There are at least three possible options for the pole shift, which entails climatic cataclysms.
Option one: the earth’s surface moves after the shifting axis.
Option two: the earth’s axis changes its inclination, but the position of the globe in relation to the plane of the ecliptic remains the same.
The third option: the North and South magnetic poles interchange, which, as is known, do not coincide with the geographical ones (geomagnetic inversion).
There are even more possible reasons for the past universal cataclysm. The most commonly referred to is some kind of cosmic anomaly: a supernova burst or the appearance of an ordinary star in relative proximity to the solar system, the collision of the Earth with a comet or other celestial object, imbalance or rearrangement of planets in the family of the sun, approaching the moon, etc. All this inevitably entailed catastrophic consequences for earthly inhabitants.
The memory of world cataclysms has been preserved in the ancient legends of the majority of the peoples of the earth. The universal catastrophe is impressively portrayed, in particular, in the Saami epos.
According to the Saami cosmogonic legend, “when human anger intensified,” the center of the earth “trembled with horror, so that the upper layers of the earth failed, and many people fell into these caves to die there.” And Yumbel, the supreme heavenly God, came down to earth…
An angry God said: “I will turn this world upside down. I will make the rivers flow back; I will make the sea gather in a huge wall, like a tower, which I will bring down on your evil earthly children and in this way destroy them and all my life.”
Yumbel caused a blowing gale and enraged air spirits…
Foamed, fast, rising to the sky came the sea wall, crushing everything.
Yumbel with one strong blow made the earth roll over; then he leveled the world again.
In the Lapland epic, the world was destroyed by a hurricane and the sea, and almost all people died. After the sea wall collapsed onto the continent, giant waves continued to roll and dead bodies swiftly rushed along the surface of dark waters.
The initial Russian chronicle, if you look deeply, also counts down from such an event. The very first phrase of Nestorov’s annals (after the well-known beginning of “This story of time years…") answers the question “Where did the Russian land come from?” And begins with the words “after the flood” – “after the flood”, that is, after cataclysm, the reasons for which were pondered by Herodotus, Plato, Diodorus of Sicily, Lomonosov and others.
In this sense, the roots of the name of Russia and the ethnonym “Russian” can be found in the language of the ancient Aryans – the ancestors of all modern Indo-European peoples.
In Sanskrit, the word “Rusa” has the same meaning as in the Slavic and Old Russian languages, namely: light brown, light (shade). If we open the dictionary of Vladimir Dahl to the word “Rusi”, we find there a similar explanation: “Rusi”, according to Dahl, means, first of all, peace, white light, and the phrase “in Rusia” means in plain sight.
But the Aryans also had great ancestors that lived in the Far North before the onset of cooling. The history of all the peoples of the Earth goes back to a single prana people with a single parent language. The symbol of this polar ancestral home in many ancient cultures is the universal Mount Meru, located at the North Pole.
From its name came a whole nest of modern Russian words: “mir” in its three main senses – “Universe”, “people”, “consent”, as well as “mera (measure)”, “more (sea)”, “mor (pestilence)”, “moroz (frost)” and others. Another historical landmark for the northern prehistory is the legendary country of Hyperborea.
However, to continue the further excursion into the history some general remarks are necessary.
Does ignorance rule the ball?
From the time of the militant Russophobian-Normanists of the 18th-19th centuries, a point of view distant from science has been implanted in historical literature, according to which Russian history itself begins supposedly with the calling of the Varangian princes, as well as with the adoption of Christianity that soon followed. Until then, the Russian people stayed, they say, in a wild, barbaric state, not to mention the fact that Slavic tribes in general are aliens in the territory where they live at the moment.
Unfortunately, N. M. Karamzin, who set the tone in his “History of the Russian State” with the following melancholic phrase: “This great part of Europe and Asia, now called Russia, in its temperate climates, helped to strengthen data far from reality of ideas, unfortunately. “It was originally inhabited by wild, inland ignorant peoples who did not celebrate their existence by any of their own historical monuments.”
Denial of the originality and autochthonism of the ancient Russian culture, but essentially the rejection of the most ancient roots of the Russian people and the establishment of the boundary of its historical existence sometime in the 9th century A.D. (some reduce this restrictive bar to 4—6 centuries) it was beneficial for both the then official authorities and church representatives.
The former were not interested in anything outside the framework of state legal structures, and their appearance was unambiguously associated with the appearance of the first ruling dynasty of the Rurikovich.
The latter was more than satisfied with the thesis about the savagery of the morals and culture of Russian people before the adoption of a new religion.
Unfortunately, this position, in every possible way encouraged and cultivated, has survived to the present day and has occupied a dominant position in school and university textbooks, scientific and popular literature, in the media, etc.
As a result, the opinion is widely spread that up to certain (specified) time limits, the Russian people did not exist at all, being outside the historical state, and when they arose (seemingly from nonexistence) in the historical arena, they simply adopted ideology, culture and state-legal traditions that developed before him (in the West) and without him.
Fortunately, another stream was always strong in Russian historical science.
Many prominent and rank-and-file researchers constantly searched for the origins of Russian identity in the very depths of human history, without opposing the Slavs to the most ancient ethnic groups living in the territory of modern Russia, and looking for Russian roots (and not only them) from peoples who have lived in the North for centuries.
This tradition dates back to two remarkable figures in Russian science – V. N. Tatishchev and M. V. Lomonosov. Both Russian scholars defended one and the same idea independently: the roots of the Russian people go back thousands of years and affect ethnic groups that from ancient times inhabited the north of
Eurasia and are known under different names to ancient and other authors (the latter include the compilers of biblical books, Arabic, Persian, Chinese and other chroniclers).
Tatishchev directly led the genealogy of the Slavs (and, consequently, the Russians) from the Scythians, while the area of their settlement spread far to the North and Siberia, calling our distant northern ancestors Scythians Iperborean.
The forefather of the Slavs and Russians, based on the data of the Babylonian chronicler Beros, Joseph Flavius and later historians, up to the anonymous author of the “Synopsis” of the 17th century, Tatishchev considered Mosokh – the sixth son of the biblical Yaphet (Japheth) and the grandson of the legendary Noah (national division in those days) did not exist).
On behalf of Mosokh (Mosca) the following names were subsequently formed: Moscow – first a river, then a city on it, Muscovia, Muscovites, Muscovitenes, etc.
There is an original interpretation of the name Mosk belonging