 2. Domestic feasts Thursday, February 2 - Midwives' Day, a feast in honour of midwives. Wednesday, April 4-а Lady-Day, a feast in honour of expectant mothers, women in childbirth and women breastfeeding their children. Wednesday, June 6, a feast of lesser importance, in honour of the deceased kin of the housewife. On that day, abandoning their husbands' homes, the house¬ wives left their children in the care of their mothers-in-law and visited their par¬ ents; with their mothers and sisters they went to the graves of their deceased kin, and then remained until dusk in their former homes. Wednesday, August 8, the feast in which water was consecrated in honour of the new harvest and the barns were made ready for the new grain. í Tuesday, October 10, the day on which calves were killed as a second I autumn sacrifice. The field work was over, people were content with what they : had done and needed a better diet to recuperate their strength after their sum¬ mer toils. The calf was far bigger than the previously sacrificed animals; much : of it was cured, for the men could be called to war (wars usually broke out in October!); they would require food, and so would their households. Tuesday, December 12, the feast of hunting and fishing. There was no і more meat in the household, and the winter sacrifice was some three weeks t away. The cow-sheds and sheep-pens were raided by wild beasts, and the men J organized drives against them. The pelts they brought home were made into í clothes and covers. They also brought game and fish to supplement the meager \ winter diet. і í The significance of the domestic feasts was that they were days of leisure ? tor the women, and as they always fell on week-days, when men would be out working, the women had all the day to themselves in the household. In those ancient times there were no priests among the Bulgarians; the ; head of the family was the priest of the household, and the ruler was the chief priest of the state. But it was the women who officiated during the domestic feasts; in the morning they kissed their husbands' hand, whereby they were granted independence of action, a right which they surrendered before the evening meal when they again kissed their husbands' hand. 495 SYNOPSIS _ NAMES OF THE MONTHS The names given to the months were meant to evoke certain associations in the minds of ordinary people, to make it easier for them to observe the calendar and its traditions; they were named after the animal that characterized people's activi¬ ties during that particular month. 1. Dokhs - Pig: this was the month of the winter sacrifice, the pig being the first meat-yielding animal to be domesticated. 2. Somor - Mouse: in winter mice infested people's homes, as their larders were well-stocked with meat (not so in summer); mice and rats were a very serious threat in those ancient times, especially after the salted pork had been stored in the larder; during the second month people stayed indoors and spent much of their time driving mice and rats from their homes, hence the name given to the second month. 3. Shegor - Ox: it was in this month that people started going out to work in the fields, their ploughs being drawn by their oxen. However, prior to the domesti¬ cation of the ox, the reindeer was the domestic animal that figured in the ancient calendar. Here is evidence in support of that: (a) in contemporary Bulgarian, a species of large light-brown, white-spotted, long-horned oxen is called balan (ox), which in the Chuvash language (directly derived from ancient Bulgarian) is palan (pronounced balan), meaning reindeer; (b) in the monastery church of the village of Peshtera, in the district of Pernik, there is a stone icon showing a wooden plough and two fork-antlered reindeer; that relief is dated 1853, which is the year shegor, or ox, of the Old Bulgarian calendar. There we see reindeer instead of oxen, and we can judge how ancient that motif is by the fact that the double-headed eagle in the cen¬ tre of the relief is a replica of the municipal emblem of the Sumerian town of Lagash of the 4th millennium ВС. 4. Bars - Tiger: people were now out in the fields; after the hungry winter months, wild beasts descended upon them from the mountains; the word 'tiger' made people watchful; it is to be noted that these must have been very ancient times, when tigers ranged in the regions inhabited by the Bulgarians. 5. Dvansh - Hare: these must also have been very ancient times, before the domestication of sheep, when there were no lambs to be sacrificed; when people had no more meat in their larders, they went out hunting hares, even though hares were very meager game in that season. To catch a hare was man's first real prize of the new year, and it was offered as a spring sacrifice; only later were lambs sacrificed in the place of hares. 6. Ver -Dragon: the bulk of the ancient Bulgarians migrated westwards along the 43rd parallel; there were the inevitable droughts, floods, hailstorms and thun¬ derstorms, so characteristic of the sixth month, and that is why the month was 496 named after the dragon, the legendary animal symbolizing the natural elements. 7. Dilom - Snake: it was the month of the harvest; there were dangerous snakes in the open fields, and the word 'snake' made people watchful. 8. Tag or Tekh - Horse: this was the month of threshing grain, most of it done with horses. However, prior to the domestication of the horse, people did their threshing with reindeer. After the domestication of the ox, the reindeer was trans¬ ferred from the third to the eighth month of the calendar, where it preceded the threshing horse. We have evidence ofthat in the Bulgarian word balan - a heavy- gaited horse (it also applied to a species of oxen!), pronounced just like the Chuvash term for reindeer, obviously, after the ox and horse had replaced the reindeer, they were at first given its name. 9. Maimoun - Monkey: this was the month of merry-making, when the field work was over and people were content with what they had toiled to produce, so they indulged in festivities and revelries; at first it was the monkey that performed and entertained people in those ancient times, so the month was named after it. Entertaining people with monkeys is a custom preserved to the present day; in September musicians and singers tour the Bulgarian villages, towns, and even the capital city with their monkeys. This month may possibly have been named after the bear before the performing monkeys ever appeared, but later this name must have ; been dropped as people could not fully domesticate the bear. I 10. Koch - Ram: it was the time for sorting out the flocks and inseminating the sheep. 11. Tokh - Hen: the hen was the last creature to be domesticated and the most exposed to wild beasts of the prowl; with the approach of winter, the word 'hen' reminded people to take great pains in ensuring the safety of their barn-door fowls. 12. Etkh -Dog: with the land now in the icy grip of winter, wild animals began raiding the cow-sheds and sheep-folds; in his fight against them, a man's dog was his most loyal ally, and so the last month of the year was named after it. There is a loftier symbolism here: the month of the Dog was the last one, but at the same time it preceded the month of the Pig that marked the beginning of real domesticity for ancient man, hence the month of the Kg was the first month, with the month of the Dog falling behind it - it is the prehistory of ancient man. LEAP-DAY It was observed that the year consisted of slightly more than 365 days. How was ancient man to compute that 'more'? The Bulgarians made use of the planet Jupiter (the Bulgarian word is Yankoul, meaning a fresh stream, a new stream). One revolution of Jupiter round the Sun is approximately equal to 12 revolu¬ tions of the Earth round the Sun. Here is the reason why the Bulgarians measured 497 SYNOPSIS_ the years in 12-year cycles, because of the interrelated motion of the Earth, Jupiter and the Sun! From being approximately equal to 12 revolutions of the Earth, the revolution of Jupiter was made a 'perfect' one; that is how people came to know that there were 12 χ 365 + 3 days. This was the discovery of the leap-day, or one additional day in every four years. So as not to disrupt the harmony derived from the golden calendar figure of 364, the leap-day was also a zero day. The leap-day was fixed to fall on the longest day of the year, that of the summer solstice, June 22; in the Bulgarian calendar it was added between Saturday, June 30, and Sunday, July 1. This day was named Eni, or Summer Eni, and the present popular name for it is Enyovden. But let us get back to Jupiter! For every 12 revolutions of the Earth round the Sun, Jupiter not only makes a full revolution round the Sun, but also begins a sec¬ ond one. In what way, then, was the 'approximately equal', which we spoke of above made 'perfect', so that the computations of the observer from the Earth now pro¬ ceeded correctly? Which were Jupiter's proxies - the stars on which we have avail¬ able information? Let us assume that Jupiter is visible to the observer on Earth against a star, as Jupiter moves in the early morning of the winter solstice along the meridian in front of it; this would be an observation of the interrelated motion of the Earth and Jupiter! The stars are relatively fixed; every year at the same instant, that same star will be in the very same place, so becoming Jupiter's proxy, and every twelve years, in the early morning of the winter solstice, it will measure out exactly as many days as are obtained from the expression 12 χ 365 + 3. For about six months of the year, this background star cannot be seen from the Earth; how are we then to check the interrelated motion of the Earth and the background star? Observers picked a second star as Jupiter's proxy in the firma¬ ment, one diametrically opposite the first star. And so it came about that the observ¬ er on Earth finally 'shackled' Jupiter, and now his computations became very much more accurate. Some homage was paid to Jupiter for helping to define that annual 'more' that the ritual in honour of Jupiter, or Yankoul, is preserved to this day. On the shortest day of the year, the householder wakes his children up early in the morning, and, picking up a copper of water, he takes them out into the yard; he looks up to find Jupiter in the sky, and when he perceives it, he splashes the water in front of him¬ self and says, Tankoul, Yankoul, good luck to you!' NAMES OF THE YEARS, NEW NAMES OF THE MONTHS As there were as many months in one revolution of the Earth as in one of 498 Jupiter, it was expedient to adapt the names of the months to the respective years of the 12-year cycle. Let us list them again: 1. Dokhs - Pig 2. Somor - Mouse 3. Shegor-Ox 4. Bars - Tiger 5. Dvansh - Hare 6. Ver - Dragon 7. Dilom - Snake 8. Tag or Tekh - Horse 9. Maimoun - Monkey 10. Koch - Ram 11. Tokh- Hen 12. Etkh-Oog A good many of these archaic words are still in use in present-day Bulgaria; calendar emblems with images of these animals were found until recently. Over the centuries, the months and the years were gradually given differ¬ ing names; the months were given ordinal numbers - first, second, twelfth. Here ; are the initial names of which four are unknown: 1. Alem 2. II S 3. Věchem 4. Tutom 5. Bekhti 6. Altom I 7. Dzhitem 8. Ekhtem í 9. Tvirem \ 10. X í 11. XI í 12. XII I We assume that this reform only applied to official chronicles, and the peo- \| pie used the same old names of the months and years, as is borne out by indica- * tions in Bulgarian folklore. CORRECTION OF THE LEAP-DAY With the introduction of the leap-day, the annual 'more' was defined as being exactly 0.25 days. But modern science defines it as being 0.2422. Ancient man was not aware of this discrepancy; the two background stars, with which he 499 SYNOPSIS 'shackled' Jupiter, had helped him to establish that the leap-day always gained time; in 60 years the calendar gained almost half a day, and in 120 years, a full day. This was easily put right: the leap-day was omitted once every 120 years, and the respective leap year was made an ordinary one. These were the reasons why the ancient Bulgarians also measured time in 60-year cycles, in order to keep check of the leap-day! To every 60-year cycle there were five 12-year cycles, and each was named after one of the natural elements - Water, Fire, Earth, Wood and Iron. Whereas the names of the months and years can be taken as representing a history of the way of life of ancient man, the names of the cycles can be seen as representing a history of the planet: to ancient man, water suggested the initial gaseous and vaporous conditions on Earth; fire, the primeval eruptions; earth, the hardening of the terrestrial crust; wood, the initial vegetation covering the Earth; iron, the discovery of valuable mineral deposits. Our modern views on the creation and on the development of life on the planet are the same as those of ancient man. ALIGNMENT OF THE PLANET TO THE UNIVERSE What we have stated so far reveals superior and very precise astronomical knowledge. But it would not have been much if it had only gone thus far. To deter¬ mine that the Earth revolves and causes the days and nights, to determine the one- year duration of the Earth's revolution round the Sun, to correlate the beginning of the year to an astronomical phenomenon, to find a means of defining the annual 'more' and to correct that 'more', all this is merely a prelude to the higher science of individualizing the planet in relation to the universe, of rounding off the philosoph¬ ical, scientific and practical conception of the unity of the world. Some very commonplace human needs have provided a stimulus to scientific achievement; the same is true in our case: ancient man had observed that North and South, which he determined by the stars, were not fixed, and shifted over a number of centuries. If yesterday's North was no longer true today, if the fixed polar star of yesterday was now shifting before your very eyes, how were you then to direct your caravan of traders or your military campaign? North and South shift because the Earth's axis is not firmly fixed in space. In the course of 26,000 years the Earth's axis describes two cone-shaped geometric fig¬ ures in space, their tips being at the Earth's centre. The earth's poles describe undu¬ lating circles, and not perfect ones. This shifting of the position of the Earth's axis is called a percussion or a precession. Every percussion causes a given polar star to become labile. Ancient man was aware of these percussions; he had noticed the relation 500 between the Earth and a remote, relatively fixed star, which did not rotate while he observed it - that star was located on the prolongation of the Earth's axis. If North and South shifted, if it was vitally important for the cultural devel¬ opment of ancient man, we should then assume that every percussion seemingly marked a new beginning of life. This beginning was symbolized by the new star, the relatively fixed star located on the prolongation of the Earth's axis. The name given by the ancient Bulgarians to that star was the median star; for them it was the (conventional) centre of the universe, and it constituted a new calen¬ dar limit, marking the completion of the preceding span of time and the beginning of a new one, which would stretch to the following median star. The concept of 'shack¬ ling' Jupiter to stars developed into the concept of 'shackling' the entire Earth-Sun- Jupiter group to stars; the terrestrial observer then realized that these relatively fixed stars would bring his computations closer to perfect accuracy. The periods of the percussions are diverse and indefinable. However, in approximately 400 years the prolongation of the Earth's axis shifts away from the preceding polar star, and this leads to the choice of some other star. We therefore believe that the ancient Bulgarians decided on a median star once every 420 years, after only three omissions of the leap-day. We again realize why their major cycles consisted on 60 years - it was because they intercalated 60 years into each sidereal cycle, so as to regulate the unaccounted for period of time without omitting a leap- day; in 420 years the calendar would hardly gain as much as a quarter of a day. We assume that after every four sidereal cycles, or once every 1,680 years, they envisaged the omission of yet another leap-day; as Jupiter's proxies, or the 'shackling' stars, had helped them to establish that the calendar gained almost half a day (0.4680) in the course of every 60 years, or almost a full day (0.9360) in the course of 120 years, they could easily conclude that once every 420 years and three omissions of the leap-day, the sidereal 'more' would come to almost a quarter of a day (0.2760), so that in 1,680 years the calendar would gain a mere two hours, which is practically immaterial. THE FIRST MEDIAN STAR We have a written record dating the earliest median star in 2824 ВС. The Chinese information indicates that the median star of that year was Tangra (Tengri) implying that the choice of Tangra (Tengri) might have occurred at some earlier date. And as 2824 ВС is the year of the Snake of the 12-year cycle Earth, we are inclined to assume that the choice of the star was made in 2854 ВС, at the begin¬ ning of the 60-year cycle. What could the name Tangra (Tengri) mean, since it was also the name of the divinity of the pre-Christian Bulgarians? 501 SYNOPSIS Tangra (Tengri) is a formula of three words: Tan-Nakh-Ra, meaning World- Man-God. We have interpreted these three separate words from the contemporary Chuvash and Bulgarian languages. From these three words, joined together, we can understand what the philos¬ ophy of the ancient Bulgarians was: the world is a unity, and at the same time a trin¬ ity; the three components - the world itself, man as consciousness, and God as the supreme intellect - are interblended and interdependent; if there is no world, there can be neither man nor God; if man does not exist, there can be no consciousness and no perception of the world or of God; if there is no God - the transcendent supreme intellect, there can be no objectively and independently existing world, nor man objectively and subjectively existing in the world, in whom all three compo¬ nents of the universe are reflected; therefore even if the world does exist in its three individual components, it is inconceivable without its unity and trinity. This concept was first formulated at the time when Jupiter (Yankoul) was given its important calendar function: the Sun was Life, the symbol of the world; the Earth was Man; Jupiter was the regulating entity, or God. This relatively primitive and excessively concrete trinity created conditions for the higher concept of the world's trinity at the time when the Earth's percussions were discovered and com¬ puted. All this leads us to assume that the name given to the star Tangra (Tengri) was a proclamation of the definitive completion of the work on the calendar. Tangra was the first median star (polar star) to be introduced as a unit of measurement of the calendar. The date on which it was chosen should be regarded as being the date on which the calendar was finally perfected and adapted for its application in the coming centuries. We have no information on what system of time reckoning was used at the time. We assume that the higher strata must have reckoned the years, if not from Tangra, them from the median star of their time. PARALLEL WITH OTHER CALENDARS The name we have given to the above calendar is the Bulgarian Calendar; we deciphered it from oral and written Bulgarian memorials; it was used in the remote past; written records of it have been found almost to our present day, and today it is still present in the consciousness of our people. But is there anything unique under the sun? Have we any information about the Bulgarian people in 2824 (2854) ВС? Who was it then who created this perfect calendar? How was it initially dis¬ seminated? As we have found in ancient Chinese archives, this calendar was worked out by the northern neighbours of the Chinese. The German scholar De Groot 502 gives the name of Hounors to those neighbours, which in their vernacular meant 'kinsmen, people of the same tribe'. Their original native land was the valley of the Tarim River, bounded by the Tien-Shan, Pamir and Tibet Mountains. If we give free rein to our imagination, we can even locate the very obser¬ vatory from which the calendar decrees were proclaimed: it is the high plateau Yultus (Star) in the Tien-Shan (mountain-sky, mountain-world) Mountains, in the vicinity of the marble Mount Tangra, which rises inaccessibly to a height of 500 metres above the plateau. During the 4th and the 3rd millennia ВС, and particularly after the domes¬ tication of the horse, the Hounors occupies a vast area to the north and south of the Hwang-ho River. They later migrated, on foot and on horseback, in different directions. The Bulgarians were a branch of the Hounors. Naturally, they took their calendar with them on their migration. The Ancient Chinese Calendar On March 6, 2637 ВС (according to the Julian calendar!), the Chinese com¬ bined the solar modes they had acquired from the Hounors and their own lunar chronology. If we subtract 13 days from that date to correlate it with the Gregorian calendar, and add 9 days to correlate it with the Hounor calendar, we find that the solar calendar was proclaimed in China on February 26,187 (or 217) reckoned from Tangra. That day was a Sunday. The day on which the reform was introduced was the last Sunday of the second month in the Hounor calendar, or the month of the Mouse. That day became the first day for the Chinese, and the month of the Mouse became the first month. The year then, being the year of the Mouse, it also became the first year for the Chinese. The cycle being that of Wood, it also became the first cycle. We surmise that the name of Pig was then given to the last month and to the first year of the cycle, the name previously given to the first month and first year of the cycle. The order of the cycles was also changed from Water, Fire, Earth, Wood, Iron to Wood, Fire, Earth, Iron, Water. When it became the first cycle, the Chinese cycle Wood replace the Hounor cycle Water; Fire and Earth, the second and third cycles, were left as they were; the Chinese renamed the fourth cycle Wood into Iron, and gave the name Wood to the fifth cycle. This absence of chronological logic in the arrangement of the Chinese cycles is clearer evidence than the chronicles that the Chinese had used a foreign source. Calendar of the Hyksos (Avars) and Kassites In the early centuries of the 2** millennium ВС, certain branches of the Hounors, known as the Hyksos (or Avars) and Kassites conquered Egypt and Babylon. 503 SYNOPSIS _ The Hyksos ruled over Egypt for 220 years (1800-1580 ВС) and the Kassites ruled over Babylon for more than 500 years. We have two records of these conquerors, the List of Pharaohs and the List qfKassite Kings, both of great significance to modern civilized mankind, as they enable us to determine the exact dates of the events in ancient times in that part of the world. The Lists are similar in form to the List of the First Bulgarian Kans; they contain the names of the rulers, the year of accession of each ruler and the length of his reign. The Lists were obviously based on the same calendar. Evidence of this was the attempted introduction by the Hyksos (Avars) of the leap-day into the Egyptian calendar. Further evidence was the stone frontier post of the Kassites (14th _ i3th centuries ВС), now in the Pergamon Museum in Berlin; the stone post is shaped like an isosceles triangle with a rounded tip; there are three heavenly bod¬ ies beneath the tip, a circle at the top representing the Sun, a slightly flattened cir¬ cle below it and to the right, representing the Earth, and an arc-shaped segment of a circle to the left, the surface of which is equal to one third of the surface of the full circle, representing Jupiter (this one third of the surface suggesting the addi¬ tion of a leap-day for every third equal division of Jupiter's revolution). Evangelical calendar The long rule of the Hyksos (Avars) over Egypt and the even longer rule of the Kassites over Babylon, the influence and the very presence of these peoples, even after they had lost their dominion, left lasting traces in the memory of the popular masses in the Middle East. No least because of their calendar which was so accurate and so easy to use and to check. Indeed, this calendar is much in evidence in the genealogy of Jesus Christ, as it is traced by Matthew and Luke. Both these evangelists strove to define Jesus in time, to establish the date of his birth by relating it to some earlier date, which Matthew 'veiled' with Abraham, and which Luke 'veiled' with Adam. To that end, the evangelists made use of Hounor calendar, which people still used in their time. We can assume that this earlier date, from which they reckoned up to the year of Christ's birth, must also have been associated with the history of the Hounors in the Middle East. Let us take a closer look. Matthew the Evangelist stated that Jesus had 40 ancestors, his father Joseph being the first of them, with another 13 groups of three names each. Luke the Evangelist stated that Jesus had 75 ancestors, his father Joseph being the first of them, with another 14 groups of five names each, and finally an incomplete group of 4 names. Each full group f names represented 120 years; the principal unit of measure¬ ment was the double 60-year cycle, characterized by the omission of a leap year. Matthew the Evangelist attributed a span of life of 40 years to each name, and 504 hence a span of time of 120 years to each group: 3 χ 40 = 120. In '4' and '3 χ 4' we see associations with the leap year and Jupiter's cycle. Forty ancestors altogether, each with a span of life of 40 years. Luke the Evangelist attributed a span of life of 24 years to each name, which is equivalent to two of Jupiter's cycles; the fivefold recurrence of this figure in the 120-year period is an association with the figure 5 in the 60-year cycle, or the five natural elements. Seventy-five ancestors altogether, each with a span of life of 24 years. If we proceed to multiply, we realize that Luke the Evangelist deduced the year of birth of Jesus Christ from an event that has occurred 1,800 years earlier - it was the year in which the Hyksos (Avars) conquered Egypt. Matthew the Evanhelist deduced the year of birth of Jesus Christ from an event that had occurred 1,600 year earlier - it was the year in which the Egyptians rose in revolt against the Hyksos. Having thus removed the 'veils' of Abraham and Adam in the lists of the two evangelists, we clearly see that the calendar they used was elaborated on the prin¬ ciples of the Hounor calendar. CALENDAR EMBLEMS On the stone frontier post of the Kassites, which dates back to the 14th-12th centuries ВС and is now in the Pergamon Museum in Berlin, there is a graphic and pictorial representation of the emblem of the ancient calendar. The frontier post is shaped like an isosceles triangle and symbolizes the Sun (the base of the triangle), the Earth and Jupiter (the two sides of the triangle). The three images at the top of the stone - the Sun, the Earth and Jupiter - further stress the calendar trinity. We find an almost exact replica of this motif, exquisitely executed, on the base of a drinking-fountain erected in 1854 in the town of Seres, which now is brought to the town of Sandanski. At the top is the Sun - a young man, full face, with wings outspread towards the cardinal points; to stress the importance of the North and South, the wings in that directions are double ones; on the left is a pro¬ file of an old man looking to the right - that is Jupiter, his nose and eyes repre¬ senting the figure 3 and suggesting the leap year in every third equal division of Jupiter's revolution round the Sun; on the right is the Earth, a man of mature years, full face. This calendar, based on the interrelated motions of the Earth, the Sun and Jupiter, was the pride of the peoples which had created and used it, and it came to be the distinctive mark of their nation and state, the symbol of their national and state emblem. This tradition of having the calendar emblem on public buildings and even of including it in pictures was preserved in Bulgaria almost to our times. 505 SYNOPSIS For instance, there is the Rila Monastery, the largest monastery in Bulgaria. Over the church entrance is a memorial plaque with details of the restoration of the church in 1836. The inscription on the plaque contains the calendar emblem: a tri¬ angle at the top, with a Christian cross superposed upon it (introduction of a more recent tradition!), the triangle symbolizing the Sun; beneath and to the right is the Earth - a man of mature years, full face, with twelve triangles radiating from it and symbolizing the months and years of the 12-year cycle; to the left is Jupiter - a pro¬ file of a wrinkled old man looking to the right, and an arc-shaped segment of a cir¬ cle, the surface of which is one third of the surface of the inscribed circle (an allu¬ sion to the significance of the third equal division of Jupiter's revolution, in which a leap-day was added to the calendar). Similar images are to be seen in many other Bulgarian churches, as this more ancient tradition was regulated and adopted by the Christians. In this respect, an object of great interest is the cornice of the iconostasis of one of the seven altars in the church of the Monastery of the Seven Thrones (Sofia district). The church was built during the 12th and 13th centuries. The cornice shows the twelve apostles with Jesus Christ in the midst. To the left of the row of figures, just above the altar's side door, is a triangle with a man's face in it - an obvious allusion to the Lord God of Sabaoth, but in this instance a reminiscence of Tan-Nakh-Ra, or World-Man-God, on account of the form of the triangle, the symbol of the calendar triunity and a philosophical generalization of the triunity of the universe. In the Brancoveanu Museum near Bucharest is the throne-room standard of the ruler Alexander Mavrocordato (18th century). In the centre of it we see the pic¬ torial emblem of the ancient calendar - the Sun, with the four cardinal and four more interstitial points as an eight-pointed star to the left; next to it is the earth with the twelve months and twelve years as a twelve-pointed star; and to the right, Jupiter - a profile of an old man looking to the right, an arc-shaped segment cov¬ ering a third of the surface of the inscribed circle, with three fiery tongues radiat¬ ing from the face, an allusion to the three leap years in Jupiter's revolution round the Sun. The two images of animals are the emblems of Moldavia and Wallachia. The ox (Moldavia) is apparently a reminiscence of Kourt (Koubrat), 581-641, who acceded to the throne in the year Shegor, or ox, and whose westernmost province was Moldavia. We can also see a calendar elaboration in Vulcea's 'Holy Trinity' (18th centu¬ ry) in the Rural Museum of Bucharest. This is a wooden tableau, in the centre of which is an open book in Cyrillic script; above the book is the Holy Trinity - God the Father, God the Son and, above them, the Holy Spirit in the form of a dove. At the very top of the tableau is the ancient calendar trinity: the two wooden arcs are the orbits of the Earth and Jupiter, and the circle over the upper arc is the Sun. The calendar emblem is most interestingly displayed on the oriental sword 506 and dagger (16th century) in the Zwinger Military Museum in Dresden. The sword and dagger both have similar incrustations near the hut. The incrustations are out¬ lined by two concentric circles, which are divided into four semicircles by the grooves of the sword and dagger. They are the orbits of the Earth and Jupiter. The grooves divide visible space from invisible space, or day from night. Round each semicircle are three triangles outlined over three points - a triple recurrence of the Earth-Sun-Jupiter triunity. Each of the smaller circles, which represent the Earth, is 'shackled' to a strongly accentuated point, which is the median star. A similar intricate elaboration can be seen on a stone cross (17th century) in the hamlet of Shishentsi, in the district of Vidin. Its base is shaped like an isosceles triangle and symbolizes the Sun in its calendar interaction with the Earth and Jupiter. The lateral ramifications represent the Earth and Jupiter in a triple recur¬ rence of the calendar components Earth-Sun-Jupiter. At the very top is the Christian cross, the more recently introduced tradition. Further evidence that the calendar emblem was used as a national and state emblem, as in the instance of the stone frontier post of the Kassites, can be seen on the signet-ring of Tsar Kaloyan (1196-1207), which was found in 1972 in the tsar's grave. Beneath the tsar's name is a pattern of four isosceles triangles, their tips pointing to a common centre and symbolizing the four cardinal points, as defined by the interaction of the Earth, the Sun and Jupiter by means of the median star, which here is the centre to which the tips of the triangles point. There are similar patterns on the stone inscriptions of Kan Omourtag (814-831), to the left of his name. On a family emblem in the town of Razgrad (1800), carved in wood and placed on a façade of the family home, there is an image of a tortoise with three concentric circles over it, representing the Sun, the Earth and Jupiter. The lines over the Sun represent the cardinal points; the double lines stress the East and West. The choice of a tortoise as a family emblem is an association with distance reminiscences; according to certain chroniclers, tortoise shells were used as writ¬ ing materials, possible for inscribing astronomical data. In 1972 a wrought-iron appliqué was set on a new drinking-fountain in the town of Sandanski; it is a representation of the calendar emblem. This appliqué was elaborated by a skilled, though uneducated master who aspired to preserve the ancient tradition. On it we can see three concentric rhomboids representing the Sun, the Earth and Jupiter. The head of the attaching пай accentuates the Sun. The four'seasons of the year, each of three months, are depicted on the four sides of the largest rhomboid or Jupiter. There are vine sprigs sprouting from the four points of the rhomboid, symbolizing life and marking the four cardinal points. 507 SYNOPSIS THE STATE EMBLEM OF BULGARIA The basic motif of the emblem is a lion rampant, the S-shaped tail raised par¬ allel to the back, the fore-paws pugnaciously outstretched. In the distant past the lion was the most frequently depicted animal; we find lions on the capitals of pil¬ lars, on memorial plaques and on various stone blocks. The lion rampant, as a humourist has suggested, must have grown weary of its customary gait in those ancient times and risen on its hind legs, just like lion rampant in the contemporary emblem. It is very unnatural for a lion to stand like that, even more so for the tail. The lion rampant obviously represented a legendary animal. Every legendary ani¬ mal was fabulously strong; it was very natural that it be represented as a lion, the strongest animal and the king of beasts. In other words, the lion of the emblem is a legendary animal resembling a lion. That is precisely the case in the Chuvash pop¬ ular calendar: the year of the legendary animal is the year arslan, or lion. This tradition originated in the reign of Isperikh, the founder of Bulgaria on the Danube. He acceded to the throne on December 22, 643 - the year ver, or drag¬ on. The animal that symbolized the year of Isperikh's accession became the state emblem, and over the years was further and further dissociated from the calendar. This is how the legendary lion of the post-Isperikh period came to be the contem¬ porary legendary lion on the emblem of Bulgaria. DATES IN THE ANCIENT CALENDAR We have no knowledge of the system of time- reckoning of these days, whether the span of time began from the median star or from the star Tangra. So we can decipher the dates in the ancient calendar only if we can correlate them to some other calendar already correlated to our contemporary chronology. So it is with the Orkhon inscriptions, in which the year shegor, or ox, is correlated to Chinese chronology, from which we can establish that it was the year 737 AD. Similarly, the year shegorva. Kan Omourtag's inscription is correlated to the 15th Indict on Byzantine chronology, from which we can establish the year 821 AD. Naturally, we can proceed conversely and correlate our contemporary cal¬ endar to the ancient one. Since we know that the year 2824 ВС was the year of the Snake, or that the year 2637 ВС was the year of the Mouse, we can easily com¬ pute the year of Christ's birth: we divide 2824 or 2637 by 12 so as to find how many 12-year cycles had elapsed from the year of the Snake or that of the Mouse; in the first instance we find 235 12-year cycles and a remainder of 4 - this shows that we must add 4 to the year of the Snake, the seventh year of the cycle, so as to obtain the year of the Christ's birth - it is the year of the Hen (or Cock, depend- 508 ing of the gender applied to domestic fowl); in the second instance we divide 2637 by 12 and find 219 cycles and a remainder of 9, which means that we must add 9 to the year of the Mouse, the second year of the 12-year cycle, and then we again obtain the year of the Hen (or Cock), the eleventh year of the cycle. For instance, we can in the same way compute the year 1975 by dividing this figure by 12; we have 164 cycles, beginning from the year of the Hen (Cock), and a remainder of 7; so we know that the year 1975 is the year of the Hare of the ancient calendar. The most ancient Bulgarian dates are those in the List of the First Bulgarian Kans (August 31, 129 to May 5, 777), by means of which we deciphered the calendar. The date of Kan Omourtag's accession to the throne was recorded in a most curious fashion: his name Omour (similar to Oumor in the List), is followed by the particle Tag, which means horse; and indeed the year 814, as we know from other historical sources, was in fact the year of the Horse. We can assume that the ruler's name was followed by the year of his accession, so that ordinary people would be able to read the calendar more easily. We find evidence of this in the List, in which the year of accession invariably follows every ruler's name. We shall quote another example of the numerous such datings at our disposal, that of Tsar Ivan Shishman (1371-1395). He added the term 'Shishman' to his name because he acceded to the throne in the year of the Mouse - in Chuvash and in Old Bulgarian shushi means dormouse or mouse. And as 1372 was the year of the Mouse in the period December 22-31, this enables us to ascertain the time of his accession accurately. It is extremely interesting to note that Tycho Brahe (1546-1601), the father of modern astronomy, took his pseudonym from the Bulgarian calendar. As he was born in 1546, which is the year of the Horse, he took the name Tycho; the ancient Bulgarian word for horse is tag or tekh, with the variants tikhh and tikhu, very much like the Chuvash word tykha for stallion, or the particle added і to the name of Tsar Konstantin Tikh (1258-1275), who came to the throne in the ι year of the Horse. As we know the German word brache means fallow land, ploughed or furrowed land, and left unsown; the great Danish astronomer had I obviously taken that pseudonym in order to define his own place in history - the f horse of the furrow, ploughing a furrow in fallow land and leaving his mark in his I wake. Tycho Brache's biographers have never failed to stress that he devoted a good deal of time to the study of astrology, and might that not imply that he had f studied the Bulgarian calendar and the mechanisms of astronomy in it? І Our ancient calendar also enables us to determine the exact date of the \| Bulgarians' conversion into Christianity. On this point other historical sources I are contradictory: some maintain that it was 863, others suggest 864, and still I others 865. All this uncertainty is dispelled by the inscription etkh bekhti of a і' 509 SYNOPSIS_ chronicler who was present at the conversion, and that in the Bulgarian calendar is April 28, 866. If we divide 866 by 12, we have 72 full cycles, reckoned from the year of the Hen (Cock), in which Jesus Christ was born, and a remainder of 2, and so we obtain the year etkh, or dog. The signet-ring of Tsar Kaloyan (1196-1207) displays an engraved legendary animal - a dragon (its body resembles that of a lion or a panther). And as we know from various other historical sources, the year 1196 was the year ver, or dragon. A commemorative medal marking the calendar reform of October 4-15, 1582 displays on its obverse the image of the Pope and a Latin inscription: 'Gregory XIII, Pont opt Maximus'. The reverse features a ram with human eyes, decorated with a laurel wreath and a Latin inscription: the year of the correc¬ tion 1582. So far investigators have not been able to interpret the meaning of this animal likeness. Its symbolic meaning is associated only with the Bulgarian calendar. Corresponding to the year 1582 of the inscription parallel to the wreath, the ram means '10 days of the tenth month', i.e. the number of days involved in the correction in the Koch (ram) according to the Bulgarian calen¬ dar. What is more, the ram, in the same way as for instance the dragon of Tsar Kaloyan's ring, indicates the advent of the year of Pope Gregory XIII, which, according to the Bulgarian calendar is the year Saver, Sever, Rassate, Koch, Ram. At the same time we also have the dating of the year of the birth of Prof. Ignatius Danti of Bologne - 1536, who was in charge of the Papal commission on the reform, which is also Ram. The year in which the medal itself was made, is also dated - 1584. If we turn around this reverse side of the medal we shall see one more animal, which has not been noticed by previous investigators - a swan with the wings of a dragon. It indicated the year of birth of Dr. Aloisio Lilio, who was the author of the draft of the reform - the year 1520, which, according to the Bulgarian calendar is ver (dragon). The dragon has been com¬ bined with a swan, obviously in connection with the surname of Dr. Lilio, deriv¬ ing from lily, which being a water flower, is usually associated with swans. The relation between the Bulgarian calendar and the calendar of Pope Gregory XIII has remained unknown to science. Many historical monuments were destroyed over the ages, but we still have many dates of the ancient calendar on the monuments of the Bulgarian National Revival period (18th-19th centuries). Marincho Strashniya (the Fearful), scion of a prominent old Bulgarian fam¬ ily, died in 1762, and the record of his death bear the image of a horse; 1762 was indeed the year of the Horse. He had been a friend to Charles XII of Sweden (1682- 1718) and had fought at his side against Peter I (1672-1725). After the defeat at Poltava (1709), Marincho had given shelter to Charles XII in his home (in the pre¬ sent-day village of Fakia, in the Strandzha Mountain of South-Eastern 510 Bulgarian). He had assisted Charles XII in negotiating a treaty of alliance with Sultan Ahmed III. In the city of Veliko Turnovo, the capital of Bulgaria till 1393, there stands the house of a very wealthy man, built by the leading architect of the time, and the memorial plaque on the house bears the image of a monkey. The house itself has always been referred to as 'the house with the monkey'. That monkey has long been an enigma; why would a wealthy man, or anybody else for that matter, decide to decorate his home with the image of a monkey? The enigma was easily resolved when it was learned that construction work on the house itself began in the month of the Monkey, the ninth month, or September. But there is a deep sig¬ nificance in that symbol. By some coincidence, two events of very great impor¬ tance to the people of the capital city both occurred in the year of the Monkey: in 1595, the population of the former capital rose up in arms against the Turkish invaders; in 1835, the resistance movement was organized in the city, and from it developed the decisive political and military struggle for the liberation of Bulgaria - in both cases in the year of the Monkey. And the cheerful expression of the enig¬ matic monkey perhaps suggests that this good work was begun in the month of merry-making, and that it would be brought to a successful end. A find of great significance to our investigation is the stone icon in the church of the village of Peshtera (Pernik district). Under the memorial inscription is Jesus Christ and the year 1853, with the first two of these digits on his left and the other two on his right. In the middle we see a replica of the emblem of the Sumerian town of Lagash (4th-3rd millennia ВС) - so ancient a motif, preserved over so many centuries! Below it we see a wooden plough with two fork-antlered reindeer on either side. There can be no doubt that this is a date of the Bulgarian calendar; the year 1853 was the year shegor, or ox; the reindeer are a very dis¬ tance reminiscence of the time before the domestication of the ox, when reindeer were part of ancient man's life and figured in his calendar! The marble drinking-fountain in the town of Sandanski, brought there from the town of Seres, is an example of fine workmanship. Under the calendar emblem we see two chained bars, or tigers, straining in the direction of a medallion bear¬ ing the Arabic inscription 'The Right Road'. Under one of the tigers, in Arabic numerals, is the year 1270 of the Hegira, and under the other is the date 1854 AD (correlative dates). In the Bulgarian calendar the year 1854 was the year bars, or tiger. These tigers, particularly as they are depicted under the calendar emblem (to dispel any possible uncertainty), are evidence that the date of the creation of the fountain was associated with the Bulgarian calendar. There is a deeper sym¬ bolic significance in the chained tigers and in the inscription; they represent the enslaved Bulgarians aspiring to liberate themselves. Over the entrance of the monastery in the hills near the village of 511 SYNOPSIS _ Lopoushna, in the district of Mihailovgrad, we see the image of a dog on the left and of a reindeer on the right. The construction of the building was begun in 1862, the year of the Dog in the Bulgarian calendar, and was completed in 1865, the year of the Ox in the same calendar (there, too, it is a reindeer and not an ox, a reminiscence of the times prior to the domestication of the ox, when reindeer were part of ancient man's life and figured in his calendar). The church in the village of Zhivovtsi, in the district of Mihailovgrad, was the work of the same master-builder. The construction of the church began in 1865, the year of the Ox - there is a reindeer on the left; it was completed in 1866, the year bars - there is a tiger on the right. And now we come to a very original family emblem: on the façade of a house in the town of Svishtov there is an inscription bearing the name of the owner and the year 1863. It was the year of the Pig in the Bulgarian calendar, hence the image of a boar at the top - a short-legged animal with the typical snout of the boar. Its tail, however, is like a lion's, to show that owner's claim that his boar was not inferior in strength to the lion. The old town-hall in the town of Gabrovo, built in a very interesting archi¬ tectural style, is dated according to the ancient calendar. The arch over the build¬ ing's main entrance consists of 12 stone blocks. The third block from the right is the largest one. On it we see the image of a hare and the emblem of the old cal¬ endar, evidence that this is a date of the old calendar. The calendar emblem is a cross, but not a Christian cross because of the equal length of all four arms. Further evidence of the ancient emblem is provided in the rim around the cross. Moreover, there are two reliefs of square-based pyramids on either side and slightly above the cross, representing the Earth and Jupiter. The cross itself is the symbol of the Sun and the four cardinal points, as they are defined by the Sun; the intersection of the arms is the symbol of the median star. The last block on the right bears the inscription 1867 AD, the year of the Hare in the ancient cal¬ endar. We have seen similar emblems on some village seals dating from the year 1878. It was a year of interregnum; the Turkish rule had been overthrown, but a Bulgarian government had not yet been constituted. The mayors of the villages had their own seals made with the traditional state emblem on them - a cross with a triangular foundation symbolizing the Sun, and two stars on either side and slightly above the cross, symbolizing the Earth and Jupiter. How loyally our people have preserved the calendar tradition over the ages! This loyalty to our national tradition is logically justified, as the ancient calendar was astronomically perfect, and the years in the calendar with their splendid system of official and domestic feasts were also perfect from a practi¬ cal point of view. 512 ON THE QUESTION OF A NEW WORLD CALENDAR With the further progress of our world, our contemporary Christian calendar will become less and less convenient. The year will have to be arranged in a more practical way, and will have to be harmoniously divided into seasons and months; there will have to be a zero day at the beginning of the year and a zero day in every leap year, so that all dates correspond to definite days of the week. Proposals for a new calendar have been advanced in the past. In 1923 a Calendar Reform Committee was set up at the League of Nations. The World Calendar Organization was organized in 1931, and it began publishing the Calendar Reform Review. Between 1949 and 1954 the question of reforming the cal¬ endar was raised on several occasions at the United Nations. A scheme for a world calendar was worked out. In its arrangement it is similar to the ancient Bulgarian calendar; it has a zero day at the beginning of the year, the first day of the year is Sunday, the seasons each have 91 days and are divided into three months, the first of 31 days and the other two of 30 days, and, in each leap year, an additional zero day is inserted between June 30 and July 1. Sooner of later, this calendar will gain popularity and recognition all over the world. There is only one inconvenience about it. The beginning of the year will be on our present December 31, which will be a zero day, and our present January 1 will not be moved, though it will always fall on a Sunday. But it is obvious that the seasons will not be within their planetary limits. The only satisfactory solution would be to have the year begin on December 22, the zero day, whereupon the sea¬ sons will be maintained within their planetary limits and the zero day of the leap years will fall on the day of the summer solstice. This correction will have to be made in the projected world calendar! Elaborated on an astronomical basis, the calendar will indeed be perfect. For the present it is quite immaterial how the problem of correcting the leap-day will be resolved, whether in accordance with the prescription of Pope Gregory XIII or in accordance with the ancient calendar of the Bulgarians. Also, the problem of the initial point of time for the system of time-reckoning - should the year 1 be linked to some ancient event of universal significance (and that would be the most natur¬ al completion of the reform), or should we still cling to the ВС and AD tradition - this, for the present, is equally immaterial. The year in which the new calendar will be introduced would have to end on December 21, and not on December 31, and December 22 would become the zero day of the new year. This practically involves no risk, or, at least, no insurmount¬ able difficulties. Such difficulties as may arise will result from the stand taken by the different Churches. If there is good will, and there will have to be good will on the part of all, then the different Churches should find ways of resolving their prob- 513 SYNOPSIS _ lems to the benefit of general progress and of protecting their tradition in confor¬ mity with this inevitable advance; ultimately the new calendar may well prove to be a great convenience to the Churches themselves. LIST OF THE FIRST BULGARIAN KANS In conclusion, let us briefly examine the document on which we have based our deciphering of the calendar. It is a chronicle, discovered as an appendix to the Fourth Book of Kings of the Bible. The author of this appendix was presbyter Gregory, 'an official of the erudite Bulgarian Tsar Simeon' (893-927), as he was described by an investigator. The chronicle is written in Old Bulgarian. It abounds in Old Bulgarian concepts and idioms, which suggests that it was a translation of excerpts from important court archives compiled in the Old Bulgarian language. Here we quote from the chronicle itself, omitting the passages of no calendar significance and hyphenating certain compound words which were incorrectly read in the past. 'A-vit-okhol zhit (lived) 300 years. His race Doulo. And his year dilom tvirem. Irnik zhitQiveå) 150 years. His race Doulo. And his year dilom tvirem. Gostoun, this one (is) a regent. His race Ermi. And his year dokhs tvirem. Kourt (Koubrat) reigned 60 years. His race Doulo. And his year shegor věchem. Bez-mer 3 years. His race Doulo. And his year shegor věchem. Isperikh Kan youvigi, 61 years. His race Doulo. And his year ver-eni-alem. Tervei, 21 years. His race Doulo. And his year tek-ouchi- tem-tvirem. 28 years. His race Doulo. And his year dvansh ekhtem. Sevar, 15 years. His race Doulo. And his year tokh altom. Kormisosh, 17 years. His race Vokil. And his year shegor tvirem. Vinekh, 7 years, his race Oukil. And his year shegor alem. Telets, 3 years. His race Ugain. And his year somor altem. Oumor (Omour?) 40 days. His race Vokil. And his (year) dilom toutom'. The transcribers made only one obvious error, which is easily corrected. Kormisosh reigned 12 years instead of 17, because there are only 12 years from the year shegor, in which he acceded to the throne, to the year shegor, in which he was succeeded by his son. The word zhit suggests a long period of time. It is an infinitive form, mean¬ ing 'to live', which we have freely translated into 'lived'. Up till now, the first three hyphened words were believed to be one compact word. However, the initial 'A' is the conjunction 'and' joining the appendix to the preceding biblical text. The next two words indicate a change of condition and are freely translated as 'the times changed' - in the Chuvash language vit means 'to change', in Chuvash and Bulgarian hal means condition, a variant of this being abundance, prosperity. As we know from other historical sources, the change of 514 condition lasting 300 years is obviously a reference to the time spent by the Bulgarians in the Volga steppes before their migration towards Europe. Gostoun was thought to be a man's name. However, we know who was the regent of Kourt (Koubrat) - his uncle Orkan. The chronicler only inserted his title, and omitted his name; Gostoun is a transliteration of the Chuvash word koshtoun, meaning sovereign, but in ancient times it evidently meant regent. The chronicler gave the original form of the word in ancient Bulgarian, then translated it into the Bulgarian word of his time, stressing 'this one': Gostoun, this one is a regent. The term 'Bez-mer' was believed to be one word denoting a man's name. The chronicler could hardly have been unaware of the name of Isperikh's eldest broth¬ er, Koubrat's direct heir! He must have omitted the eldest brother's name deliber¬ ately, in order to emphasize that Isperikh derived his sovereign prerogatives from his father and not from his brother. The term 'bez-mer' is merely a calendar indi¬ cation; between the death of Koubrat and the accession of Isperikh there were 'bez- mer' (without precise measuring) 3 years. 'Bez mer' is the translation of a mathe¬ matical expression; we do not know its original meaning, but it must have been something like the present-day mathematical expression 'approximately equal to'. The term ver-eni-alem was at first believed to be one word, and subsequent¬ ly two words, ver-enialem. This, however, is what it means: verwas the sixth year of the 12-year cycle; eni was December 22, a day coming before alem, the first month (unlike eni altom, the second zero day of the leap year). The term tek-ouchi-tem was also believed to be one word, meaning the year of the Horse. However, this is how it reads: tekh (Horse) ouchi (compute) tern (from that year!) Here is what it means: Tervei had advanced with his whole army to Constantinople, where he restored Justinian II (705) to the throne; at that time, as Isperikh had died, Tervei became the virtual ruler, jointly, as seems likely, with the regency constituted in the capital of Pliska; afterwards, between the year ver, in which Isperikh died (in late 704), and the year tekh, in which Tervei formally acced¬ ed to the throne (August 31, 706), there were 21 'vacant' months; Terveľs reign last¬ ed 21 years, until 727; then he was re-elected and reigned for another 7 years, or 28 years altogether; such were the historical circumstances, and that is why the chronicler Mowed tekh by ouchi (compute) and tern (from that year), and then added '28 years' to correct his preceding text. According to the German chronicler Siegbert, Terveľs reign ended in 727, but as the investigators still had no knowledge of the List, they were mistrustful of this date. Instead they believed that after Tervei there had been another ruler, reigning 28 years, whose name and deeds were unknown, and of whom no mention was made in any foreign record. And now, without any difficulty, we are able to relate the ancient calendar to our contemporary chronology, which was not so in the past. The researcher Dimiter 515 SYNOPSIS_ Sussulov stated that Koubrat had died in 641, on the basis of a chronicle in which it was said that 'when Heraclius died (641), Koubrat was still alive', i.e. that he died soon afterwards, but still in the same year. Sussulov observed the similarity of Koubrat's year shegor to the year shegor in the Orkhon inscriptions, which corre¬ sponds to 737 AD and to the year shegor in the inscription of Kan Omourtag which corresponds to 821 AD. Subtracting 641 from 737 or 737 from 821, he obtained a fig¬ ure divisible by 12, which indicated that the year shegor must invariably have had the same ordinal in the 12-year cycle, and that consequently Koubrat's year shegor must indeed have been 641 AD. So it was that the researcher Dimiter Sussulov established the exact date of Isperikh's accession, even though he was unaware of the new interpretation of the term bez mer. Here is the chronology of the List, related to our contemporary chronology: on August 31,129 the Bulgarians departed from the Volga on their westward migra¬ tion; on August 31, 429 they seceded from Attila's federation and elected his son Irnik (Ernakh) to be their national ruler; we find corroboration of the above in var¬ ious other historical sources. On August 31, 579 the regent Orkan assumed the reins of government; in February 24, 581 Kourt (Koubrat) acceded to the throne and reigned for three years as Isperikh's suzerain; on December 22, 643 Isperikh acced¬ ed to the throne; on August 31, 706 Tervei was formally elected, though he had vir¬ tually ruled from the end of 704, and was re-elected on July 31, 727; on May 29, 734 Sevar acceded to the throne; on August 31, 749 Kormisosh, of the race Vokil, oust¬ ed the race Doulo on the decision of the state council (the German chronicler Alberich maintained that Kormisosh had already been enthroned in 750, but as investigators had no knowledge of the List, they were mistrustful of that date); on December 23, 761 Vinekh acceded to the throne and reigned seven years; Sabin reigned for the following four years - the four 'vacant' years in the List, and his name was omitted because of his usurpation of the throne, corroboration of which is provided in various other historical sources; on May 29, 722 an extraordinary state council appointed Telets as the lawful ruler - other historical sources speak of him as Telerig, giving ground to some investigators to consider Telets and Telerig as two separate rulers; Telets's reign lasted three years; then the List has the two 'vacant' years of Tokhtou and Bogan, who were omitted from the List because of their usurpation of the throne, corroboration of which is provided in various other historical sources; finally, on March 27, 777, an extraordinary state council appointed Oumor (Omour?) as the lawful ruler, and he reigned till May 5, 777. The ancient calendar of the Bulgarians with its strict astronomical links and its system of feasts, and the List of the First Bulgarian Kans are documents relat¬ ing not only to the history of Bulgaria, but also to the history of early post-Roman Europe. 516
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indexdate	2024-08-10T01:07:15Z
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physical	516 S. Ill.
publishDate	2008
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publisher	Tangra TanNakRa
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series	Bălgarska večnost
series2	Bălgarska večnost
spelling	Vălčev, Jordan 1924-1998 Verfasser (DE-588)119518740 aut Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni Jordan Vălčev 1. izd. Sofija Tangra TanNakRa 2008 516 S. Ill. txt rdacontent n rdamedia nc rdacarrier Bălgarska večnost 68 In kyrill. Schr., bulg. - Zsfassung in engl. Sprache Geschichte gnd rswk-swf Kalender (DE-588)4029290-3 gnd rswk-swf Kultur (DE-588)4125698-0 gnd rswk-swf Bulgarien (DE-588)4008866-2 gnd rswk-swf Bulgarien (DE-588)4008866-2 g Kalender (DE-588)4029290-3 s Kultur (DE-588)4125698-0 s Geschichte z DE-604 Bălgarska večnost 68 (DE-604)BV012764044 68 Digitalisierung BSBMuenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=018971403&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA Inhaltsverzeichnis Digitalisierung BSB Muenchen application/pdf http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=018971403&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA Abstract
spellingShingle	Vălčev, Jordan 1924-1998 Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni Bălgarska večnost Kalender (DE-588)4029290-3 gnd Kultur (DE-588)4125698-0 gnd
subject_GND	(DE-588)4029290-3 (DE-588)4125698-0 (DE-588)4008866-2
title	Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni
title_auth	Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni
title_exact_search	Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni
title_full	Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni Jordan Vălčev
title_fullStr	Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni Jordan Vălčev
title_full_unstemmed	Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni Jordan Vălčev
title_short	Drevnijat bălgarski kalendar i priloženieto mu v dăržavnija i narodnija život ot drevni vremena do naši dni
title_sort	drevnijat balgarski kalendar i prilozenieto mu v darzavnija i narodnija zivot ot drevni vremena do nasi dni
topic	Kalender (DE-588)4029290-3 gnd Kultur (DE-588)4125698-0 gnd
topic_facet	Kalender Kultur Bulgarien
url	http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=018971403&sequence=000002&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&local_base=BVB01&doc_number=018971403&sequence=000004&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA
volume_link	(DE-604)BV012764044
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