Ancient Rus Research Articles

HUSTYNSKYI LITOPYS: A DOCUMENTARY MONUMENT OF UKRAINIAN HISTORICAL THOUGHT OF THE SEVENTEENTH CENTURY

Ukrainian historical thought of the seventeenth century is an interesting intellectual phenomenon, the genesis and social and cultural functioning of which took place against the background of political, geopolitical and interfaith confrontation in Eastern Europe. In Ukrainian historiography, this period of cultural and intellectual development was called “the first Ukrainian national and cultural revival”. Its characteristic feature was the growing interest of society in historical memory, in particular, in the memory of the Ancient Rus era as the origins of Rus-Ukraine, which is trying to find its place among other peoples of Europe. The question of reflecting the ancient n era in the historical thought of Ukraine in the late sixteenth − seventeenth centuries. in historiography it is elaborated in fragments, within the framework of side plots, at best, at the level of coverage of the views of individual authors (Feodosii Sofonovych, Inokentii Hizel, author of the Ukrainian Chronograph, some Polish writers, etc.). Among the monuments of historical thought of this tame period, the “Hustynskyi Litopys” attracts attention, the authorship of which is still the subject of discussion. The problem of authorship of the monument is quite old, but this issue has not been finally resolved. There is an assumption that y 20s of the seventeenth century. Zacharii Kopystenskyi worked on the chronicle. The list of Mykhailo Losytskyi, the hieromonk of the Hustyn monastery, made in 1670, is considered to be the final edition of the monument. This editing preserves the conceptual identity and consistency of presentation. The chronicle, despite its conceptual dependence on Polish literature, is based on its own concept, within substantiates the peculiarities of Rus' historical path among neighboring peoples, and explains the genesis of the Cossack factor, which became decisive in Eastern European politics of the sixteenth and seventeenth centuries. Ukrainian historical thought in the form of a chronicle of the 16−17th century needs further meticulous research.

Muslim Coins as a Commodity and Means of Payment in International and Internal Trade In Volga-Ural Region In 8th- Beginning of 11th cc

The article examines the spread of Muslim Kufic coins in Eastern, Western and Northern Europe, on the territory of Volga Bulgaria, Ancient Rus, the neighbours of Bulgars – ancestors of the Mari, Udmurt, Mordva and other Finno-Ugric ethnicities during the early Middle Ages in the 8th – beginning of the 11th centuries. The research of these coins shows the list of countries and Muslim dynasties the above-mentioned countries had trade relations with and their chronological framework. Coins of Umayyads, Abbasids, Samanids, Buwayhids, Ziyarids, Qarakhanids and other Muslim dynasties were discovered. Ways of Kufic dirhems expansion and their chronological framework are shown. The main role of Khazar Khanate is marked for the time span of 8th – 9th centuries whereas since X century the principal part was played by Volga Bulgaria. American numismatist T. Noonan designated them as Khazar and Bulgar phases of trade of Kufic coins. Bulgar coins, minted in 902–990-s, participated actively in this process. Together they acted as a commodity and medium of exchange, which reflected the scale of trade operations of the early Middle Ages. The study of Muslim Kufic dirhems allowed the author to clear up the role of Khazar Khanate and Volga Bulgaria in the functioning of Great Silk and Volga routes in the 8th – beginning of the 11th centuries.

The concept of Russian sanctity in the book “The Venerable Sergius of Radonezh” by B. K. Zaitsev

The book “The Venerable Sergius of Radonezh” by Boris Konstantinovich was first published in Paris in 1925. A. V. Amfiteatrov-Kadashev assumed that it is “the best work of the writer, imbued with the warmth of humanism, but, at the same time, truly national, Russian in spirit”. It is hard to disagree with this statement: B. K. Zaitsev not only describes the path of the Venerable Sergius of Radonezh, but also reflects a peculiar concept of the Russian sanctity. The fate Sergius of Radonezh resembles the path of Russia. The key traits of the true national character, the Russian soul merged in the image of the venerable old man. His image embodied the idea of the sanctity of the Ancient Rus’ and modern Russia – inwardly and spiritually true Homeland. An attempt is made to determine the essence of this concept give a brief description to its main characteristics. This substantiates the novelty of this study. The author concludes that the image of the venerable old man Sergius of Radonezh resembled the image Rus’ itself, which conveyed modesty, humbleness, purity and lightness, braveness and frankness, departure from rebel and extremes, humility and meekness, communication with God, love for the father’s house and parents, inner beauty and outward humbleness, sincere faith. All of these features are inherent to the Russian soul. Although it is not easy to discern such natural spiritual wealth in oneself, it will point the right path and lead to true sanctity that was achieved by the Venerable Sergius of Radonezh and described in the book of B. K. Zaitsev.

Formation of the Belarusian University as a National and State Project

Belarusian history is woven of a multitude of events and processes that defy unambiguous assessment. First of all, this refers to their political component: the Belarusian lands and population for more than a thousand years belonged to states that had nothing in common with the Belarusian ethnos in their names. However, it was this ethnic community that was a most important component of Ancient Rus, the Grand Duchy of Lithuania, the Polish-Lithuanian Commonwealth, and the Russian Empire. It becomes clear that in the educational and scientific environment, as well as in the general intellectual sphere, the ancestors of Belarusians were somewhat outshadowed, which today motivates them to prove their priorities to their neighbors in the West and the East. It was only in the revolutionary upheavals of early 20th century that the Belarusian statehood began to form. And the most important factor in its approval was the first university – the Belarusian State University. The article is devoted to the consideration of its formation in the conditions of 1917–1921, the transformation of the original idea into a fully functioning educational and scientific organism. On the basis of archival material and little-known facts, an attempt is made to show that the university, as a state project, contributed to the strengthening of the Belarusian state, and its activities fully experienced all political and national demands and outlooks. In support of this, the article quotes examples of strict adherence of the BSU staff to all state guidelines, which primarily aimed at the continuous improvement of the educational process, at the training of professionals for the most important spheres of the national economy of the republic. The university strengthened its human potential, paying special attention to the development of fundamental and applied science (not only physics, mathematics, chemistry, and biology but also philosophy, history, and philology). In the 1920s, its scientists and students were in demand as disseminators of state plans among urban and rural population. A special place in the activities of the university was the policy of Belarusianization, which gave both an obvious positive effect and led to negative consequences. As a result, the author concludes that the two key words of the name of the university initially contained the ideas of its national, ethnic. and state affiliation and mission, which BSU strictly follows at the present time.

ON THE QUESTION OF EXISTENCE AND APPEARANCE AN ANCIENT RUS` CHURCH OF ASCENSION IN PEREMYSHL (PRZEMIŚL)

Architectural and urban organization of Przemyśl in the era of Kievan Rus' remains a little-studied topic. Significant changes that city has undergone throughout history have almost completely leveled the spatial structure of the first centuries of its history, when it was the capital, and later, the second most important city in Halician Rus'. One of the few covered topics are the identification and localization of religious buildings of the X-XIV centuries. Sometimes, data about them is obtained from small crumbs of information preserved in medieval sources, as well as in archaeological materials.
 The articles summarize the sources and archaeological materials about probable existence of ancient Rus` Ascension church on so-called "Tatar Hill" in Przemyśl. On their basis it provides arguments on this hypotheses. Such arguments are: onomastic (historical dominance of the name of the Ascension and its derivatives in the area), necropolic (presence of traces of the churchyard), ritualistic (ancient tradition of religious processions that ended here), conversionalistic (existence here in the XVI - XVII centuries roman-catholic chapel of St. Leonard may be associated with the practice of transformation of Latin temples from old Rus` ones). Additionally, it is supported by the practice of building rocky-wooden objects in Нalician Rus', a number of which were discovered in the second half of the twentieth century.
 Due to the exceptional location of the hill in terms of survey of the area and archaeological material, it was suggested a military nature of its use. However, in all the archaeological research conducted here since the nineteenth (and possibly eighteenth centuries), no object of military purpose has been found. This is a stark contrast, for example, to the archeological material found on Stare Zamchysko Hill (or the hill of the Three Crosses), one kilometer to the north-west.
 Probable structure of the Ascension Hill in ancient Rus` times can be outlined as such. The church could be part of a small monastery complex and was located on the highest rock from the west. The rock was partially covered with earth to eliminate cracks and level the surface. Further to the east there was a reduction, on which, on the loose soil, there were living quarters. The complex could protect the fence, both at the top and around the hill.

Отказ от зооморфных элементов как одна из важных характеристик развития стиля борре в прикладном искусстве Древней Руси (на примере деревянных находок Великого Новгорода)

The article deals with the development of Borre style outside of Scandinavian countries. The Borre ring-chain and gripping beasts were the most widespread elements of Scandinavian territories, whilst ribbon plates and scale ornament were popular outside of it. This process is more characteristic for the Baltic area and on the British Isles. Another region of this art dissemination was the territory of northwest Rus’. The article focuses on the analysis of carved wooden objects from the archaeological collection from Novgorod the Great. This makes it possible to present the development of Borre style in the art of the Ancient Rus’. The result is an analysis and attribution of decoration, which allows to attribute some motives to the category of images created under the influence of the Viking Age art and to trace the development and preservation of artistic traditions from the 10th to 13th centuries.

Traces of the Dahaean and Sarmatian Cultural Legacy in Ancient Turan and Old Rus

This study examines the migrations of the Dahae and Sarmatians—the two related early nomadic peoples of Middle Asia and Eastern Europe—directed to the south and west of their homeland. Archaeological, written, and folkloric sources make it possible to trace the migrations of the Dahae and Sarmatians over several centuries preceding the spread of Islam in Central Asia and of Christianity in Old Rus. The study focuses on mortuary monuments, temples, and sanctuaries, cross-shaped in plan view, of migrants and their descendants. A detailed analysis of the major southward migration of Dahae from the Lower Syr-Darya in the late 3rd to early 2nd BC is presented. This migration had a considerable effect on ethnic and cultural processes in Middle Asia. The migration aimed at conquering the lands of Alexander the Great’s descendants, who were rapidly losing control over them. Features of Dahaean culture are noticed in town planning, architecture, mortuary rites, armor, etc. over the entire territory they had captured. Southward migration of the descendants of the Dahae—people of the Kaunchi and Otrar cultures—from the Syr-Darya, led by the Huns, was part of the Great Migration. The Kaunchi people headed toward the oases of Samarkand and Kesh, the Otrar people toward the oasis of Bukhara, and those associated with the Dzhetyasar culture toward the Qarshi oasis. It is demonstrated that while the cross-shaped plan view of religious structures turned into the eight-petaled rosette, the fu neral rite did not change, remains of burials and charcoal are observed everywhere. Relics of the ScythoSarmatian legacy are seen in the culture of Old Rus. For instance, remains of the sanctuaries of Perun are walls and ditches arranged in a cruciform or eight-petaled fashion, fi lled with charcoal and bones of sacrifi ced animals, with a statue of the supreme Slavic deity, in the center. Early sanctuaries of Perun in Kiev and Khodosovichi were cruciate in plan view, while later ones on the banks of the Zbruch and the Volkhov rivers had octopetalous plans. Apparently they were infl uenced by the architectural traditions of Dahae and Sarmatians, who took part in the ethnogenetic processes in both Old Rus and Turan.

Керамічний комплекс другої половини ХІІІ – першої половини XV ст. з досліджень у Кам’янці-Подільському

The paper analyses ceramics and buildings remains of the second half 13th – first half 15th centuries, coming from excavations in Kamianets-Podilskyi. It aims to introduce materials into scientific circulation, to compare the collection with synchronous objects from adjacent territories, to trace interactions in the material culture development in late medieval towns. Ceramics of the Golden Horde and the Grand Duchy of Lithuania times began to be systematically researched relatively recently in Ukraine. Thus, the materials from Kamianets-Podilskyi contribute to deepening our knowledge of less-known periods in the history of Ukraine and Eastern Europe. Materials analyzed were obtained during rescue archaeological research on the Polish Market square in Kamianets. These were fragmented parts of underground and aboveground building structures, as well as a collection of various household items. Building materials were mostly local clays and loam, less often wood and stone were used. A set of clay ‘roll’ blocks set in one of the pits allows us to assume similarity with the Golden Horde building technologies. Finds of coins and Crimean polychrome bowls fragments also indicate the complex emerged during the Golden Horde period. However, certain groups of pottery and coins of European minting define the complex upper date within the first half 15th century. Diverse ceramic types range from the complex is an interesting local typological phenomenon. It reflects mutual influences of the pottery traditions development both in time and space. After processing artefacts collection, the main groups of pottery were identified according to technological features. Some of them are rooted in the local ancient Rus’ traditions, others were formed under the influence of Western trends, while samples of a ‘specific’ group were common for almost the entire territory of modern Ukraine during Late Middle Ages. Pots collection was preliminary systematized up to 5 most common types selection, based on rim profiles. Many of them have a wide range of analogies, locally from Kamianets, as well as from the Western Ukraine, in Poland, Moldova and Romania. In addition to pots, the collection includes other types of kitchen and tableware, such as makitras, lids, jars and other single samples of ceramics. The typological diversity correlates with the multi-layered processes which took place in Kamianets-Podilskyi life during the Golden Horde and the Lithuanian periods. Materials from the complex, as well as other finds from synchronous objects within the city, deepen our understanding of the city’s development large-scale picture, which, however, requires further research.

Особенности уголовной ответственности женщин в законодательстве Древней Руси

The article investigates the features of appointment and execution of criminal penalties against women in the legislation of Ancient Rus on the example of the provisions of Russkaya Prostrannaya Pravda (“Russian Extensive Truth”), the Charter of Prince Yaroslav and other historical sources. We should note that punishments and other measures of a criminal-legal nature applied to women during the formation of the state in Rus differ in a number of specific features and characteristics. In particular, during this period, a number of crimes committed only by women were highlighted: crimes against the church (magic), morality (fornication, adultery), murder of the child by his/her mother (“child murder”), abortion, etc. The criminal sanctions applied to the criminals were characterized by severity and cruelty. In some cases, the woman was held liable together with her husband for the crime he had committed. In general, the criminal legislation of the period of Ancient Rus did not differentiate the criminal liability of women.

Russian Printed Paskhalistic Books of the 18th — Early 20th Centuries

The article deals with the process of transformation of the old handwritten tradition of describing Paskhaliya into a printed one. Understanding the calculations of the day of Easter was important for the daily life of the population of Ancient Rus, and therefore Old Russian writers paid attention to describing the rules of Easter calculations. For a long time, these descriptions took the form of handwritten manuscripts. After the reforms of Peter the Great in Russia, works of this genre began to take the form of printed editions. The authors aim to consider the features of the transformation of the handwritten manuscripts into modern books. As part of study, it has been found that the descriptions of Paskhaliya, published in the typographic way first, tried to repeat the handwritten samples, but then began to turn into popular descriptions of the rules for calculating Easter. Moreover, the authors of these writings looked to the development of new ways of calculating the dates of the Easter celebration. It has been linked to the fact that after the authors-priests (18th century), secular writers (journalists, officials, officers, etc.) joined the genre of describing Paskhaliya in the first half of the 19th century. The way of transformation of Paskhalistics into an entertaining genre of popular-science literature became likely, but in the second half of the 19th century the representatives of academic science restored the scientific status of this field of knowledge. At present, the achievements of the science of Paskhaliya have become an important element in the study of the chronology of ancient Russian history. In modern science, studying the history of timekeeping, Paskhalistics became one of the necessary elements for studying the chronology of ancient Russian history. It can be recognized that the printed editions of Paskhaliya played an important role in the development of modern chronological science.

The Image of the Icon in the Works of the Severe Style Artists

The appeal to the artistic traditions of different eras – peculiar perception of the techniques of post-impressionism, the heritage of the Russian avantgarde, the search of the Soviet painters of the 1920s–1930s, as well as the art of Proto-Renaissance and Ancient Rus, became an important impetus to the creativity of the severe style artists. With artistic experiments and active use of various graphic lines, they skillfully combined the experience of ancient Russian art in their works; they used the icon and fresco painting traditions and primitivism painting together with modern patterns. Ancient Russian art and its primary embodiment – the icon, became the latent, not obvious dominant of the art of the severe style masters. The works of outstanding icon painters of the past (Theophanes the Greek, Andrei Rublev, Dionisius), who embodied a new, sublime understanding of man’s spiritual beauty and moral strength in their works, were the pinnacle of skill for representatives of this art movement. In Russian icons, the severe style artists were attracted by local colours, simplified composition and forms, and a “frozen” plot. They were even more attracted by their colour saturation, joyful power or harshness of pure colours. However, the connection with icon painting is not only in the technical aspects of painting. In the works of the severe style artists, as in the icon, emotional stress is focused on the inner life and is not expressed by external exaltation. The appeal to icon painting was not accidental: the artists felt the sad disappearance of the connection between generations, the tragic breakdown of age-old foundations, godlessness and… desperate longing for some other, unearthly Truth. All the complexity of the internal self-determination of the generation of the 1960s‑1970s is seen in these voices of the era. The severe style representatives tried to reveal the theme of Light and Meaning, as much as possible in the conditions of Soviet times. Their paintings showed the truth of this search. The severe style, a phenomenon that was so categorically assigned the status of something episodic, even fleeting, turned out to be compatible in different versions with philosophical and religious postulates that have been relevant at all times, with the national idea, with an attraction to eternity.

Population of Kyiv Podil in Ancient Rus Period

Population of Kyiv Podil in Ancient Rus Period

FARMSTEADS-MANSIONS OF ORDINARY RESIDENTS OF KOPYREV KINEC’

On the territory of ancient Kyiv from the end of the X century are fixed numerous farmsteads and separate mansions, which belonged to princes, boyars, merchants, artisans and ordinary inhabitants, formed separate residential and economic complexes, which included both residential and various outbuildings, usually surrounded by fence. Some of the farmsteads located outside the city fortifications had their own fortifications. After analyzing the features of the ancient Rus’ buildings of the Kopyrev kinec’, the following became clear.
 Construction of this area begins with the construction of a fortified farmsteads at its highest point — on the street Sichovyh Striltsiv, 12 (beginning of the XI century). After that, down the slope — on the land on the street Kudriavska, 24A there is a significant number of production facilities that served the needs of the inhabitants of the boyar farmstead. Ferrous iron smelting and processing were carried out here, there were facilities for drying sheaves, a smokehouse, as well as a tar pit. At the next stage, most flammable industries disappear in the middle of the XI — first half of the XII century and in this area there are separate farmsteads of ordinary inhabitants, whose main occupation was a variety of crafts: iron processing, bronze casting, making various things from bronze, possibly making jewelry.
 The richest was the farmstead «Б», which had an area of up to 1200 m2 and was protected on all sides by a fence in the form of a strong fence. There were up to 20 residential, industrial and outbuildings in its area. In the central dwelling of this farmstead they were not engaged in handicrafts, but around it there was a considerable quantity of industrial premises. Most likely, this farmstead was owned by either a merchant or a fairly wealthy artisan.
 Farmstead «B» was smaller in size: ≈1000 m2. About 20 objects were recorded on it. Here they were engaged in smelting and processing of bronze, as well as the manufacture of various iron products. The manufacture of bronze and iron products was carried out in the central living space, and the smelting of bronze — at some distance from the living area. This farmstead could belong to a middle-class artisan who probably participated in the production processes.
 The smallest and poorest was the farmstead «A». Its area was about 800 m2. Here lived an artisan, who most likely engaged in smelting and processing of bronze products, most likely — in a special workshop, which was located next to the house.
 In addition, on the territory of modern Lvivs’ka Square there was a farmstead with a central building of log construction, around which there were outbuildings. Pottery and metalworking workshops could function here.
 Thus, the probable sequence of settlement of the territory of the Kopyrev kinec’ from chaotically located flammable productions to house-building was traced. The inhabitants of the farmsteads were quite clearly divided by property status, but in all estates the main occupation was handicraft.

Folklore Activities of Ukrainians in Canada in its Multicultural Space

The article considers the folk culture of Canadian Ukrainians as a social institution. It has undergone changes in the information field of multiple cultures and foreign language culture, compared to the social institution of the folk culture which existed in its historical homeland. The institutional approach allows us to transform the theory of institutionalism into the ethnic culture of the Ukrainian diaspora community. This social institution of the folk culture of Ukrainians abroad falls under the concept of the traditional “institution”, possessing such features: the mass behavior of the community members and their awareness. The folklore of Canadian Ukrainians as a social institution, having a common historical and cultural foundation with the community dating back to the ancient Rus’ times, is now distinguished by a superstructure, whose model and specifics are determined by the information and communication of the multicultural Canadian space. The article raises the problem of the inevitable interference of the folk culture of the Ukrainian diaspora, which is under the direct influence of language interference, the inevitable interference of cultural worlds and phenomena in the interethnic environment. This statement can be projected on all foreign regions inhabited by Ukrainians.

SOPHIA AS A SYMBOLIC FORMULA OF THE EURASIAN COLLEGIALITY IN RUSSIAN RELIGIOUS PHILOSOPHY

The background of the article is connected with the correlation of the image-concept of Sophia as a symbol of the unity of the world in culture with the idea of Eurasianism as collegiality in Russian religious philosophy of the 19th-20th centuries. The purpose of the study is a comparative analysis of the signature formula «Sophia» in the author's receptions of collegiality in Russian religious and philosophical thought through the prism of the idea of Eurasianism as the archetype of the East Slavic Logos. The archetype of Eurasian collegiality as a structural element of world unity is traced from implicit historical origins in the Old Russian Middle Ages to the explication of this concept in the New Time. Research hypothesis - substantiation of the assumption that the Eurasian idea of collegiality as an idea of synthesis of the West and the East goes back in its cultural and historical roots to the archetype of Sophia and undergoes certain transformations from premodern through modern and postmodern to neo-modern, without losing its theoretical relevance and applied significance as a mechanism for integrating traditionalism, universalism and personalism. Research methods: dialectic method, structural and functional analysis, phenomenological description, hermeneutic interpretation, philosophical comparative studies, universal ethics of dialogue and semiotics of culture. The result of the research is a historical tracing of the evolution of sophiology from the times of Ancient Rus through the Age of Enlightenment to late modernity in the context of collegiality of Eurasianism, symbolically embodied in the image-concept of Sophia in Russian religious philosophy with the typology of its main features (messianism, providentialism, mystery, Westernism vs Slavophilism as a dialectical unity). Conclusions: interpretation of the concept of Eurasianism as a manifestation of the Russian religious and philosophical idea of collegiality, and the interpretation of idea of collegiality as a manifestation of the symbolic phenomenon of Sophia, which removes the contradictions of illusory dichotomies (universalism - particularism, modernism - traditionalism, theism - atheism, etc.) in favor of harmonious unity of the world of the West and the East on the civilizational, social, cultural and mental levels.

Sacral Heritage of the Carpathian Region and Management of its Resource Component in Tourism Activity


 
 
 The Carpathian Recreation/Tourism Region (hereafter – CRTR) in Ukraine is a unique territory featuring the sacral historic-cultural heritage of different-time periods beginning from Ancient Rus, Lithuanian, Ottoman, Austro-Hungarian and until Polish, Ro- manian, Czech and Ukrainian times. This is why it seems urgently necessary to assess in as much detail as possible the sacral historic-cultural heritage (hereafter – HCH) of the Carpathian Recreation/Tourism Region in Ukraine and provide for the mechanisms of management of the same so that the aforementioned heritage will be as quickly and intensely as possible involved into a common cultural and tourism space and trans-border cooperation with neighboring EU countries, that is, Ro- mania, Slovakia, Poland, Hungary and Moldova. For this purpose different types of conservation status (e.g., UNESCO and national heritage) were considered and spatial differences in the sacral historic-cultural monuments (hereafter – HCM) were analyzed through the assessment of their number, modified indices of the sacral objects’ concentration, coefficients of localization and educational value, etc, with application of the methods of partial and integral point-based ranking and cluster analysis with respect to the 58 administrative districts of the region. Following the survey of the CRTR where the sacral HCM were found to be the range from average to very good condition , and proceeding from ethnographic-historical context, the region was spatially differentiated into the Roztotsko-Boykivskyy Meso-District on the northwest, the Hutsul Meso-District in the Prykarpattia, and the Bukovynian Ukrainian-speaking and Romanian- speaking micro-districts in the Prypruttia. Among the 6 formed district-status CRTR clusters, 3 of them (27.6% of the administrative districts of the region) were assessed as the most optimal for the purpose of efficient tourism/excursion activity (hereafter - TEA) and its management, while average geometric indices of all aforesaid coefficients ranged from the above-average (4.10) to the highest (7.59) throughout the whole region. It is suggested to achieve efficient tourism management within the studied territories by way of more active introduction of a series of previously tested pilgrimages and educative-religious tours, as well as through different interstate events of trans-border cooperation. All these would increase the competitiveness of the HCM-oriented tourism industry, be helpful in ascertaining which specifically attractive territories should receive investment, and help integrate the Carpathian Region of Ukraine into the common cultural and tourism space of the EU countries.
 
 

Historical and criminological analysis of some background phenomena of criminality in Russia

The article provides a historical and criminological analysis of the most common types of background criminaly in Russia. Since the time of Ancient Rus, the processes associated with the emergence in society of such forms of deviant behavior as alcoholism, drunkenness and drug addiction, as well as counteraction to these processes, including with the use of legal prohibitions are considered. It has been determined that these phenomena are recurring types of behavior that create a destructive environment, which often acts as a background for the commission of many, both premeditated and careless crimes (negligent crimes), and the very state of intoxication resulting from the use of various substances listed in the criminal law may be a circumstance, aggravating punishment. The negative influence of such phenomena on the development of society and criminality has been studied, the types of determination between the considered background phenomena and criminality have been determined. According to the authors, the determination between the phenomena under consideration is evident either in the conditioning or in the correlation. The need for specifi c approaches to the prevention of drug addiction and alcoholism (drunkenness) is indicated, since the stability of historical stereotypes of behavior with destructive signs is diffi cult to respond to typical infl uences and requires an integrated sociological and psychological approach.

Horse Whip Pommels With a Special Protrusion of the XI—XIII Centuries (Based on the Materials of the National Museum of History of Ukraine)

To bridge a riding war horse and subordinate it to the will of the rider is possible through the usage of harness and other special equipment, which were fixed on an animal or operated by a person. In addition, a whip was used to execute the orders of the rider more effectively. The whip occured in the complex of weapons of the Ancient Rus warrior from a nomadic environment, where it simultaneously acted as a cult attribute and a kind of amulet. The structure of the whip provided the following components: a whip woven made of leather straps, a whip-handle, which ended with a knob at the pommel. Nowadays, there are different whip pommels according to their shape, material of manufacture and construction. The parts of the handle are divided into groups due to the material of manufacture (bone/horn, metal), into types according to the body shape, and into ornamental schemes if possible. All of them are connected by the presence of a typical protrusion, which prevented the whip from falling out of the rider’s hand and, in some cases, acquired a certain visual similarity to the head of a bird, or had specific zoomorphic (ornithological) features. Four types are distinguished for bone knobs (group I): spherical flattened; barrel-shaped rounded and with elongated proportions; with zoomorphic features; attached to the heads of the natural curves of the horny outgrowth. Metal knobs are of five types (group II): spherical; barrel-shaped elongated; zoomorphic; with cut corners; star-shaped. In the Eastern European region, finds of whip pommels with somewhat flattened forms and small beak-like outgrowths begin to be recorded from the X c. and all items are exclusively made of bone. The round, spherical and barrel-shaped knobs with elongated projections appear in the second half of the XI c. and continue to exist in the next two centuries. Zoomorphic knobs in the shape of a bird’s head of small proportions existed for a relatively short time — XI — first half of the XII c., and items on an elongated socket – from the XII — first half of the XIII c. The knobs with cut corners are dated more widely, within the XII—XIII/XIV c. The National Museum of the History of Ukraine contains eight items representing the corresponding pommels or their parts. Two finds are of unknown origin, and six are identified and come from Ancient Rus settlement structures of the XI—XIII c. from the territory of the Ros River region: Nabutiv, Kononcha, Sharky, Kniazha Hora.

Древняя Русь польских романтиков

This article examines the place of the history of Ancient Rus in the works of the most eminent Polish Romantics — Adam Mickiewicz and Juliusz Slowacki — with the help of a wide range of written sources (literary works, diaries, lectures, and correspondence). The focus is on (no mistake here, just to avoid repeating “analysis”) the connection between individual historical plots and the Romantics’ range of literary interests s as well as their erudition, but also on their independent attempts to create their own personal historiosophy of the common destiny of the Slavic peoples. As a result of the analysis of medieval Polish and Russian sources, many corrections have been made to the interpretation of individual subjects and their historical context. The issue of the dependence of the authors’ historical ideas on the culture and traditions of the Russian lands of the former Polish-Lithuanian Commonwealth and the centuriesold antinomy that characterizes it: Russia (Ruthenia) vs Russia (Moscovia) is analyzed separately.

ДАВНЬОРУСЬКІ КАМЕРНІ ГРОБНИЦІ ТА ЇХ НАСЛІДУВАННЯ НА ТЕРИТОРІЇ ДНІПРОВСЬКОГО ПРАВОБЕЖЕЖЖЯ: ШЛЯХИ ЕВОЛЮЦІЇ ЕЛІТАРНОГО ПОХОВАЛЬНОГО ОБРЯДУ

Статтю присвячено специфічній категорії давньоруських поховальних пам’яток Х–ХІ ст. Вони поєднують у собі риси як елітарних камерних гробниць доби вікінгів, так і рядових християнських захоронень початку ІІ тис. н. е. Запропоновано об’єднати такі поховання під терміном «квазікамери», або «камери-наслідування». Виділено чотири їх типи: 1) камери з гробовищами; 2) наземні камери; 3) «земляні» камери з дерев’яним перекриттям, проте без обкладки стін; 4) «великі могильні ями» без дерев’яних конструкцій. У статті вперше проаналізовано конструктивно-обрядові риси кожного з цих типів, визначено їхні особливості.
 Вочевидь, зведення класичних камерних гробниць на південноруських теренах припинилося разом із початком християнізації. Однак повністю відмовитись від цієї традиції давньоруська еліта змогла не одразу, що дістало відображення у появі камер-наслідувань. Абсолютна більшість із них усередині стаціонарних дерев’яних конструкцій містить рухоме гробовище. Цей факт суперечить основній ідеї класичних камерних гробниць як «будинків померлих2 і свідчить як мінімум про суттєвий вплив християнського віровчення. Поширення квазікамер на території Волині, безперечно, треба пов’язувати з державницькою діяльністю Володимира Святославича, що могла супроводжуватись притоком населення («ліпших мужів») із Середнього Подніпров’я. За складом поховального інвентарю та аналогіями з суміжних територій їх датують у межах кінця Х – першої половини ХІ ст.
 Комплексний аналіз конструктивних особливостей і поховального інвентарю камер-наслідувань не дає змоги однозначно пов’язати їх із представниками давньоруської еліти. В межах цього регіону розглядувані пам’ятки не завжди є прямим продовженням лінії розвитку класичних камерних гробниць, а лише імітують соціально престижні обрядові елементи останніх.