Architecture of pre-Mongol Rus
Architecture after the Mongol invasion
Architecture of pre-Mongol Rus
Characteristics: a high level of technology for construction, the beginning of the formation of their own architectural style, the skill of painters, the desire to express the Christian worldview.
Until the end of the 10th century, there were only wooden and wooden-earth buildings in Rus'.
From the 10th century, the construction of cultural buildings, churches and monasteries begins stone. The first wooden buildings were the 13-domed Novgorod Sophia and the temple of Boris and Gleb in Vyshgorod.
The oldest stone temple that has come down to us is the Transfiguration Cathedral in Kyiv (older than St. Sophia of Kyiv)
Buildings were erected mainly under the guidance of Byzantine architects, in this regard, it is no coincidence that the cross-domed type of church that developed in Byzantine architecture became popular in ancient Russian architecture.
At the root of the structure of the temples lies the basilica (from the Greek - the royal house) - a type of building, directly proportional, consisting of an odd number of naves (from 3-5), separated by columns and pillars (forming a cross). Cross-domed church. A dome is placed on the crosses (strips of columns). Lies on the central 4 columns.
In ancient Rome, these are buildings for trade, legal proceedings and political elections.
Basilica. Plan: 1 - central nave; 2 - side naves; 3 - transept; 6 - apse (choir)
The Orthodox temple originated from the synagogue.
Old Russian architecture is characterized by bright, soft and light colors, in contrast to the dark colors of Byzantine architecture.
Meanings of the word ʼʼchurchʼʼ:
1) House of God (translation)
2) Model of the universe
3) Rescue ship
2. The middle part of the temple
3. Pretend
vestibule There is an entrance to the temple. For the first time in the centuries of Christianity, the penitents and catechumens stood here, ᴛ.ᴇ. persons preparing for Holy Baptism.
4. Iconostasis
5. Throne
6. It is the place of the mysterious presence of Jesus Christ. Only clergy are allowed to stand before the throne, as well as touch it.
7. Altar
on it, the sacrifice is not made, but only the substances (bread and wine) are prepared for the celebration of the Eucharist (Christians partake of the Body and Blood of Jesus Christ the Redeemer).
8. Sacristy
Sacristy- storage of sacred vessels, liturgical robes and liturgical books, incense, candles, wine and prosphora for the next service and other items necessary for worship. If the altar of the temple is small and there are no side chapels, the sacristy is arranged in any other convenient place in the temple. At the same time, they still try to arrange storage facilities in the right, southern part of the church, and in the altar near the southern wall they usually put a table on which they put the vestments prepared for the next divine service.
Solea- the elevated part of the temple in front of the iconostasis, as if a continuation of the altar, extending beyond the iconostasis. The name comes from the Greek language and means ʼʼseatʼʼ or elevation. Unlike our time, in ancient times the salt was very narrow.
pulpit- a semicircular ledge in the middle of the salt, opposite the royal doors, facing inside the temple, to the west. On the throne inside the altar, the greatest sacrament of the transformation of bread and wine into the Body and Blood of Christ is performed, and on the pulpit or from the pulpit, the sacrament of Communion with these Holy Gifts of believers is performed, and the Gospel is read and sermons are delivered. The greatness of the sacrament of Communion also requires the elevation of the place from which the sacrament is administered, and likens this place to some extent to the throne inside the altar.
Dome-heaven¸ cross-death of Christ.
The apses look to the east (the ledge of the building, semicircular), the entrance is from the west (pictures of the Last Judgment were painted here).
East - sunrise, dawn, light, the beginning of a new life, birth.
Fuse - death, darkness - sunset.
In the eastern part, the altar, divine services were performed. It was separated from the church hall by a low barrier of icons and fabrics. Later an iconostasis.
In the western part there is a balcony - bunks, where the prince with his family and close associates were during the service.
Number of domes:
1) -one god
2) - god and man
5) - Christ and the Evangelists
7) seven sacraments of the church or seven ecumenical councils
13) Christ and the 12 apostles
Mostly single-domed temples prevailed.
The largest cross-domed churches of the 11th century: the 25-domed Church of the Tithes (only the foundation has come down to us, during the Mongol-Tatar invasion the invaders set fire to the temple) and the 13-domed St. Sophia Cathedral in Kyiv, the 5-domed St. Sophia Cathedral in Novgorod, the Transfiguration Cathedral in Chernigov.
Russian masters brought to the temples:
Multihead
Pyramidality (stepping)
Towering
Features of each school of architecture:
Vladimir-Suzdal with a pronounced decorative effect. Originality - openwork stone carvings on the facades of churches. Demetrius Cathedral in Vladimir Vsevolod built a large nest, the cathedral was named in honor of the patron Vsevolod, the Assumption Cathedral on the river.
Hosted on ref.rf
Klyazma, the Church of the Intercession on the Nerl, commissioned by Bogolyubsky. The Golden Gate in Vladimir is a defensive structure.
Novgorod and Pskov are distinguished by rigor, simplicity of forms, avarice of decorative ornaments. Novgorod - the Church of the Savior on Nereditsa, Pskov - the Transfiguration Cathedral of the Mirozh Monastery.
Smolensk. The invited Chernihiv masters played a special role. The difference is the high quality of brickwork. Church of Peter and Paul
The architecture of pre-Mongol Rus - the concept and types. Classification and features of the category "Architecture of pre-Mongolian Rus" 2017, 2018.
FEDERAL STATE BUDGET EDUCATIONAL INSTITUTION
HIGHER PROFESSIONAL EDUCATION
"LIpetsk State Pedagogical University"
Institute of Culture and Art
Theology Section
Project work
in the discipline "History and theory of Christian Art"
on the topic: Architecture of pre-Mongolian Rus
Completed:
2nd year student of the TEO-2 group
Antipov I.A.
Checked by: Styuflyaeva N.V.
Lipetsk-2013
Introduction
The first temples
Differences of architectural schools
Architectural subtleties in the construction and decoration of temples
Conclusion
Bibliography
Introduction
No wonder they say that architecture is the soul of the people, embodied in stone. This applies to Rus' with some amendment.
Rus' for many years was a country of wood, and its architecture, fortresses, towers, huts were built of wood.
Far from all the architectural monuments of that time have come down to us, many have been preserved in a distorted form, we know about an even larger number only from archaeological excavations, but the architectural style of the people has come down to us in later wooden structures, in ancient descriptions and drawings, or from written sources.
The chronicler left us evidence that before the stone Novgorod Sophia, on the territory of the Novgorod Kremlin, there was a thirteen-domed wooden Sophia Cathedral, cut down by the Novgorodians at the end of the 10th century. It is quite possible that the Eastern Slavs had their own chopped wooden temples, and that these temples were many-domed.
The theme of the work is "Architecture of pre-Mongolian Rus".
Addressing this topic is relevant for a more accurate study of the history of Christian art, and is also necessary for my professional training as a future theologian.
The purpose of this work is to assess the architecture of Ancient Rus'.
Work tasks:
) to consider the history of the development of architecture of Ancient Rus';
) give a general description of architectural schools;
) to characterize the architectural techniques of the masters of the era.
Scientific Elaboration: Consideration of this topic requires research by Christian writers, ecclesiastical art scholars, and theologians. When writing this work, the main sources of information were:
Alpatov M.V., Ikonnikov A.V., Ilyina T.V. , History of Russian architecture. Short course., Rappoport P.A., Podyapolsky S.S., Bessonov G.B., Belyaev L.A., Postnikova T.M., Rybakov B.A.
The cross-domed system of the temple
In accordance with the theme of the work, it is important to consider the history of the emergence of temple types in Rus', as well as their significance.
If wooden architecture dates back mainly to pagan Rus', then stone architecture is associated with Christian Russia. With Christianity, the cross-domed form of the temple came to Rus', typical of the Greco-Eastern Orthodox countries. The cross-domed temple is rectangular in plan, with four (or more) pillars, its interior is divided into longitudinal (along the east-west axis) parts - naves (three, five or more). The four central pillars are connected by arches supporting the drum of the dome through the sails.
The space under the dome, thanks to the windows of the drum, is flooded with light; it is the center of the temple. The cells adjacent to the dome space are covered with barrel vaults.
The entire central space of the temple forms a cross in plan, hence the name of the system of such a temple - cross-domed. The altar rooms of the apse are located on the eastern side of the interior, usually protruding in semicircles on the outside; the transverse space in the western part of the interior is called a vestibule, a narthex. In the same western part, on the second tier, there are choirs where the prince and his entourage were during the service.
In the exterior of the pre-Mongolian temple, a distinguishing feature is the segmentation of the facade with flat vertical piastres (according to Old Russian shoulder blades) into spindles. The semicircular completion of the spindle, the shape of which is determined by the covering, is called a zakomara.
2. The first temples
In 989, Grand Duke Vladimir began monumental stone construction. With the help of Byzantine craftsmen, the cathedral church of the Assumption of the Virgin was being built (completed in 996). Understanding the ideological significance of the first stone church for Kyiv, the prince allocated one tenth of his income for its maintenance, in connection with which the church received the name Tithes. In 1240, the temple was completely destroyed, as it served as the last stronghold of the defenders of Kyiv in their heroic struggle against the hordes of Batu Khan. And therefore, we cannot form a reliable idea about the original forms of this first monumental cult building made of stone in Rus'. The study of the remains of the foundations allows only the conclusion that it was a three-nave cross-domed building with a highly developed western part, which gave it a basilic character. Later, galleries were added to it from the north and south.
The interior view of the Church of the Tithes impressed the people of Kiev both with the complex multifaceted organization of space, which is not characteristic of wooden churches, and with the richness and colorful decoration. Numerous marble carved details found during archaeological excavations, including capitals, fragments of a mosaic floor, fragments of ceramic tiles covered with glaze, pieces of frescoed plaster, suggest that the Church of the Tithes was not inferior to the Byzantine ones in terms of richness of decoration. There is reason to believe that the temple was multi-domed, and this brought its silhouette closer to wooden churches, in which, to increase the capacity, individual log cabins were combined, but each had its own covering and completion.
The construction of the Church of the Tithes was probably part of the broader plans to give the "capital city" of the powerful "empire of Rurikovich" a worthy appearance. That is why the detinets was expanded and surrounded by a rampart with chopped walls, majestic palace buildings were built and a stone temple of the Virgin was erected - unprecedentedly large and magnificent. The compositional center of the city of Vladimir was Babin Torzhok, on which a bronze quadriga and statues were placed, taken by the prince in 988 from Korsun (Chersonese) as trophies. The ensemble of the square included the Church of the Tithes and the buildings of the princely court.
In the center of the city of Yaroslav, next to the main highway that connected the detinets and the roundabout city, in 1037, according to chronicle data, the construction of St. Sophia Cathedral began. It was conceived as the main Christian church in Rus' - the Russian Metropolis, which was opposed to Constantinople. Yaroslav, dedicating the temple to Sophia, as if emphasized his equality with the Byzantine emperors. From now on, the city of Kyiv, like Tsargrad, had not only the Golden Gate, but also the St. Sophia Cathedral.
The construction of a new ideological center cannot be considered outside the general political program of the Grand Duke - a program aimed at strengthening statehood and the dominance of the feudal nobility.
Sophia Cathedral was a five-nave cross-domed church, surrounded from the south, west and north by two bypasses - galleries. The composition of the cathedral is dominated by the main dome; it is surrounded by four smaller ones, behind which are lateral, lower domes. The central volume of the building is surrounded by a bypass gallery. The entire structure has a complex, dissected-compact shape with a pyramidal silhouette. The walls of the cathedral are laid out with Byzantine masonry - from flat brick and stone on lime mortar with the addition of crushed brick (in the 17th century the facades were plastered). In the interior of the Kievan Sofia, the methods of decoration and decoration characteristic of Byzantium were used: marble facings, smalt mosaics, fresco paintings. Sophia Cathedral affirmed the significance of the new religion and at the same time was a symbol of statehood.
Cathedral of St. Sophia in Novgorod is even more different from the Byzantine prototypes. It, like Kyiv, consists of a core, which has a canonical scheme of a four-pillar, five-domed, three-apse church and outbuildings. But the rooms surrounding the central part have a common height with it, forming a single, compact volume. The building was built of stone (later it was plastered).
The religious buildings of the Kyiv state are characterized by large scale, majesty, solemnity. The stone temple, towering above the ordinary wooden buildings, was visible from afar and therefore was of great importance in shaping the silhouette of the city. Taking this into account, the architects paid special attention to the upper part of the structure, which is more complex in composition compared to the dull, laconic surface of the walls of the underlying volume. This feature, which distinguishes ancient Russian churches from Byzantine ones, was further developed.
Differences of architectural schools
Already in the initial period of the formation of stone Russian architecture, its local differences were determined: the southern type of temples is characterized by a picturesque appearance, while the northern one is somewhat reserved and restrained.
The process of fragmentation of the ancient Russian state into separate principalities affected the scale of religious buildings of the 12th century. Instead of grandiose multi-domed cathedrals, smaller churches are being built with one dome resting on four internal pillars.
A large number of architectural monuments of the medieval era have been preserved in Novgorod and Pskov - the extreme northwestern region of Rus', which was not subjected to the Mongol invasion. In these cities in the XII century. A veche republic was created, limiting the princely power. The architecture here was distinguished by the simplicity of forms, a certain severity, and clarity of appearance. Churches were built small.
The silhouettes of Novgorod churches are compact and closed, the architectural forms are laconic. Their appearance was somewhat enlivened by picturesque masonry: the buildings were erected from roughly the same stone with layers of red brick (they were plastered later).
One of the best works of Novgorod architecture of the XII century. - the monastery church of the Savior on Nereditsa, destroyed in 1941. The bell tower at this church was the first in Rus', and the fact of its construction is reflected in the familiarity of local builders with the architecture of Western Europe (Novgorod had trade relations with northern European countries).
The spirit of the time is reflected in the severity and isolation of the appearance of the Savior of Nereditsa: the Romanesque churches of the 11th-12th centuries make the same impression. in Western Europe. The power of the walls is emphasized by narrow arched windows. The plane of the wall is dissected by pilasters (blades), but this is not a decorative detail: pilasters are protrusions of pillars on which arches bearing vaults rest. The facade wall thus ended with three arches (zakomars). All elements of the church had non-rigid outlines, architectural forms looked as if fashioned. The surfaces of the walls in the interior were completely painted with wonderful frescoes.
In the XII century. The Novgorod-Pskov Republic heroically fought off the Swedish and German knights. During this period, mainly defensive structures were built. A new rise in architecture takes place at the end of the 13th century, after the victory of the Novgorodians on Lake Peipus. The 15th century is the time for the further development of Novgorod-Pskov architecture. During this period, brick is no longer used; buildings are erected from chipped stone, the facades are covered with plaster. Decorative details appear.
In the XII - early XIII century. Kyiv has lost its significance as an all-Russian political and cultural center. Among the Russian specific principalities, Vladimir-Suzdal rose and came to the fore. Here, a bright and peculiar in its style stone architecture is formed. During this period in Rus', brick in monumental construction began to be replaced by stone. The technique of building buildings from hewn white stone developed, which reached a particularly high level in the Galician and Vladimir-Suzdal principalities.
Vladimir-Suzdal churches had a compact cuboid volume and were crowned with one dome. External masses and internal space are static. The buildings are enriched with stone sculpture and sometimes details made of gilded copper; the interiors are frescoed.
An outstanding work of Vladimir-Suzdal architecture is the Church of the Intercession on the Nerl River, a pearl of Russian architecture. The appearance of the temple is elegant, but at the same time modest, lyrical, captivating with bright optimism, soft poetry, grace. The architect created an enlightened, deeply human architectural and artistic image, expressing the moral and humanistic ideal, which in that era was clothed in a religious form.
Built in the princely residence in Vladimir, the Dmitrovsky Cathedral is notable for its developed decorative decoration and solemn appearance. According to the space-planning structure, this temple corresponds to the Byzantine canons. The spherical dome corresponds to the Byzantine prototypes, but it must be said that this form has undergone a significant transformation in Russian architecture. For a better removal of atmospheric precipitation, helmet-shaped coverings began to be arranged, their shape was emphasized, made more plastic, as a result of which the outlines of domes in the form of onions were developed, which became characteristic elements of the religious architecture of Russia.
The facade planes of the walls of the Dmitrovsky Cathedral are divided into thin, elongated semi-columns. Their verticality is interrupted and balanced by a horizontal arcature belt. However, the Dmitrovsky Cathedral, like other temples of Vladimir-Suzdal architecture, cannot be attributed either to the Romanesque or Transcaucasian type, or to the Byzantine. In its general appearance and in its spirit, this is a work of Russian architecture.
Religious architecture of the southern and western Russian lands of the XII-XIII centuries. was closest to the architecture of Kievan Rus, at the same time, its development went in line with the general Russian trends in architecture of that time. Cross-domed one-domed temples were also built here. The masonry was made of bricks. A well-known work of the South Russian architectural school is the Pyatnitskaya Church in Chernigov. The volume of the building is compact, assembled. The facades are divided by vertical profile rods, which give the building a dynamic upward trend. This impression is reinforced by the pyramidal-tiered grouping of vaults crowned with a high dome drum.
The dynamic rise of the middle arch with two semi-arches adjoining it on the sides, which replaced the static composition of three arches on the facade, is not only an artistic, compositional and decorative technique. This form reflects new space-planning and technical techniques that further distance Russian religious architecture from the Byzantine models from which it began its development.
If the facade wall ends with three arches, sinuses form between them, where precipitation is retained - rainwater and especially snow; increasing the middle arch contributes to their more effective removal. At the same time, the arrangement of side semi-arches reflects changes in the structure's internal structure. If the four pillars supporting the dome stand at equal distances from each other and from the walls, the interior space is divided into nine equal compartments. Meanwhile, for practical and compositional reasons, it was necessary to expand and highlight the central part of the space. The distance between the pillars has been increased, they have been moved closer to the walls. With a decrease in the span between the pillar and the wall, this gap no longer needed to be covered with a full barrel vault; here it was possible to erect even half of the vault. The semi-arches (to which the lateral semi-arches on the facade correspond) have the same constructive meaning as the oblique thrust arches protruding from the outside in Gothic cathedrals, which perceive the thrust of the central arch. These constructive techniques appeared in Rus' and France at the same time, in the second half of the 12th century.
The stepped-tiered arrangement of the vaults, which gives a dynamic increase in the masses towards the center, was also used for compositional reasons. In the interior, this emphasized the importance of the central part of the internal space and gave it aspiration upwards, and in the external volume of the church, the raised drum of the dome was not obscured when viewed from below from close points of view. This compositional technique was further developed already in Moscow architecture, at the end of the XIV-XV centuries.
exterior pre-Mongolian temple architectural
4. Architectural subtleties in the construction of temple decoration
The doorways in the monuments of the pre-Mongolian period are mainly entrance church doors, the large size of which was determined not only purely functionally, but also by the requirements of a certain representativeness. Early Kievan and Novgorodian buildings are usually reconstructed with large arched entrances, and the question of how these entrances were locked often remains unresolved. In any case, already by the XII century. a type of arrangement of church doors was developed, which became widespread in the architecture of Kyiv, Chernigov, Novgorod, Smolensk and a number of other lands. The doorway had protrusions of masonry on the sides, the so-called "shoulders", which covered the most vulnerable part of the door panels from the outside - the places of their hanging. Doors were opened inside. The method of hanging the sashes was different. Often a wooden block was inserted into the opening, and the wings rotated on ledges - "thrust bearings" that entered into special holes in its lower and upper strapping. In some cases, there are traces of metal hooks embedded in the masonry - bases on which door hinges were put on. Sometimes, for a more durable fastening of the bases in the masonry, special blocks of stone were planted under them (the Church of John the Theologian in Smolensk, 1160-1180).
Doorways, as a rule, had an architrave lintel made of oak beams, over which a discharge brick arch was laid out.
Outside, the shoulders and tympanum between the lintel and the arch were sunk into a small depression. In the architecture of Galician and Vladimir-Suzdal Rus', this type of opening was somewhat modified: from the outside it received a rich frame in the form of a so-called perspective portal, and in Vladimir and Suzdal the lintel became arched instead of an architrave. The internal slopes of the portals are very shallow and more like quarters.
In the stone construction of the pre-Mongolian period, two types of window openings were mainly used. One of them, the most common, dates back to the 11th century. This is a simple arched opening with parallel cheeks, sometimes recessed from the side of the facade into a small niche (Fig. 1).
Fig. 1. The main types of window openings of the pre-Mongolian period 1 - an opening with parallel cheeks; 2 - opening with internal and external slopes; 3,4 - small round and cross-shaped openings
The niche in this case had a decorative character, since the window was not inserted into it, but in a relatively arbitrary place in the middle of the span and either embedded during masonry, or held by a layer of plaster that approached it both from the inside and outside. In larger openings, windows were fastened to ties or to small beams laid in masonry, from which nests have been preserved in many monuments. Openings of this type are sometimes grouped in twos, threes or more. Somewhat later, side openings sometimes began to end not with a full arch, but with a half, forming in general, together with the middle arched opening, a complex multi-blade outline.
Around the middle of the XII century. along with the one described above, another type of opening appears - with divergent socket internal and external slopes and covered with two conical arched lintels connected by a narrow side. The window sill in such windows is not horizontal, but has pronounced slopes in both directions. This second type is borrowed from Romanesque architecture and is first found on the territory of the lands that most of all accepted the influence of Western building techniques, in particular in Vladimir-Suzdal Rus'. In white-stone buildings, the outer slopes of this type of openings are sometimes replaced by a multi-profile perspective frame (the Church of the Intercession on the Nerl, etc.). The window in the openings of the second type was installed in the place of the narrowest gap. There is a single example of another type of window opening, also dating back to Romanesque prototypes - a triple window, separated by columns, on the stair tower of the palace in Bogolyubov (1158). In addition, there are small window openings in the form of round or cruciform holes, sometimes illuminating the temple itself, and sometimes stairways and passages inside the walls.
In the monuments of pre-Mongolian Rus', the window windows were plank, with one or two rows of round holes 15-20 cm in diameter, into which glass was inserted. Between the round holes, triangular or rhombic ones were sometimes additionally arranged. There are also examples of windows with square holes, into which round glasses were inserted in connection with the technology of glass production of that time.
Conclusion
As can be seen from the main text of this work, the art of pre-Mongolian Rus' is characterized by such a feature as the monumentalism of forms. Unfortunately, not all architectural structures of that time have come down to us, and many have been preserved in a distorted form. But even they quite clearly indicate that the first stone buildings of Rus' were not the result of a mechanical copying of Byzantine images. However, in the middle of the XIII century. The Mongol invasion - a terrible catastrophe that befell Rus' - interrupted the development of Russian architecture for more than two hundred years.
Bibliography
1.Alpatov, M.V. Etudes on the history of Russian art. In 2 volumes / M.V. Alpatov - M. 1967.
Ikonnikov, A.V. A thousand years of Russian architecture./ A.V. Ikonnikov. - M., 1990.
Ilyina, T.V. / Art History. / T.V. Ilyina // Domestic Art. - M. 1994.
History of Russian architecture. Short course. -M. 1956
Rappoport, P.A. / Old Russian architecture/. P.A. Rappoport - M., 1970
Restoration of architectural monuments / S.S. Podyapolsky., G.B. Bessonov., L.A. Belyaev., T.M. Postnikova. - M., 2000
Rybakov, B.A. From the history of culture of Ancient Rus'. / B.A. Rybakov - M., 1984
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O. M. Ioannisyan
In the history of ancient Russian architecture, perhaps, there is no more complex and unresolved issue than the question of Christian religious architecture of the first centuries of the existence of Russian architecture. As is known, the development of monumental architecture (i.e., construction from durable materials - stone and brick) begins only after the adoption of Christianity by Russia at the end of the 10th century. True, there is information that before the official adoption of Christianity by Russia as the state religion in Kyiv, there already existed the Church of Elijah, mentioned in the Tale of Bygone Years in the text of the treaty between Rus' and Byzantium as early as 945. For a long time, the very fact of its existence remained debatable, and at present, the question of its localization continues to remain debatable.3 Until the remains of this ancient Kyiv temple will not be found, it is impossible to say anything definite about its forms. Therefore, the true history of Russian architecture begins with the construction in Kyiv in 989-996 of the Church of the Tithes, erected immediately after the baptism of Rus' by Byzantine masters sent from Constantinople.
The very initial stage in the development of ancient Russian architecture is inextricably linked with the architecture of Byzantium, from where master builders came to Rus' at the end of the 10th - 11th centuries, bringing with them the plinth masonry technique, the cross-domed type of the temple, the techniques and forms of stone construction. The number of construction artels in Rus' at that time was minimal - for the entire period in Rus'(mainly in Kyiv) only about two dozen monumental buildings were erected, while the very need for the construction of churches in baptized Rus' far exceeded the capabilities of the artels of master masons that she had at her disposal. These needs had to be satisfied by the forces of builders-carpenters, "woodworkers", whose art has been traditional for Rus' since ancient times. The construction of wooden churches immediately after the adoption of Christianity by Russia is also evidenced by the chronicle, which reports that after baptism, Prince Vladimir "ordered to chop down the churches and put them in the place where the idols were standing." Later, in the 12th-13th centuries, when the number of building artels in Rus' increased and the construction art became wider, the intensity of monumental construction, mainly associated with the princely order,8 still could not meet the needs of society in temple construction. Therefore, most of the construction of temples had to be taken by all the same artels of carpenters. Written sources repeatedly tell us about a very large number of churches and monasteries in such cities as Kyiv, Chernigov, Galich, Novgorod, Rostov, however, the number of monumental churches known to us in these cities is much less than the numbers called by the chroniclers. Even if we take into account that far from all the monumental buildings that have not come down to us pre-Mongolian eras are still discovered, anyway, most of the temples, of course, were wooden buildings. Most likely, these were the parish churches of Konchan in most large ancient Russian cities (with the exception of Novgorod from the second half of the 12th century and, apparently, Kyiv Podol from the turn of the 12th and 13th centuries), monastic churches not built by princely order, churches in those cities where there were no building artels, and, of course, virtually all rural churches.
If a lot of new things have become known about the monumental architecture of pre-Mongolian Rus' as a result of research in recent decades,9 then the wooden cult architecture of this era has been and remains the most unexplored page in the history of Russian architecture. Time, which did not spare even many stone temples of this period, dealt even more cruelly with buildings made of such a short-lived material as wood. The earliest of the wooden churches that have come down to us is the Church of Lazarus of the Murom Monastery, which is now in Kizhi , - dates back to the XIV century. It is known that the laws of development of stone and wooden architecture are different and are determined by differences in the characteristics of the material. However, existing and developing simultaneously, stone and wooden architecture could not help but influence each other, especially since both stone (or plinth bricks) and wood were built buildings that performed the same function - a Christian church. Moreover, the liturgical canons, to a certain extent, had to ensure the unity of many forms in monumental and wooden church building.
Researchers of ancient Russian architecture never lost sight of this circumstance and, trying to imagine what the pre-Mongolian wooden churches were like, they turned to monuments of monumental architecture. At the same time, most of them proceeded from the assumption that wooden architecture, which had deep roots in Russian soil, influenced the compositional features of stone churches. Since the types, as well as the forms and techniques of stone construction, were brought to Rus' from Byzantium along with Christianity, then, according to these researchers, working together with Byzantine architects on the construction of stone cathedrals, Russian masters, who were previously unfamiliar with stone construction, but who had centuries-old experience in the field of carpentry behind them, introduced some features of the usual wooden architecture into the composition of new stone buildings, which gave originality to the stone architecture of pre-Mongol Rus'.
At the same time, any possibility of the influence of the forms of stone architecture on wooden architecture was completely excluded. One of the most prominent exponents of this point of view, M. Krasovsky, wrote: “... our carpenters, while building wooden churches, adapted for them those constructive and artistic techniques that they were already familiar with, and those few that were lacking in their stock they had to invent themselves. There was nowhere to borrow from, because in the field of carpentry, Russians flowers, of course, stood ahead of the Byzantines, who built almost exclusively from stone and brick.
Yu. P. Spegalsky, on the contrary, believed that some forms and structures were originally formed in the work of masons and then (they were adapted to the features of wooden architecture.12
Some idea of the external appearance of the oldest wooden churches in Rus' could be obtained from the information reported and written sources ...
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APPENDIX.
LIST OF STONE CHURCHES OF THE PRE-MONGOLIAN PERIOD.
We arrange this list by destinies, and the destinies themselves by area, starting from Kyiv, namely: 1. Kyiv with its region, 2. Pereyaslavl. 3. Chernigov (with Ryazan and Murom), 4. Vladimir Volynsky, 5. Galich, 6. Turov, 7. Polotsk, 8. Smolensk, 9. Novgorod,10. Rostov-Suzdal (and 11. Tmutarakan).
In the list of churches in Kyiv itself, we place not only those that are positively known for being stone, but also all those built by the princes. A fairly significant number of these last churches are not mentioned in the annals and it is not given to know what material they were made of - stone or wooden. But on the basis of the considerations that we have expressed above, it is very likely to assume that they were all made of stone. To the positively known and alleged stone churches built by the princes, we add one wooden one, which is an exception, namely, the very first, built by Vladimir, St. Basil, then, so that the list of famous, princely churches in Kyiv was completely complete.
About the churches of Kyiv and appanages, with the exception of Novgorod, we borrow news from the original chronicle and its pre-Mongolian continuations, otherwise, from the annals of Lavrentievskaya and Ipatievskaya, and where we have not cited, you need to look at these chronicles (both or one of them) under those years to which the building of churches belongs. Regarding Novgorod, the source is the ancient Novgorod or 1st Novgorod Chronicle.
We preface the lists of churches in the three most important cities of pre-Mongol Rus—Kyiv, Novgorod, and Vladimir—with topographical remarks about the cities themselves.
1. Kyiv and its region.
Kyiv lies on the banks of the Dnieper, on the right, or, as it was said in the old days, on its Polish side. Its terrain does not represent a uniform or level plane, but consists of mountains and lowlands.
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changes. At present, it is located on two mountains - the old Kyiv and the Pechersk part, and in two lowlands - Podil and Khreshchatyk. Ancient Kyiv consists of: one mountain - the current old Kiek. And one lowland - Podil. Mount Starokievskaya is, so to speak, an earthen peninsula, namely, an elevated plane (40-50 sazhens above the level of the Dnieper, if not more) bounded by lowlands: from the south, a ravine transverse to the Dnieper, separating it from another flat hill, the current main street the city of Khreshchatyk, from the Pechersk part; “g east-northeast starting from the Dnieper mouth of the now mentioned ravine and lying between the mountain retreating from the Dnieper and this last low plane or plain - Podil. Prehistoric Kyiv and the original historical Kyiv (from the time of Askold and Dir) was on this mountain, occupying some part of it, but then it was extended to all of it, and also descended to Podol, as a result of which the other half of the city appeared on this latter. Throughout the mountain, Kyiv was spread by Vladimir and Yaroslav, and when he descended to Podol is positively unknown; but after Olga, under which, according to the chronicle (under 945), “people are not gray on the skirts, but on the mountain”, and more or less long before 1068, when the “merchant” is already on Podol and when, consequently, it was already part of the city, more or less populated and built up. In contrast to Podil (according to ancient Podillia), half of the city, located on the mountain, received the name, as in the now given place in the chronicle, namely “Mountains”. Regarding the part of the mountain occupied by the prehistoric and primitive historical city in the closest ancient sense of the word, that is, in the sense of a place surrounded by walls - a fortress or a kremlin, ordinary ideas are completely erroneous. It is usually accepted that the original city “occupied the northwestern (—eastern?) part of the Starokievskaya mountain, constituting its so-called Andreevsky branch” 1), i.e., a large or smaller area near the current Andreevsky Church. But the current St. Andrew's Church is located 50 sazhens 2) from the Church of the Tithes (across the road from it), and this latter was built by Vladimir outside the city near the country prince's terem yard or palace (the country prince's palace, which had a stone tower or tower among its buildings) . If the original city were where it is supposed to be, then the country palace would be located directly outside the city wall: but
1) Hazelnut. Review, foreword. page 1.
2) Having been in Kyiv for a very long time and not relying on our own memory, well, we indicate the distance according to the plan of Kyiv, equipped with a scale, which is attached in the book of Zakrevskiy: Chronicle and description of the city of Kyiv.
what is the purpose and what is the point of building a country palace immediately outside the city wall? This country palace was a pleasure summer palace, which had a large or smaller grove (larger or smaller park) for catching birds 1): is this last circumstance compatible with the fact that the palace is located directly outside the city? The original city was located at the “abduction” or vvoz, that is, the entrance, Borichev from below to the mountain 2). And the removal of Borichev went to the mountain, as we cited evidence above, not from the Dnieper, but from the Kreshchatitsky ravine 3). Therefore, it is clear that the original city was located in the area of the Mikhailovsky Monastery and that, on the contrary, the area of Andreevskaya and Tithe churches was a pre-Vladimir suburb. From 1745, a plan of Kyiv has been preserved, on which the ramparts of its ancient "city" or fortress are marked, as it should be thought, more or less preserved until then 4). Along these ramparts, the "city" of Kyiv consisted of four special cities closed together or one to the other. Of these four special cities, the northwestern one, in which St. Sofia, there is the city of Yaroslavov; southwestern there is a new city, built upon the annexation of Little Russia
1) Chronicle under 945 (according to Ipatsk sp.): “And the Derevlyans sent their best men, 20 in number, in a boat to Olza, and a pristasha near Borichev in a boat. Bebo then the water flows near (Lavr.: "along" - along) the Kiev Mountains and on the hem is not gray people, but on the mountain; the city was Kyiv, where there is the court of Gordyatin and Nikiforov, and the court of the prince was in the city, where there is now the court of Vorotislavl and Chudin, and the outweight was outside the city, and outside the city there was a yard of the tower and another, where there is a yard of demestiki behind the Holy Mother of God ( Tithes) over the mountain, be that tower of stone. Perevishesche - a place where nets for catching birds were hung on trees or on purposely stakes.
2) “Kiy (who, according to the chronicler, built the original city that remained until Askold and Dir, under 862) sits on the mountain, where Borichev is now taken away,” - in the introduction, Lavr. years old. 2nd ed. p. 8, Ipatsk. 2nd ed. page 5.
3) In the words cited above in the second note: “and landed near Borichev, then the water would flow” ... the chronicler wants to say: The Derevlyans landed not on the Dnieper near Podol or not in Pochaina on Podol, because then, on Podol, didn't live. And if they landed not on the Dnieper and not in Pochaina, then in the Kreshchatitsky stream, to which, therefore, there was Borichev descent (or from which Borichev entrance). And if Olga orders the ambassadors of the Emperor of Constantinople to say to the latter: “if you are also sick with me in Pochaina, as if I were in the Court,” then this should probably be understood as follows, so that Kreshchatitsky stream stopped only in small courts, and not in large ones, on which the emperor would arrive.
4) He is at Hazelnuts. in Review. between p. 24 and 25.
to Moscow in 1678 1) Regarding the other two cities - the southeastern one, in which the Mikhailovsky Monastery, and the northeastern one, in which the Tithes, Andreevskaya and Trekhsvyatitelskaya churches, it is necessary to think that the first is the original, prehistoric and historical pre-Vladimir city, and the second one was built by Vladimir. The chronicler calls the original city "gradok", making it clear that it was relatively small 2): it goes exactly to the southeastern city, in which the Mikhailovsky Monastery. The chronicle does not speak about the construction of a new city by Vladimir, but this construction must be assumed. He built his Church of the Tithes outside the city that was before him (in its small volume it was cramped and did not represent a place for a large church), near his country palace; he built it not as a brownie church, so that it could be imagined that he placed it in the courtyard of the palace, but as the main public one: of course, one cannot think that he left it on the field, and of course it is necessary to think that he surrounded it with a city (joining the latter to the former) 3).
Podol or the lower city, like Gora or the upper city, it is not known when, was surrounded by its own wall, which consisted of a fence of pillars, which is mentioned under 1161 (Ipatsk years, 2nd ed. p. 353 beginning,Lavrent. years old. under 1202). We have already said above that the Pochaina River, which now flows into the Dnieper beyond Podol, in ancient and old times before the beginningΧV ΙΙΙ in. (Berlin. pp. 114 and 148) flowed through the entire Podol: it flowed into the Dnieper, according to some testimonies, against the Kreshchatitsky ravine and in the same place with the Kreshchatytsky stream. Khreshchatyk or Khreshchatytskaya street, which runs along the former Khreshchatytsky ravine, and the Pechersk side are the new parts of the city (of which the first is not yet at all on the plan of 1745). The fortress of the Pechersk Monastery dates back to 1679, and the retrenchments that connected old Kyiv with the Pechersk fortress along the western
1) Zakrevsky Chronicle and description, p. 152.
2) Under 862
3) Before Vladimir, Kiev is "gradok"; with him, according to Titmar, Chronie. lib. VIII. With. 16, he is civitas magna, in qua habentur mercatus 8”: it is clear that Vladimir expanded it significantly. 1147, in the story about the murder of Prince Igor by the people of Kiev). This means that in the upper city there was a ravine over which a bridge was thrown. It is not known where to put this ravine (If memory serves us, then in the direction from Andreevsky entrance to Mikhailovsky, which is past the Catholic Church of St. Alexander, down to Khreshchatyk, as if traces of the ravine are still visible: is it not here to build a bridge ?)
native and hitherto preserved only in part, from the time of the Minichovskys (1732-37 G., Zakrevsky, p. 152).
Literature about Kyiv and its church antiquities: 1. A brief description of Kyiv, containing a historical list of this city, as well as an indication of the monuments and antiquities thereof. CollectedMaxim Berlinsky.SPb. 1820. 2. Review of Kyiv in relation to antiquities, ed. I. Fundukley.Kyiv, 1847 (with plans and facades of churches). 3. Chronicle and description of the city of Kyiv. CompiledII. Zakrevsky.Moscow, 1858 (Second revised edition of the same book: Description of Kyiv. Composition by Nikolai Zakrevsky. Newly processed and significantly enlarged edition. M. 1868, in two volumes.—We quote the first edition).
Churches of Kyiv itself:
Church of St. Basil, built by Vladimir in honor of his angel, either after his own baptism or - more likely - after the general baptism of the people (which is discussed above), in general, the very first church of his building, was erected on a hill, near the country tower palace, about which we they spoke above, at the place where Perun and other idols stood and where there was a public prayer site of the Kyivans, or the main of these latter; with the church built after the Tithes, it should have been in very close proximity to the west or northwest. Undoubtedly, it was wooden, although it is not said quite directly about this (for, on the contrary, it would certainly have been said directly if it had been made of stone) 1). After the construction, there is absolutely no further mention of it in the annals. The most likely thing that should be assumed about her is that, after a very short existence, she burned down in the fire of 1017, in which the Church of the Tithes burned out. To see our church in the ancient Church of the Three Hierarchs that has survived to this day in Kyiv (assuming that it was turned from wood into stone either by Vladimir himself or by someone after), as we said above, there is no reason: our church was in the immediate vicinity of Tithes, and the current Trekhsvyatitelskaya is almost half a verst away from it (and was located at the opposite end of Vladimirov city from it, - in its southeastern corner from the original city or Mikhailovsky, while Tithes - in the northwestern corner from the city of Yaroslavov or Sofia) . In the preserved
1) However, it is said almost directly: “and commanded (Vladimir) to chop down the churches and put them in place where the idols stand, and put the church of St. Basil on the hill” ..., letop. under 988
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Until now, the Church of the Three Hierarchs is most likely to see the Vasilevsky Church of Rurik Rostislavich, about which see below under № 20.
2. Church of the Tithes of the Mother of God. For details about it, see above, p. 95.
3. St. Sofia Yaroslavova. See also above, page 99 fin..
4. The Church of the Annunciation, built by Yaroslav on one of the gates of the new city he himself built, namely the main ones, called Golden.
5. Georgievsky Monastery 1), built by him, in honor of his angel.
6. Irininsky Monastery, built by him, in honor of the angel of his wife.
About the construction of all three churches, as well as Sophia, the chronicle speaks vaguely, without indicating either the beginning or the end of the structure, under 1037. All three churches were destroyed during the invasion of the Mongols or may be destroyed in the subsequent complete desolation of Kyiv. On the site of St. George's Church in 1744, the emperor. Elizaveta Petrovna built a new one that still exists (Hazel.,page 48). The Golden Gate (but not the church that was on them) of the church remains some ruins, and as for the Irininsky church, this is a question. In 1833, not far from St. Sophia Cathedral, the remains of a church were discovered from under the embankment: these remains, according to the location, a taken for the remains of the Irininsky church. But it is more likely to think about the Irininsky monastery that it was in the immediate vicinity of Georgievsky, and the ruins of our church are quite far from it; meanwhile near St. Sophia could be located not only the Irininsky monastery, but also all those stone churches that were in the upper city and the location of which remains unknown (Andreevsky Yanchin Monastery, Feodorovsky Votch Monastery, Virgin Pirogoshcha. Drawing of the ruins of the Golden Gate and the plan of the remains of the church, taken for Irininsky, — at Funkukley).
7. Dmitrievsky Monastery, built by Izyaslav Yaroslavich in honor of his angel, shortly after the death of his father, until 1062 (for the first “Hegumen Varlaam was taken from the Caves Monastery in this year - Nestor’s life of St. Theodosius). Son of Izyaslav Yaropolk († 1085) built another church in the monastery—St. Peter, which is directly called stone (chronicle under 1086). For a long time not exist-
1) That is, the church in the monastery, as well as further, he added, if there is no direct reservation, one church (and not many) should always be understood. We use the expression: the monastery of such and such instead of: the church of the monastery of such and such in order, together with the builder of the church, to designate the builder of the monastery, who, using the second expression, would remain unknown.
exists and where he was, remains unknown. Some believe it is near the Caves Monastery, others near the Golden-domed Mikhailovsky; much more likely and has some direct evidence for itself, the latter opinion (Berlinsk., p. 89, — “Dmitrievskiy vozvoz” and “Dmitrievskaya onion”, and the case can be represented in such a way that Svyatopolk Izyaslavich, who built the Mikhailovsky Monastery, included his father’s monastery in the fence of his monastery or otherwise extended and rebuilt it and gave it a new name (although in one legend of Paterik Pechersky, it is about Lavrenty the hermit, the Dmitrievsky monastery appears to be an independent monastery). ., with a great sin and wrong, the Pecheryans fell, naming Peter - Lavrent. years. under this year: it was a church, not a monastery).
8. The Nikolaevsky female monastery, built by the wife of Izyaslav, and known for the fact that the mother of Ven. Theodosius of the Caves (Nestor's Life of St. Theodosius). It is not known where it was, and whether it is the same with the later and current Desert Nicholas Monastery, located in the Pechersk part of the city, and a distance of about one verst from the Caves Monastery closer to the city, this is not at all a resolved issue, although it is usually accepted for an undoubted fact (The original place of the Nikolaev monastery is considered Askold's grave; but on Askold's grave at the time of the chronicler, therefore, much later, the time after Izyaslav Yaroslavich, there was no monastery, but there was a house church of St. Nicholas of a certain Olma, in the courtyard of which the mentioned grave was located, - under 882).
9. Simeonovsky Monastery, built by Svyatoslav Yaroslavich († 1075), unknown in what year, also probably in honor of his angel. It was located in the Kopyrev end of the city, which constituted the edge of Podol from Vyshgorod, i.e. from the north (Ipatsk years under 1147, 1150 and 1162, 2nd ed. pp. 250 beginning, 283 subfin. and 354 fin.: about Kopyrev, the end of it, under 1140, the beginning. and Lavr. years old. under 1102). According to Kalnofoysky, in his time, in the first half of the 17th century, the church of St. Simeon (some) stood (somewhere) above Podol itself (at Zakrevsk. p. 146 beginning, cfr Berlinsk.72, which, on the basis of Paterik Kossov, seems to mean the same church as Kalnofoysky, but indicates its location, not in accordance with the testimony of the annals about Svyatoslav Monastery).
10. Monastery Mikhailovsky Vydubitsky (actually - Vydubitsky), built by Vsevolod Yaroslavich and existing to this day. It is located outside the city, two versts from the Pechersky Monastery down the Dnieper, on the very bank of this latter. Cer-
the lamb, founded in 1070 and consecrated in 1088, also exists to this day, but far from being in its ancient form (the eastern half of the church, washed away and destroyed by the recent flood of the Dnieper, was rebuilt—Berlinsk.page 51, and then the whole of it, as far as possible, was redone in a later way - the plan and facade Hazelnut.) 1).
11. Pechersky Monastery. About its stone church, built almost simultaneously with Vydubitskaya, in the course of 1073-1089, and half destroyed during the invasion of the Mongols, see above p. 106.
12. Andreevsky Yanchin Monastery, for women, built by Vsevolod Yaroslavich for his daughter Anna or Yanka, who became a monk as a virgin. The church was founded in 1086 (the consecration in the Hypatian chronicle is mentioned under 1131, but here, in all likelihood, one should understand not the original, but the new after amendments due to fire, dilapidation, or simply made for the purpose of improvement). For a long time the monastery has not existed and where it was is unknown (The grounds on which Berlinsky believes it is near the Church of the Tithes, p. 69, are completely unfounded).
13. St. Michael's Golden-Domed Monastery, built by Svyatopolk Izyaslavich and still existing (on the edge of the Starokievskaya mountain to the mouth of Khreshchatyk into the Dnieper). Church founded in 1108 and no one knows when completed (builder† 1114), also exists to this day, but without the ancient domes, which were destroyed during the invasion of the Mongols or collapsed after, and with later additions (see more about it above; its plan and facade are Hazelnut, and one plan Tolst. and Kondak. in IV issue Russian antiquities).
14. Monastery of Bogoroditsky Klovsky or on Klov, built by the former abbot of the Caves Monastery, the successor of St. Theodosius, after the Bishop of Vladimir, Stefan, on behalf of the builder, called Stefanech in the annals, and he himself named Vlakherna after Vlakherna of Constantinople (Nestor's life of St. Theodosius, end). The monastery is mentioned under 1096, and the church, it is not known when it was founded, was completed in 1108 ... The monastery in
1) The name of the tract on which the monastery was built - Vydybychi, the later tradition derives from the fact that the idol of Perun, thrown by Vladimir into the river, landed against it on the banks of the Dnieper, since at the same time the pagans shouted to him: "dump (swim) our God" . In fact, the name probably comes from the fact that there was a ferry across the Dnieper and that the ferry piers were called in ancient times vydybichi (to pull out, swim out, land on the shore).
standing time does not exist, having been destroyed in the invasion of the Mongols or after. According to the ancient one, it was located outside the city to the field, and according to the present one, in the Pechersk part of the city on the western outskirts. At present, its place is the 1st city gymnasium, which replaced the Klovsky Palace of the Caves Monastery, which was here after the monastery.
15. Church of St. John, founded in 1121, in the reign of led. Prince Vladimir Vsevolodovich Monomakh, it is not said by whom (Ipatsk letop.), but in all likelihood - by himself 1), in the Kopyrev end, which we spoke about above (№ 9), which has not existed for a long time.
16. The Fedorovsky Monastery (among the later ones with the nickname Votch or Father, that is, fatherly in relation to the descendants of the creator), built by Mstislav Vladimirovich in honor of his angel. The church was founded in 1128... It has not existed for a long time, and regarding the location, one can only say that it was in the city itself, and “not on Podil, but on Gora (and just behind the bridge from St. Sophia in the direction of the Church of the Tithes and St. Michael's Monastery - Lavrent and Ipatsk chronicles under 1147).
17. The Church of the Virgin Pirogoshcha or Pirogoshcha, founded by the same Mstislav Vladimirovich in 1131 (Laurus years) and completed in 1136 (Ipatsk years). It was built in honor of the icon, or an icon of the Mother of God was placed in it, which either gave it orreceived from her the name Pirogoshcha and which was brought from Constantinople and on the same ship with the Vladimir Icon of the Mother of God (Karamz. II, note 388). In the Lay on Igor's Campaign, it reads about her: “Voices are winding across the sea to Kyiv. Igor is driving along Borichev to the Holy Mother of God Pirogoshcha. Therefore, she was on the Mountain or in the upper city.
18. Kirillovsky Monastery, built in an unknown year led. book. Vsevolod Olegovich, grandson of Svyatoslav (1138-1146, Lavrent. years. under 1195 and Ipatsk. under 1194). It was located in the tract Dorohozhychi or Dorozhychi (Ipatsk. 1171 beginning), which was part of the field of Kyiv on the western side (under 1179 in the Ipat Chronicle it reads: “of the same summer, Princess Vsevolozhaya reposed, took the Chernechsky sniper and was supposed to be in Kyiv at St. Curil’s, I would have created it myself. ”It should not be understood here that the wife of our grandson Vsevolod, also named Vsevolod, who this year is given wasfrom Poland, about which immediately below, and the widow of our Vsevolod himself. She founded the monastery of St. Cyril in that
1) In the annals it is written: “Lay the same summer the church of St. Ivan” ... i.e. words are probably missing: Grand Duke, Vladimir Vsevolodovich and etc.
meaning that she completed his creation after the death of her husband). Until 1786, the St. Cyril Monastery existed in Kyiv, the building and site of which are now occupied by charitable institutions and a home for the insane (Berlinsk, page 116 and Zakrevsk.p. 130). This former monastery, from which a church has survived to this day, is considered to be our Kirillovsky. But it was located at the end of Podol and its location does not coincide with ours (the place of Dorohozhychi, under which our monastery was located, is not exactly known, but it is certain that they were not on Podol, but from the west, years under 980, - a parking lot Vladimir, who at one time could not stand on Podil and to besiege Kyiv from the side of this latter).
19. Church of St. Basil, built by Svyatoslav Vsevolodovich, the son of the previous one, in 1183, on the Great Court (Ipatsk. years.), That is, at the main grand ducal palace in Kyiv, which was Yaroslavov(ibid. 1150, 2nd ed. page 288 fin.: "at the Great Courtyard on Yaroslavl") and which, as it must be assumed, was near St. Sofia.
20. Church of St. Basil, built led. book. Rurik Rostislavich in honor of his angel, in 1197 at the New Court (Ipatsk. years.). Unfortunately, we do not know where the New Court was located; but with all probability we assume that the current Three Saints Church, renamed from Vasilevsky in later times, is precisely the remains of the church built by Rurik Rostislavich (princely palace, formerly near Ugorsky, Lavrent. and Ipatsk. lett. under 1151 fin . not called new).
One of the two Vasilyevsky churches in 1231 was a monastery (Lavrent. years.).
21. The Spassky Monastery on Berestovoye, located not far from the Pechersky Monastery, closer to the city. For the first time it is mentioned under 1072, it is called his abbot Herman. In 1096, the Polovtsy, who raided Kyiv, burned out in the vicinity of the Pechersk Monastery—according to the reading of the Laurentian Chronicle: “Stefanov Monastery and the village (i.e. villages) and Germany” (incorrectly printed: “and the village of Germana”), according to reading the Hypatian chronicle: "Stefanech monastery, village and Germanech". Under Germana and Germanech, obviously, the monastery of Germanov should be understood, as under the monastery of Stefanech - the monastery of Stefan (Klovsky, № fourteen). It is highly probable to believe that the aforementioned Herman is understood here and that it was he who was the founder of the monastery. Subsequently, the monastery was owned by the Monomakhovichi family (in 1138 the daughter of Vladimir Monomakh Evfimiya was buried in it, then his son Yuri Dolgoruky and the son of the latter Gleb; in 1185 Grand Duke Vsevolod took his hegumen Luka as bishop of Rostov). One of the Monomakhoviches, most likely
her - Yuri Dolgoruky, and built in the monastery that stone church, which in the later perestroika exists to the present day (about it above, p. 81).
22. Under 1147, the church of St. Michael, the "Novgorod Goddess", located in Podil, at his trading place or market, that is, the church of St. Michael, which was the prayer of the corporation or workshop of the Novgorod merchants and built by them. It is highly probable to assume that this church was made of stone and not of wood. (We spoke about the improbability of the news of the Nikon chronicle that in 1008 Metropolitan John I erected in Kyiv a stone church of the removed apostles Peter and Paul,—I, 112, we spoke above,—p. 6).
Now listed churches in Kyiv in alphabetical order (in case of references): Andreevsky Monastery No. 12, Berestovsky m. No. 21, Annunciation at the Gates No. 4, Virgin Mary No. Tithes2, Bogoroditsy Klovsky No. 14, Bogoroditsy Pirogoshcha No. 17, Vasilievskaya No. 1, 19 and 20, Georgievsky metro station No. 5, Germanech metro station No. 21, Desyatinnaya metro station No. 2, Dmitrievsky metro station No. 7, Irininsky metro station No. 6, Ioannovskaya No. 15, Kirillovsky m. № 18, Klovsky m. No. 14, Mikhailovsky Vydubitsky m. No. 10, Mikhailovsky Golden-domed m. No. 13, Mikhailovskaya No. 22, Pechersky m. № 17, Spassky m. No. 21, Simeonovsky m. No. 9, Stefanecha m. No. 14, Trekhsvyatitelskaya №№ 1 and 19, Feodorovsky m. No. 16.
In the area of Kyiv stone churches were:
23. In Vyshgorod in honor of the martyrs Boris and Gleb, built by the Svyatoslavichs and Vsevolodovichs, which, it is not known when it was begun, was consecrated in 1115. Does not exist.
24. In Kanev in honor of St. George, built, in all likelihood, with the appointment of being the cathedral bishop of Yuryevsky, led. book. Vsevolod Olegovich in 1144. Does not exist.
25. In Belgorod, the Episcopal Cathedral Church in honor of Sts. apostles, built by Prince. Rurik Rostislavich in 1197 (Ipat. years.). Does not exist.
2. PEREYASLAVL.
1. Cathedral of the Archangel Michael. The first stone building was built by Bishop Ephraim, consecrated in 1089; after a short standing, it fell in 1123 (according to Ipatsk in 1124). The second, built by no one knows who, half collapsed in 1230 from an earthquake, and was finally destroyed, probably during the capture of the city by the Mongols in 1239, when the city was burned (Ipatsk years under 1237 to talk about the destruction of the church by the Mongols put -
telno). The current in their place is the end of the X 7th century (Arandarenko, III, 422).
2. Church of St. Theodora, who was at the gates or the city, that is, the city fortress, or the cathedral fence.
3. Church of St. Andrew, who was “at the church at the gate” (so Ipatsk., in Lavrent.: “at the church from the gate”), t. e., it seems, at the previous church. Both were built by the aforementioned Bishop Ephraim and are mentioned under 1089 (Ipat. 1090). For a long time, probably from the invasion of the Mongols, they do not exist.
4. The Church of the Virgin in the princely court, founded by Vladimir Monomakh in 1098 (Ipat. sheet). Does not exist.
In 1072, the monastery of Ioannovsky was mentioned in Pereyaslavl, which, in all likelihood, was a prince. On this basis, it is very likely to assume a stone church in it. At present, the monastery does not exist and remains completely unknown and its former place(ArandarenkoIII. 373. On the improbability of the news of the Nikon chronicle, that in 1008 Metr. John I erected a stone church of the Exaltation of the Holy Cross in Pereyaslavl,—I, 112, we said above,—p. 6).
5. Church of Boris and Gleb on Alta (or Lta, hence the Letskaya, Lyatskaya, Lyadskaya goddess), at the site of the murder of Boris, 3 versts from the city. It was founded by Vladimir Monomakh in 1117 and completed before his death in 1125. According to the chronicler, it was beautiful, created by the care of many (Lavrent. years. under 1125). Hasn't existed for a long time.
6. In the Pereyaslav region, one city is known that had a stone church, namely Gorodets or Gorodok, located opposite Kyiv, on this side of the Dnieper. In 1152, the stone church of St. Michael, which had a wooden top (Ipatsk years. under this year beginning: about the city's belonging to Pereyaslavl right there and ibid. 2nd ed. p. 314 and Lavrent. years old. under 1151, 2nd ed. page 318 sqq ).
For later and current church Pereyaslavl, see Notes on the Poltava province 77.Arandarenko. Part III , Poltava, 1855, p. 364 sqq.
3. CHERNIGOV (WITH RYAZAN AND MUROM).
1. Spassky Cathedral, which exists to this day. It was laid down by Mstislav Vladimirovich (Tmutarakansky), probably in 1036 and remained after his death, which happened in the same 1036, folded so much, "like standing on horseback with a handful of hands." By whom and when it ended is unknown; most likely believe
that not Yaroslav, who, being occupied with his Kyiv buildings (begun precisely after the death of Mstislav), hardly had the time and desire to take care of the Chernigov Cathedral, but his son Svyatoslav, whom he left the appanage prince of Chernigov and who died in 1075. After the burning of Chernigov by the Mongols (Ipatsk years), the cathedral remained without renewal until 1675; in this last year it was somewhat corrected by the zeal of a private individual; but in the fire that occurred in 1750, he suffered so much that his domes fell and the tower that was with him (which we spoke about above. - locally called and called the tower) collapsed to half. After this, it was finally renewed by the government, with a significant alteration to a new one, in 1790-98 (at the same time, the collapsed tower was built on, having received a very ugly cone-shaped top, and in parallel to it, on the other corner of the cathedral, another was built, of the same shape, tower). See article M. Markova:"On the sights of Chernigov", placed in the Readings of the General. East and Ancient., the third year (1847),№ 1, Mixture, p. 15, and an article by an unknown person: "Chernigov", placed in the Chernigov Diocesan News of 1863, also byReverend Macariusin East. R. Ts., vol. I, 2nd ed. page 61, and A. Ratshinain the Complete Collection of Historical Information on Monasteries and Churches, p. 544. We do not have a plan for the cathedral and conclude that it is not particularly large because the height of the main dome, which is now 5. from the floor 15 fathoms (Mark.); see its current façade in the publication gr. Stroganov:Russian Art by E. Viollet-Le-Duc and Architecture in Russia from the 10th to XVIII century, St. Petersburg. 1878, and from the same source in the Müller-Motes Dictionary Fig. 1166.
2. Church of the Annunciation, she is also St. Michael, in the prince's court, built by Prince Svyatoslav Vsevolodovich (grandson of Oleg, great-grandson of Svyatoslav), founded in 1174, consecrated in 1186 (Ipatsk .. letop .. cfr Laurel. under 1227 fin).
To these two churches, with some probability, a third one, the martyrs Boris and Gleb, can be added, in later times a monastery (Lavrent. years. under 1231), built by Prince. David Svyatoslavich († 1123, father of Svyatosha, Ipatsk years under 1162, 2nd ed. p. 855 beginning).
In the entire region of Chernihiv, not a single stone church is positively known; but two may be supposed as such, viz.:
Firstly, the unnamed church in Murom, which was created by Prince Yuri Yaroslavich of Murom, who died in 1174. than about a wooden church, and although Murom was the capital of the inheritance of the most recent
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and, so to speak, the most wretched, but one stone church is not an impossible task. Probably, our unnamed church is the Church of the Nativity of the Virgin, which later became the Cathedral of Murom (life of Peter and Fevronia).
Secondly, the Church of the Martyrs Boris and Gleb in Ryazan (the old one, see p. 696 in the first half of the volume), mentioned under 1195 and formerly an episcopal cathedral. There are absolutely no positive grounds and indications to consider this last church a stone one; but we are disposed to think this because she was a cathedral episcopalian. True, we know of another pulpit, which probably remained attached to the wooden church throughout the entire pre-Mongolian period—Turov. But Ryazan, not particularly brilliant in a number of destinies, was not a decrepit and fallen inheritance, like Turov, but, on the contrary, a destiny striving to occupy a better position. Therefore, it is more likely to assume here not that they have given up on such concerns as the construction of stone churches, but the opposite.
4. VLADIMIR VOLYNSKY.
The only positively known stone church is the Cathedral Church of the Mother of God, built by Prince Izyaslav Mstislavich (Karamz. III , approx. 3) until 1160, in which it is painted (Nikon. years. II, 189). With the later annexes of the Uniates, in whose possession it was, and with collapsed domes, it still exists in the form of an abandoned ruin. See about it and the appearance of its remains in the Monuments of antiquity in the western provinces of the empire, issue I, St. Petersburg. 1868
Near Vladimir there was a monastery called the Holy Mountain, founded no later than the middle of the 11th century (Nestor's Life of St. Theodosius, according to the ed. of Bodiansky l. 13 rev. beginning) and, if not from the very beginning, the former, then subsequently became, as it seems, a monastery princely (Ipatsk. let. under 1223). As such, it is very likely to assume a stone church in it (According to the "Shematism" of the Uniate monasteries, published in Lvov, in 1867, p. 111, the monastery of the Holy Mountain under the name of Zagorov exists to this day).
Of the cities of the Vladimir region, we know a stone church in only one, namely Goroden, which is currently the town of Minsk province, Pinsk district, Gorodnaya or Gorodno, about which in the Ipat Chronicle under 1183 (2nd ed. p. 428) it reads: “that the same summer, Goroden was on fire all over and the stone churches, from the brilliance of lightning and the sound of thunder.
In the city of Melnik, located (and still located in the form of a town) on the Western Bug between Brest-Litovsk and Drogich-
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nym (up from the first, cfr Ipatsk. years old. under 1288, 2nd ed. page 599 fin .), shortly after the invasion of the Mongols, the icon of the Savior the Deliverer is mentioned, which was located in the Church of the Virgin and enjoyed special fame in its area, being “in great honor” (Ipatsk years under 1260, 2nd edition p. 560). One might think that a stone temple was erected for the venerated icon.
Like the Melnitsky Savior, Nikola Zhydychinsky is also mentioned, who was located not far north of Lutsk on the river. Styri (the town of Zhydychyn still exists, cfr Karamz. VI, approx. 629, p. 101), to which the princes went to bow and pray (Ipatsk years, under 1227, beginning).
(It is also mentioned in the Ipat Chronicle under 1268, 2nd ed. p. 573. The monastery of St. Michael the Great, located in Vladimir itself. The name of St. Michael the Great, repeated twice, seems to suggest that the monastery was especially important. But no We don't have any information about it yet).
5 . GALYCH.
In the area of the Galician chronicle, not a single church is directly called stone for the entire pre-Mongolian period. But with all probability should be considered as such:
1. Church of St. John the Baptist in Przemysl, which our chronicles do not mention at all, but which, according to Dlugosh, was founded by the second prince of the region, Volodar Rostislavich(† 1124) and which, as one must think, was then the cathedral bishop of Przemysl (see above about dioceses in the appendix to the chapter on administration). Dlugosh writes: Wolodor Praemislicnsis dux moritur et in ecclesia S. Ioannis, quam ipse fundaverat, Praemisliae sepelitur (Lib. IV, ed. 1711 p. 425): fundaverat— founded suggests a stone rather than a wooden church.
2. Church of the Mother of God in Galicia, the former episcopal cathedral. In 1219, the Hungarians, who owned Galich, fighting off the siege, created a city or batteries on this church (Ipat. years. under this year); if not quite, then almost quite obviously, that the stone church should be understood, and not the wooden one, for the latter would hardly be able to withstand the weight of the hail.
6. T U R O V.
Βο in the whole region of Turov, which was the inheritance of the descendants of the eldest son of Yaroslav Izyaslav and thus the former inheritance of the oldest, not a single stone church is mentioned. The annals are completely silent about the episcopal cathedral church itself.
It is quite possible that in fact there was not a single stone church in the region during the entire duration of the pre-Mongolian period, and that the cathedral church itself remained wooden throughout it. Turov Izyaslavichi, after the death of Izyaslav's son Svyatopolk, who occupied the throne of the Grand Duke from 1093 to 1114, completely lost all significance and completely deteriorated, so that in the subsequent time we do not see any of their participation in the common affairs of Rus', as if they were separated from it and ceased to exist for her. It is quite probable and possible that the shabby princes, who did not play any role among other princes and, so to speak, were removed into the village life of the landowners, did not at all care about decorating their possessions with stone churches. There is nothing incredible and impossible in the fact that even the episcopal cathedral church itself remained wooden throughout the entire period. It is not entirely clear that the aforementioned Svyatopolk Izyaslavich himself did not build the stone cathedral church. But this can be explained by the fact that all his cares and all his means were devoted to the construction of the Kyiv Mikhailovsky-Golden-Domed Monastery, which, among other monasteries, really was a magnificent monastery.
About the current town of Turov in relation to the churches, of which there are four in it (two parish, one ascribed and one cemetery), and which are all new buildings, see the Historical and Statistical Description of the Minsk Diocesearchim. Nicholas. SPb. 1864, p. 275.
7. POLOTSK.
1. Cathedral Church of St. Sofia. In the life of Rev. Euphrosyne of Polotsk reads that for some time she asceticised “in the golbets stone” of this church (Memorable old Russian lit.Kusheleva-Bezborodko IV, 174), i.e., in its lower floor or cellar, which cellars near churches will be discussed below. This evidence is not particularly definite and can be understood in such a way that the golbets and the foundation were stone, and the church itself was wooden. However, it seems to us most likely to think that the whole church was made of stone. The structure of the stone church can be assimilated to the famous Vseslav Bryachislavich († 1101), whose care for his churches is indirectly confirmed by the fact that he robbed others (Novgorod St. Sophia Cathedral).
2 and 3. Two churches of the Savior and the Mother of God in two monasteries, female and male, created in one place by Ven. Euphrosyne († in the second half of the 12th century, after 1156) and located outside the city, on the site of the episcopal village(ibid. p. 178 sqq). The first of them, built in the course of 30 weeks(ibidd.), exists up to the present.
8. SMOLENSK.
1. The Cathedral of the Assumption of the Mother of God, built by Vladimir Monomakh in 1101 (Ipatsk. years.). Existed before X VI in. The current time of Tsar Alexei Mikhailovich (Historical and statistical description of the Smolensk diocese, p. 240, beginning sqq ).
2. Church of Sts. Boris and Gleb, near the place of the murder of the latter 1), at the mouth of the Smyadyn river (which flowed into the Dnieper and is now dry), half a verst down the Dnieper from the Svir suburb of the city, built by Prince. Rostislav Mstislavich, founded in 1145 (Novgor. 1 years. under this year, Ipatsk. years. under 1197). At present, only small remnants of the walls have survived from the former church, half a yard high(ibid. p. 210 sqq.).
3. Church of St. John the Theologian, built by Roman Rostislavich, son of the previous († 1180), which “decorate with every church building and icons, with gold and finipt decorated” (Ipatsk years under 1180). It still exists, but with a new dome (and is located under the mountain, called Bogoslovskaya from it, between the Svir suburb and the city, ibid. pp. 220 sqq.).
4. Archangelo-Mikhailovskaya Church, built by David Rostislavich, brother of the previous(† 1197), about the beauty and wealth of which the chronicle says: “there is no such thing (churches) in the midnight country, and everyone who comes to her marvels at her pretty beauty, icons with gold (and silver) and pearls and precious stones are decorated and filled with all grace” (Ipatian years under 1197). It exists to this day (and due to its location in the Svir suburb of the city, it is differently and most called the Svir Church, ibid. pp. 218 sqq., above about it p. 80).
9. NOVGOROD.
Novgorod is located on the Volkhov, 4 versts from its sources from Lake Ilmen, and precisely on both sides of the river and in such a way that on both sides there is almost an equal part of the city. Half of the city, lying on the left bank of the river, is called the Sophia side of the St. Sophia Cathedral located on it, on the very bank of the Volkhov; half of the city, lying on the right bank of the river.
1) About the place where Gleb was killed, there is a chronicle: “go from Smolensk (Dnieper), as if it were ripe, and stand on Smyadina in the outpost ... in that Aby message, Glebov’s ship was yash, and baring his weapon” ...
It is called the Trade Side from the shopping arcades located on it (which are also on the very bank of the Volkhov and almost vis-a-vis against the cathedral, and between them and the cathedral across the river Volkhov bridge).
We have already said above that the topography of Novgorod arouses bewilderment. The courtyard or palace of the princes of Novgorod was located on the Trading Side (from the edge of the shopping arcade, opposite the Volkhov; from Yaroslav Vladimirovich or the Great, the former prince of Novgorod, it was later called Yaroslav's court); but the cathedral church of the bishops was not placed in the vicinity of the palace, as it should have been, but on the other side of the city, and after the fortress that existed or did not exist around the palace, we find it around the cathedral. This seems to indicate that when Christianity was established in Novgorod, the princes found it inconvenient to place bishops in the city itself, and that, having placed them in the suburban and riverside settlements (which could then be the Sofia side), they considered it necessary to protect them from their original flock by means of deliberate fortresses. The dimensions of the Sophia fortress lead to the same conclusion. Even today these dimensions are not particularly large, but in ancient times they were even smaller; consequently, it seems clear that its original purpose was to serve precisely as a fence for those living near the cathedral, i.e. for the bishop with his kliros, and not as a seat of siege for all the inhabitants of the city 1).
Be that as it may, but the original and for a very long time the only fortress of Novgorod was not a fortress around the entire city or any of its sides, but only a fortress around St. Sophia Cathedral. The Novgorodians, as one should think, did not care for the walls of the city itself for a very long time because they hoped for their swamps, which saved them from Batu and because of which Andrei Bogolyubsky in 1169 had to undertake a campaign against them in the winter (which ended on this reason the saddest failure). The construction of the Sophia fortress, which the Novgorodians originally called the "city", and then Detinets and (according to Moscow) the Kremlin, on the basis of what has just been said, should be assimilated by St. Vladimir. After Vladimir, according to later Novgorod chronicles, it was renewed by Yaroslav in 1042 or
1) In Rostov, around the Episcopal Cathedral, exactly the same Kremlin was built as in Novgorod. The purpose of this last Kremlin cannot be doubted, that is, it cannot be doubted that it was built to protect the bishops of Rostov from the pagans among whom they were installed. The same could be done in Novgorod, to protect the bishops from the first, very unreliable, Christians.
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1044 1). This first fortress was wooden and remained so until 1116. In this last year, Prince Mstislav Vladimirovich laid its stone one, and more or less expanded it2). After 1116, the wall of the fortress or the Kremlin was repeatedly renewed. The current Kremlin wall is a "perfect renewal" of the ancient wall, made by order of Peter the Great in 1698 (with an amendment made in 1818 3).
The Sofia side of the city was surrounded by an earthen rampart three sazhens high in 1383 4). And on this rampart a wooden city was erected in 1534 5).
The trading side was surrounded by the same rampart in 1387 6), and along the rampart by the same city in 1537 7).
(The ramparts of both sides remain to this day. In the rampart of the Sofia side, on the road to the Yuryev Monastery, there is a round stone tower, known as Belaya 8). In Novgorod, we had to hear the fable that this tower dates from the time of Archbishop John, during which there was an invasion of Suzdal (in 1169) and that the icon of the Sign was carried out on this tower. But during the invasion of Suzdal, there was still no city near the Sofia side, and the Novgorodians defended themselves on it from enemies hastily and purposely arranged fort - 1 Novgor. years., and the icon of the Sign was taken out to the prison "on the Tithes", that is, against the Tithes Monastery, - 4 Novgor. and 1 Pskov. lett. The tower is probably from 1383, and maybe even from 1534. And if she seems too
1) In 1042 on the 8th Novgorod. years., - under 1116; in 1044 according to the chronicle. at Karamz., - II, approx. 35 fin..
2) Novgorod. 1st years.; the chronicle does not say directly that it was made of stone, but firstly, the expression “lay” is used, which indicates a stone structure. Secondly, in the same year a stone city was founded in the suburbs of Novgorod - Ladoga ( ibid .). As for the extension, it is not clearly defined. The entire place of the chronicle: “in the same summer, Mstislav lay Novgorod bolii parvago” (If in the same chronicle under 1262 it says: “cut down the city of Nov”, then it should not mean the Kremlin of Novgorod, but some new city, cut down by the Novgorodians in their area (Neuhausen, Neuschloss?).
3) Gr. TolstoyShrines and Antiquities, p. 65.
4) 3rd Novgorod. years old. (by Karamz. V ,approx. 137, p. 56; it was dug in by a moat in 1372).
5) Sofia. Time, ed.Stroeva II, 380.
6) 3rd Novgorod. letop..
7) Sofia. Time. II, 398.
8) Her image in gr. Tolstoy at the beginning of the book.
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swarm, then bad weather and the unspecial care of her Novgorodians made her obsolete).
In relation to the city police, and partly to the state administration, Novgorod was divided into parts, which were called ends, and of which at first there were five, and then several more were added. (Of the original five ends, three were on the Sofia side: Lyudin or Goncharsky - part of the city from the St. George's Monastery, Nerevsky - part of the city on the opposite side and Zagorodsky, that is, located outside the city of Sofia - in the middle; two on the Trade side: Slavensky - the upper large half of the side along Plotnitsky, now Fedorovsky, stream 1), and Plotnitsky, the smaller half of the side behind this stream.
Literature about Novgorod: Historical conversations about the antiquities of Veliky Novgorod, Moscow, 1808(Metr. Eugene) ,Historical research on the antiquities of Novgorod, L. Muravieva, St. Petersburg. 1828; About the location of ancient Novgorod, historical researchIvan Erasov, Novgorod, 1851. Actually about church Novgorod: Archaeological description of church antiquities in Novgorod and its environs, archimandrite (who died a bishop) Macarius, in two parts, Moscow, 1860; Shrines and antiquities of Veliky Novgorod gr. M. Tolstoy,Moscow, 1862 (attached to the book: a plan of Novgorod, a map of its environs, a plan and facade of St. Sophia Cathedral).
CHURCHES IN NOVGOROD ITSELF AND ITS SURROUNDINGS OR IN ITS OUTSIDE:
1. St. Sophia, the Cathedral Bishops' Cathedral. 1045-1052. See about him above, p. 107 fin. 2).
2. Church of the Annunciation on the Settlement, founded by Prince. Mstislav Vladimirovich in 1103—the Settlement was a suburban prince-
1) In the part of the city that was called and is called Slavno, from which the name of the end and which makes up the corner of the Trade side between the upper Volkhov in the Zhilotug branch that separates from it, making the name not from glory, but from the Slavs, with all probability should see the place where Novgorod began. i.e., the case should be presented in such a way that the Varangians, who took possession of Novgorod, settled in a special settlement from the indigenous inhabitants, that the part of the city inhabited by these latter began to be called "Slavs" and that the later Slavno or Glorious came from here.
2) The public prayer site of the pagan Novgorodians, located above the Volkhov River (in 980, “Dobrynya came to Nougorod, put an idol over the Volkhov River”), in all likelihood, was not in the place of the Perynsky monastery, standing at the mouth of the Volkhov, 3 versts and from Novgorod, as is customary, but on the spot where St. Sophia Cathedral stands.
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a village or a princely settlement, like Kyiv Berestov, in which the princes had their palace. It was located up from Novgorod along the right bank of the Volkhov. Judging by the fact that over time up to six churches were built in it (archim. Macarius, I. 486), it was a very significant village. In the form of a small village, it exists to this day and is separated from Novgorod, according to the current space of the latter and its own, 2 versts. Mstislav's church stood until 1342, and this year, due to dilapidation, it was destroyed and a new one was laid in its place, which remains to this day, constituting the parish church of the present village (and the only one preserved from all others).
3. Church, subsequently cathedral (cathedral) 1), St. Nicholas Dvorishchenskaya, built by the same Mstislav Vladimirovich, on Yaroslav's Court, that is, at the princely palace, which, according to Yaroslav, was called Yaroslav's, which, as we said, was located on the Trading Side, next to the Gostiny Dvor. Laid down in 1113, when it was completed is unknown. FROMoutbuildings and significantly forwarded exists to the present day. Facade of the church gr. Tolstova and Kondakova in V Ι issue of Russian antiquities in monuments of art, fig. 128 and 142.
4. The Church of Theodore Tiron, built by Voigost in 1115. It does not currently exist: it was located near the current Church of Theodore Stratilates, which is on the Sophia side, between Rozvazhskaya and Shchirkova streets (Blessed Macarius I, 193 and 226 beginning).
The latest Novgorod chronicle, located in the library of the Nikolo-Dvorishchensky Cathedral, dates the construction of the now mentioned church of Theodore Stratilates to 1118 and assigns it to Prince Vsevolod Mstislavich (Reverend Macarius I, 192). But this chronicle deserves very little faith, and the church, about which all other chronicles are silent, should have been considered post-Mongolian.
5. Church of the Nativity of the Theotokos in the monastery, founded simultaneously with it, Ven. Anthony the Roman, built during 1117-1119, painted in 1127. Somewhat altered exists to this day. Facade of the church Tolst. and Kondak. ibid. fig. 130.
6. Church of St. George in the Yuriev Monastery, built by Prince. Vsevolod Mstislavich, founded in 1119 and consecrated (according to the 3rd Novgorod Chronicle) in 1130. It still exists (under the restoration of Archim. Photius and with extremely rich decoration by Count Orlova).
1) Not a cathedral one, but one of those that were in Novgorod for daily services.
In 1166 another stone church was founded, and in 1173 consecrated in the St. George's Monastery—the Savior on the Gates. This last one is long gone.
7. Church of John the Baptist in Petryatiny Dvor or (according to the later, Novg. III years old. under 1453) on Opoki, located on the Trade side and on the edge of the Market itself, built by Prince. Vsevolod Mstislavich, in the name of the angel of his son, in the course of 1127-1130. It existed until 1453, and in this year a new one was built, which remains to this day.
8. Church of St. Nicholas on Yakovle Street, at which there was then the Belo-Nikolaevsky Monastery, now ascribed to the Zverin Monastery, built by Irozhnet in 1135-36. It still exists.
9. Church of the Assumption of the Virgin, on the Goat Beard, on the Trading Side and on the Torgu itself, not far from the Nikolo-Dvorishchensky Cathedral, built by Prince. Vsevolod Mstislavich with Bishop Nifont, in the course of 1135-1144. Rebuilt several times and the current one is not older than halfΧ V Ι in. (Blessed Macarius I, 365).
In the First Novgorod Chronicle, under 1153, it reads: “go the God-loving Archbishop Nifont to Ladoga and lay the church to the stone of St. Clement.” The later III Novgorod Chronicle suggests (under the same year) that it is in Novgorod on the Trading Side, on Ivorovaya (now Moscow) Street. But her assumption is unfounded: Nifont founded the church of Clement not in Novgorod, but in Ladoga, as I Novgorod makes it clear. chronicle under 1156. The Church of Sava the Consecrated on Savvina (now Kosmodemianskaya) Street, on the Sofia side, now defunct (Rev. Makar. I, 224), was built in 1154, not stone, as it claims III Novgorod. chronicle, but wooden, as evidenced by I Novgorod. chronicle.
10. Church of St. Boris and Gleb, on the Sofia side, in the Sofia city itself or the Kremlin, at the place where the first wooden St. Sophia, near the city wall, built by Sadko Sytinich or Sotka the rich in the course of 1167-1178. Does not exist. (The later Nikolo-Dvorishchensky chronicler, in St. Macarius I, 115, considers its place near the current church of Andrei Stratilat; but in fact it should be placed near the St. Sophia bell tower, for the place of the current church of Andrei Stratilat under Bishop Joachim, in all likelihood , was not yet part of the Kremlin fence).
11. Church of St. Jacob, which was after the cathedral, located on Yakovleva Street, near the current church of St. Panteleimon or Nikolo-Kachanovskaya (which was built on its cemetery - Reverend Makar. I, 200), founded, as it seems, by the parishioners, in 1172. It does not exist.
12. Church of the Annunciation in the monastery of Archbishop Elijah and his brother Gabriel, built in 1179, in the course of 70 days. In 1189, her murals were finished. It exists to this day (the abolished Annunciation Monastery was located outside the city, between it and the St. George's Monastery, 3 versts from the first and 2 from the second).
In 1180, another stone church was built on the gates of the monastery, which no longer exists, just like the gate itself.
13. The Church of John the Baptist at Torgovishche, built by Archbishop Elijah with his brother Gabriel in 1184. Does not exist (it was not far to the east of St. Nicholas Dvorishchensky Cathedral, Rev. Makar. I, 283 beg.).
14. Church app. Peter and Paul on Silnishchi (Sinilnishchi, Sennishchi) or on Mount Sinichya, built by the Lukinichs in the course of 1185-1192. It still exists (located outside the city, on the way to the Yuryev Monastery, 2 ½ versts from the Kremlin; currently it is a cemetery). Its facade Tolst. and Kondak. ibid. fig. 144.
15. Church of the Assumption of the Virgin in the Arkam Monastery, built in 1188 by Semyun or Simeon Dybachevich. Does not exist (Former Arkazh monastery, built by the abbot, after the bishop of Novgorod, Arkady, † 1153, was located near the Annunciation Monastery of Archbishops Elijah and Gabriel).
16. The Church of the Position of the Robe and Belt of the Virgin, erected by Archbishop Martiry at the city gates in 1195, built over the course of two months and covered with wall writing in the next 1196 by the scribe Grtsin Petrovich. Does not exist.
17. Church of the Resurrection in the former Resurrection Monastery, built by Archbishop Martyrius in the course of 1195-96. Exists to date; is located outside the city, one verst from it, at the confluence of a nameless stream into Lake Myachino, opposite the Peter and Paul Church on Mount Sinichya.
18. Church of St. Cyril of Alexandria in the Cyril Monastery in Nelezen, built by Konstantin and Dmitry brethren from Lubyana Street in 1196, for 3 months. It exists to this day (Kirillov Monastery is located outside the city, 4 versts from it, on the small Volkhov or Volkhovets).
19. Church of the Transfiguration of the Savior on Mount Nereditsa or Nereditsa, built by Prince. Yaroslav Vladimirovich (grandson of Mstislav the Great) in 1198, started on June 8, finished in September. Until now exists. It is located outside the city, 3 versts from it, not far from
Settlements, on the same Volkhovets as the previous one. Its facade Tolst. and Kondak. ibid. fig. 148.1).
20. Church of the Prophet Elijah on the Hill, in Glorious Street, on the Trade Side. It was built by Yerevshey (Novgor. II years.) in the course of 1198-1202. In 1453, a new one was installed on the old basis (Novgor. IV years.).
According to Novgorod III chronicles, the Church of the Nativity of the Virgin, built in 1199 by Princess Yaroslavova in the monastery she founded on Mikhalishchi (Mikhalitsky on Molotkovo) was stone. But the Novgorod Chronicle I says "put", next, it was wooden.
21. The Church of the 40 Martyrs, built by Vyacheslav Prokshinich, after the monk of the Khutyn Monastery Varlaam(† 1243), in the course of 1190-1211. Does not exist (It was located on the Sofia side, at the Nerevsky end, - Novgorod. I years. under 1218, but it is not known exactly where, - Rev. Makar. I. 225 fin.).
22. Church of St. Panteleimon in the former Panteleimon Monastery, located near Yuryev, built by Feodor Pineshchinich in 1207. Does not exist (Blessed Makar. I, 198 note, History of Hierarchy VI, 774).
23. Church of St. Pyatnitsy, built in 1207 at the Marketplace by "overseas" shrines, i.e. by Novgorod merchants who conducted overseas or foreign trade. In the restructuring of 1340, you still exist; is located next to the Nikolo-Dvorishchensky Cathedral, on its northern side (In 1156, this church was not built of stone, as they say III Novgorod. years., and "set" wooden - I Novgorod. years old. In 1191 it was again made of wood - I Novgorod. years old.). Facade of the church Tolst. and Kondak. ibid. fig. 143.
24. Church of St. Barbarians in the former Varvara monastery, located on the Sofia side (Reverend Macarius I, 228), built in 1218-19. Does not exist.
25. Church of St. Michael on the Sofia side in the Prussian street, built in 1219 by Tverdislav with Theodore. Outside it was placed another small one, which was completed in 4 days. Instead of the old one, rebuilt many times, a completely new one was built not very long ago.
26. Church of St. Paul the Confessor, with the limits of Simeon the God-Receiver and Constantine-Helena, built by Semyon Borisovich, in
1) In the Collection of Maps, Plans and Drawings for the Proceedings of the First Archaeological Congress, there is a facade of the Church of the Transfiguration in Novgorod in 1198; but, if I'm not mistaken, this is not the facade of our church, but the Transfiguration of the Savior, located in the city itself, on Ilyina Street, built in 1374.
316
1224, on Varetskaya Street of the Trade Side. Does not exist (Blessed Makar. I, 398).
27. Church of the Transfiguration of the Savior in the Khutynsky Monastery, built around 1240 (Novgor. III years old. under 1515; against the evidence of the same chronicle under 1198 and 1508. see Novgorod. Chronicle I under 1192). In place of the old one, a new one was built in 1515, which remains to this day (Novgor. III years. under 1515).
28. Church of the Nativity of the Virgin in the Peryn Monastery, located 4 versts from Novgorod and one verst behind the Yuriev Monastery, at the very source of the Volkhov from Ilmen. Built no one knows when, it is recognized as pre-Mongol and even one of the oldest (but the local chronicler of modern times - 995, Rev. Macarius J , 425 beginning). But both are highly doubtful. If the monastery were really contemporary with the introduction of Christianity in Novgorod, which, as we will see below, should not be considered proven at all, then it would not at all follow that the stone church is just as ancient in it. To say that the very silence of the annals about the time of the building of the church can mean that it ascends beyond their borders and that it could be built “soon after the coming of Joachim to Novgorod,” means, if I may say so, to say things for the present time is extremely and reprehensible. naive (A stone church was built in the Perin Monastery, when there was only one such stone church in all of Rus' and not a single one in Novgorod.).
CHURCHES IN NOVGOROD SUBURB:
Of the suburbs of Novgorod, stone churches were located in Pskov and Ladoga. Of these, Ladoga should not be understood as the current city of Novaya Ladoga, located at the confluence of the Volkhov into Lake Ladoga and founded only in 1704, but the village of Staraya Ladoga, which is located on the Volkhov 12 versts above the first and which represents the ancient city of Ladoga, descended in villages after the founding of Novaya.
In Pskov:
1. Church of St. Trinity, after the main cathedral, built by Prince. Vsevolod Mstislavich, who was expelled from Novgorod in 1136 and died in Pskov in the next 1137 (according to Novgor. I years.) or in the following 1138 (according to Lavrent., Ipatsk. and I Pskov.) 1).
1) In the Pskov 1 chronicle under 1138 it is written: “of the same winter, Vsevolod reposed in Pleskov, the month of February on the 11th day, on Thursday oil
It stood until 1363, and the current cathedral is the third after it, at the end of the 17th century. (the image of the church of Vsevolod on one, ancient, - not very, we think, his icon with intricate vaults, by Count Tolstoy in the Shrines and Antiquities of Pskov, p. 16, in all likelihood, is just an icon painter's fantasy).
2. Church of the Savior on Mirozhy with a monastery, built by Archbishop Nifont of Novgorod ( † 1156, Novgorod. I years. under this year). It exists to the present (View of the Church in the appendix to the now mentioned book of Count Tolstoy, as well as in the Proceedings of the First Archaeological Congress in Moscow I, 284, and Tolst. and Kondak. ibi d. fig. 216).
IN LADOGA:
1. Church of St. Clement, built by the same Archbishop Nifont(ibid.), currently non-existent. See above No. 9 churches of Novgorod itself.
2. Church of St. George, built by no one knows who and when, which has survived to this day and is remarkable for the remains of ancient painting (See about it in the 12th book of Christian antiquities Prokhorovafor the year 1802. The facade is still Tolst. and Kondak. ibid. fig. 189.
Novgorod churches in alphabetical order (for reference): Boris and Gleb in the Kremlin No. 10; N ° 17, George in Yuryev m. No. 6, Elijah the prophet on Glorious street No. 20, Io. Forerunners on Petryatin (Opoki) No. 7. Io. Forerunner at Torgovishche No. 13, Kirilla Alex. in Kirillov, m. No. 18, Kliment№ 9, Michael arch. at the Prussian No. 25, Nikolay Dvorishchenskaya No. 3, Nikolay on Yakovlevskaya st. No. 8, Paul the Confessor on Varetska st. No. 26, Panteleimon in Panteleimon. m. No. 23, Fridays at the Market No. 23, Peter and Paul on Sinilischi (Tit Mountain)№ 14, Transfigurations in Nereditsy No. 19, Transfigurations in Khutynsk. m. No. 27, Robe arrangements on the gates № 16, Nativity of the Theotokos in Antoniev m. № 5, Nativity of the Virgin on Molotkovo № 20, Nativity of the Virgin in Peryn№ 28, Savva Sanct. No. 9, Forty Martyrs No. 21, Sophia No. 1, Assumption of the Virgin in Arkam, m. No. 15, Assumption of the Virgin on Goat's Beard No. 9, Theodore Stratilates, - Tiron No. 4.
weeks, and in a week the holy Trinity was laid in the church, which he himself created.” During his short stay in Pskov, Vsevolod, perhaps, really managed to create a church, for he could create it very small, or it may be that he only founded it and that it was completed after him.
10. ROSTOV-SUZDAL.
We outlined the history of the region above: Rostov was the eldest in it, which under Vladimir had its own specific prince in the person of St. Boris; after the death of Boris for a century, the region did not constitute a special inheritance, but belonged, as it were, to another inheritance (Pereyaslavsky); at the beginning of the 12th century. in the person of Yuri Dolgoruky, the youngest son of Vladimir Monomakh, she again received her specific prince, but at the same time with the capital not in Rostov, but in Suzdal; Dolgoruky's son Andrei Bogolyubsky transferred the capital of the appanage from Suzdal to Vladimir Klyazemsky, who soon rose to the rank of the capital of the entire great reign; at the beginning of X III in. The region was divided into two separate regions—Suzdal and Rostov. We will place especially two later regions, namely, according to their latest seniority, first Suzdal, then Rostov.
SUZDAL REGION WITH THE CAPITAL VLADIMIR KLYAZEMSKY.
The oldest chroniclers do not read deliberate records about the founding of Vladimir Klyazemsky. One of them, namely, the chronicler of Suzdal during the time of Vsevolod Yurievich, made a random, indefinite note that he was appointed by Vladimir the Great 1). Later chroniclers under this Vladimir the Great understand - some Vladimir the holy Svyatoslavich 2), others Vladimir Vsevolodovich Monomakh 3). There can be almost no doubt that the founder of Vladimir should be considered the second, and not the first: in the time of St. Vladimir, the region of Rostov-Suzdal was such a Ukraine of Rus' that it is absolutely unbelievable to assume that the Grand Duke could take care of founding new cities in it ( And as for Vladimir Monomakh, first being the son of Prince Pereyaslavsky, i.e. Vsevolod, and then himself the Prince of Pereyaslavsky, he was also the Prince of Rostov-Suzdal, about his four trips to Rostov Monomakh speaks in his spiritual letter; there are indications of his love for Rostov in the Pechersky Paterikon; his activity in the Suzdal region is evidenced by the stone church he built in Suzdal).
For a century and a half, being really the capital
1) Lawrence. years old. under 1176, 2nd ed. page 358 fin..
2) Nikon. years., Steppey, book. and others, at Karamz. I, approx. 463.
3) See Karamz. II, approx. 238.
great reign 1) and then for about a century the nominal capital, Vladimir Klyazemsky currently belongs to the number of provincial cities far from the best. It is located on the left bank of the Klyazma River between it and the Lybed River (flowing into the Rpenya 2 River), not far from the latter’s confluence with the Klyazma) and is located half on an elevated plane, half along the slopes to Lybid and on a low plain near the latter. Andrey Bogolyubsky, who elected Vladimir to his capitals, according to the chronicle, greatly arranged his city, reaching for him (the city) a golden gate, and another silver one (Ipatsk years under 1175), of which the first were from the western entrance to the city from Moscow, and others, as one must think, from the opposite side of Bogolyubov. Vsevolod Yuryevich in the big city of Bogolyubsky arranged an inner smaller city or Detinets (Lavrent. letop. 1194). The first city, from which quite significant remains of ramparts have survived to this day, allowing us to determine its outline, and which embraced the entire settlement or the entire city, not in the sense of a fortress, was that geometric figure called a parallelogram, that is, an oblong quadrangle, having one transverse line longer and the other shorter. Starting at Klyazma against the Golden Gate 3), he went to these gates and from them to Lybed, then along Lybed to the Nizhny Novgorod highway, from here to Klyazma and along Klyazma up or back to the corner from where it started: the longitudinal lines of the quadrangle were parallel to Klyazma and Lybid and walked along them, and the transverse ones went to cross from one river to another. Vsevolod's Detinets consisted of two internal transverse walls in the Bogolyubsky quadrangle, so that the latter was divided by them (along the length) into three small quadrangles - the inner one (Detinets itself, which contained the Bogolyubsky Cathedral near the Klyazemskaya or southern wall. The princely palace with the church of St. Demetrius and the Rozhdestvensky Monastery) and two side ones (one to Moscow, the other to Bogolyubov) 4). Required
1) We count from Bogolyubsky to Mikhail Yaroslavich of Tverskoy.
2) The name should be understood as a name transferred from the Kyiv Irpen, as it has itself with the name Lybid.
3) The original Golden Gates of Bogolyubsky have not been preserved; but their place is precisely known, on which the new building of the Golden Gate stands.
4) The ramparts of Detinets Vsevolodov are also quite well preserved: the western rampart is opposite the Vladimir chapel of the cathedral, across the road from it; the eastern shaft is behind the house of the 2nd city police unit. There were ditches behind Detinets; from this place on the big city street below the Nativity Monastery is called the Ivanovsky bridge, although there is no bridge here (that is, there was a bridge over the moat).
It is reasonable to think that in the annals under 1237 it is the last small quadrangle that is called the Pecherny city, and Detinets should immediately be understood under the New City. In addition to the Golden and Silver Gates, the following are also mentioned: Orinin and Medny from Lybid and Volozhsky from Klyazma (which all three led to Detinets - Lavrent. years. under 1237).
CHURCHES IN VLADIMIR AND ITS SURROUNDINGS.
1. Church of St. George. The construction of stone churches in Vladimir was started by Yuri Dolgoruky, who, of all the princes of the pre-Mongolian period, marked himself by building stone churches in several suburbs of his inheritance. It is not known in what year he built 1), now called the church of St. George, in the latest alteration (after the fire of 1778) exists to this day. See about it in the Church-historical description of the Vladimir sights hieromon. Joasaph,Vladimir, 1857, p. 105, and also in Proceedings of the Vladimir Statistical Committee, issue IX, articleE. Tikhonravova:the city of Vladimir at the beginning of the 17th century, p. 26 2 ).
2. Cathedral in the name of the Assumption of the Mother of God, built by Bogolyubsky, 1158-1160. See about him above, p. 112.
3. Church of an unknown name, on the Golden Gates of the city built by Bogolyubsky, built by him, - consecrated in1164 (Lavrentian years: similar to Kyiv in honor of the Annunciation?). Currently does not exist.
4. The Church of the Savior of the Ascension (now the Transfiguration), with a monastery, the previously mentioned Golden Gate of the city, - not far from them, if you go from the city on the left hand, and if you go to the city, on the right, built by him, founded in 1164 city (Lavrent. years. under
1) The Novgorod 4th chronicle speaks of the church under 1152, but not at all in the sense that it was built in this year.
2) Dolgoruky, of course, built his stone church as the main church of the city. On this basis, it is very likely to assume that he set up with in the center of the city, as the latter had himself under him. Therefore, the location of the church may serve to determine the center of the original Vladimir. built by Father Dolgoruky Vladimir Monomakh (The church is located in the upper part of the city, to the west of the current cathedral built by Bogolyubsky. To the Golden Gate, approximately at an equal distance between one and the other, or above the very descent or not very far from the descent to the Klyazma lowland: from the current cathedral, having passed half the distance to the Golden Gate, you need to turn and go a little deeper into the alley to the left).
1164 and 1218). In the newest alteration (after the fire of 1778, it still exists. See about it athieromon. Joasaph ib i d . page 109.
5. Church of the Nativity of the Virgin with a monastery in the city of Bogolyubovo. 11 versts from Vladimir, built by him simultaneously with the Assumption Cathedral 1). It was decorated with the same fabulous wealth and splendor as the last one (detailed description in the Hypatian Chronicle under 1175 in the story of the murder of Bogolyubsky, 2nd edition, p. 395). Does not exist; the present - half of the XVIII century (see.V. DobrokhotovaAncient Bogolyubov city and monastery with its environs, Moscow, 1852).
6. Church of an unknown ancient name, later and now Pokrovskaya, a little over a verst from Bogolyubov. It is not mentioned at all in the annals, but with complete and, so to speak, undoubted probability, it is assimilated by Bogolyubsky, because there was no one besides him to erect a stone church here, and as for not mentioning, the annals directly say that they name only some of the churches built by Bogolyubsky and that in addition to these some, he also erected “other churches, many different stones” (Hipatsk let. under 1175, 2nd ed. p. 396). It is possible and very likely to believe that the Bogolyubsky nunnery was founded at the church, so to speak, paired with Bogolyubovsky, which in ancient times was quite common and, moreover, he had a direct example in Yaroslavl
1) Bogolyubov or Bogolyubovoye, so named by Andrey Bogolyubsky (who in turn received the name from him, as being his favorite place of residence and also the place of his martyrdom), and how it was called before him is unknown, usually presented as a real and own city. But it is almost more correct to present the matter differently, namely, that it was simply a rural estate or a country estate, the prince's dacha, in which he built a magnificent palace, enclosing it with a stone wall, which wall, in ancient times called "city", and gave the name the city to the very place; in other words, one should hardly imagine Bogolyubovoe simply as a country castle of the prince, without any real city with him (and only with a settlement or settlements of serfs-artisans). If the story about the murder of Bogolyubsky mentions "the townspeople of Bogolyubsky (- Bogolyubtsi)", then under these townspeople, connected with the nobles (in Lavrent. years.), One can understand the boyars who lived under the prince in his city or castle, and not ordinary townspeople. Presenting the case in our way, it will be necessary to think that Bogolyubsky built a house monastery in the courtyard of his castle — that after his death the castle was abandoned, derelict and disappeared, and the monastery remained, having received the property of the land belonging to the castle.
monasteries of Georgievsky and Irininsky 1). It exists to this day, standing alone in the field and being assigned to the Bogolyubovsky monastery (at Dobrokhotov page 67 sqq with the appendix of the facade of the church, as well as its plans and facades in the publicationgr. Stroganov:Demetrius Cathedral in Vladimir on Klyazma, Moscow, 1849. and in the Collection of Maps, Plans and Drawings for the Proceedings of the First Archaeological Congress in Moscow, l. XXI).
7. Church of the Nativity of the Virgin with a monastery, built by Vsevolod Yuryevich in the course of 1192-1197. (the monastery for men, from the Church of the Nativity, was placed next to the prince's palace, as a courtier, which Bogolyubsky had Bogolyubovsky, located in the city or the fence of his Bogolyubovsky palace). Recently replaced by a new one, built in the ancient style (see the book: Vladimir Divine Monastery of the XII century,E. Tikhonravova,Vladimir, 1869. with views of the ancient, in what form it was before destruction, and the new churches).
8. Church in the name of the righteous. Joachim and Anna on the gates of the city or the fence of the Assumption Cathedral, built by Bishop John in 1196-97. Does not exist.
9. The Church of the Assumption of the Mother of God with a convent for women, built by the wife of Vsevolod Yuryevich Maria (according to Tver years, under 1205, the daughter of “Shvarlov Cheskago”) in the course of 1200-1202. It still exists, but has been significantly altered (either after the fire of 1855 or earlier). Cm.hierom. Joasaph ibid. page 44.
10. Church of St. Martyr Demetrius in the princely court, beautiful according to the chronicler, built in an unknown year by the same Vsevolod Yuryevich († 1212). I exist to the present day in 1835-47. scientifically restored by the Highest order, see the aforementioned publication specially dedicated to it gr. Stroganov, also a book V. DobrokhotovaMonuments of antiquity in Vladimir Klyazemsky. See page 56 above.
11. The Church of the Exaltation of the Cross at Torgovishchi, built by Konstantin Vsevolodovich in 1218 and, if we are not mistaken, does not currently exist.
12. Church of St. Michael, built or only decorated by him
1) In the story about the murder of Andrei Bogolyubsky, as it is read in the Ipat Chronicle, “Arseny, hegumen (monastery) of Saint Kuzma and Demyan” is mentioned, who was somewhere near Bogolyubov (2nd ed. p. 401). Perhaps this Arseny was the abbot of the monastery, which was located at the current Intercession Church, i.e., the abbot of the women's monastery, which was usual in ancient times (and about which see below in the chapter on monasteries).
the same (he led the prince in 1217-1218) and was either on his or near his princely court (Lavr. years. under 1227). Does not exist.
STONE CHURCHES WERE IN THE SUBURBACIES OF VLADIMIR:
There are three in Suzdal with its environs:
1. Cathedral of the Mother of God, which was the first stone in the entire region. It was originally built in an unknown year by Vladimir Monomakh with Bishop Ephraim of Rostov (Lavr. years. under 1222). In place of the first, which began to crumble from old age, led. book. Yuri Vsevolodovich (with Bishop Simon) in the course of 1222-1225. built a new one. Does not exist, having been replaced by a new one.
2. The Church of the Savior, built in an unknown year by Yuri Dolgoruky (Novg. 4th years. under 1152). As it seems, it does not exist (the words of Simon in the Patericon, in the story about the painters, that Yuri Dolgoruky created in the city Judged a stone church in the measure of the Pechersk Church should be attributed to this church. However, this is highly doubtful, unless one understands the measure as one plan, but not dimensions).
3. Three or four versts from Suzdal, in the village of Kideksha, on the Nerl River, "where there was no camp for the holy martyr Boris and Gleb", and which, in all likelihood, was the prince's country cottage, a stone church was built in honor of the martyrs by Yuri Dolgoruky (Laurus years under 1159). It exists in its ancient form to the present day (see its plan and facade in the Collection of Maps, Plans, etc., l. XVI).
In Pereyaslavl Zalessky, the Church of the Savior, founded by the same Yuri Dolgoruky, and after him completed by Andrei Bogolyubsky (Lavr. years. under 1157). Exists in ancient form to the present (city cathedral. Its facade is Martynov and Snegirevin Russian antiquity, the first year, and Tolst. and Kondak.in Russian antiquities fig. 32, and facade and plan inthe now-mentioned Assembly, l.Χ V ΙΙ ).
In Yuryev Polsky, the Church of St. George, built by the same Yuri Dolgoruky, and in 1230, due to dilapidation, was replaced by a new one from his grandson Svyatoslav Vsevolodovich. Exists to date; very remarkable, as we said above, for its bas-reliefs, with which everything is decorated very often and which, unfortunately, are largely covered by later additions (Her plan without a facade in the same Collection, l. X III , and the facade and examples of bas-reliefs Tolstoy. and Kondak. ibid. fig. 76-85 and 88-94) 1).
1) According to the so-called Tver Chronicle, Svyatoslav Vsevolodovich himself was the master of the church he built:
In Nizhny Novgorod, the Church of the Holy Savior, founded by led. book. Yuri Vsevolodovich in 1225 (the subsequent Transfiguration Cathedral, which now exists in a later restructuring - Lavrent. years.).
ROSTOV REGION.
In the Rostov region, stone churches are known in Rostov itself and in Yaroslavl.
In Rostov itself:
1. The cathedral church of the Assumption of the Mother of God, in place of a burned-out wooden one in 1160, begun by construction after this year, when it was completed is unknown (according to Tver years, consecrated in 1162), but in 1187 it was covered with murals (Lavr. years ., 1187 subfin.). Before 1213, she fell, probably burned in the great fire of 1211, and this year, Prince. Konstantin Vsevolodovich (the first Rostov after St. Boris) founded a new one, which, standing until 1408, burned down in this last year. The current cathedral is taken to be rebuilt, after 1408, ancient: but we strongly doubt this and believe that it is much later. Its façade Tolst. and Kondak. ibid. fig. 41.
2. Church of Sts. martyrs Boris and Gleb in the princely court, built by Prince. Konstantin Vsevolodovich in the course of 1214-12.18. It has long been replaced by a new one (which stands near the wall of the cathedral Kremlin, against its southeastern corner, if memory serves us right, and not against the southwestern, as we read in the ones at our fingertips books).
(Simon in the Patericon, in a story about painters, says: “In his reign, the Christ-loving Volodimer (Monomakh), we will measure the divine churches of the Pechersk, with all the semblance of a congress of the church in the city of Rostov, in height and in latitude and in longitude.” Which church to understand here, we are completely at a loss).
(The plan and view of the later magnificent cathedral Kremlin, the original purpose of which we indicated above, see the book gr. TolstoyAncient shrines of Rostov-Veliky).
glory chudna, cut stone. but he himself is a master, ”- Sobr. summer. XV, 355, Byto the news read by Tatishchev, “the master was Bulgarian,”— III, 456.
AT Yaroslavl:
1. Church of the Assumption of the Mother of God in the princely court, founded by Konstantin Vsevolodovich in 1215. Now the cathedral and later building.
2. The Church of the Savior in the monastery (now bishops), founded by the same Konstantin Vsevolodovich († 1218) and completed in 1224 by his son Vsevolod. Does not exist, having been replaced by a new one.
11. Tmutarakan.
In this small, remote colony of ours, which we owned for a very short time, we built, in continuation of our possession, two stone churches:
1. In 1022, Mstislav Vladimirovich, Prince Tmutarakansky, went to war against the Kasozhsky Prince Rededya. This latter proposed to settle the matter by single combat between themselves. Mstislav, having accepted the offer, vowed to create a church in the name of the Mother of God, if he remains the winner. He defeated and slaughtered Rededya and, returning to Tmutarakan, immediately founded the votive church.
2. Rev. Nikon of Caves, associate of St. Anthony, departed from the Caves Monastery to the island of Tmutarakan, according to Nestor in the life of St. Theodosius, “find that place cleanly near the city, sitting on it, and by the grace of God, the place and the church of the holy Mother of God built up on it, and the monastery was glorious” (according to the ed. Bodiansk. l. 9). Nestor’s expression “reward”, however, is not entirely definite, but with the “exclusively stone architecture that prevailed in those places among the Greeks, it is not natural to think that Nikon wanted to build a glorious monastery with a wooden church.
Architecture after the Mongol invasion
Architecture of pre-Mongol Rus
Characteristics: a high level of technology for construction, the beginning of the formation of their own architectural style, the skill of painters, the desire to express the Christian worldview.
Until the end of the 10th century, there were only wooden and wooden-earth buildings in Rus'.
From the 10th century, the construction of cultural buildings, churches and monasteries begins stone. The first wooden buildings were the 13-domed Novgorod Sophia and the temple of Boris and Gleb in Vyshgorod.
The oldest stone temple that has come down to us is the Transfiguration Cathedral in Kyiv (older than St. Sophia of Kyiv)
Buildings were erected mainly under the guidance of Byzantine architects, so it is no coincidence that the cross-domed type of church that developed in Byzantine architecture became popular in ancient Russian architecture.
The structure of the temples is based on the basilica (from the Greek - the royal house) - a type of building, directly proportional, consisting of an odd number of naves (from 3-5), separated by columns and pillars (forming a cross). Cross-domed church. A dome is placed on the crosses (strips of columns). Lies on the central 4 columns.
In ancient Rome, these are buildings for trade, legal proceedings and political elections.
Basilica. Plan: 1 - central nave; 2 - side naves; 3 - transept; 6 - apse (choir)
The Orthodox temple originated from the synagogue.
Old Russian architecture is characterized by bright, soft and light colors, in contrast to the dark colors of Byzantine architecture.
Meanings of the word "church":
1) House of God (translation)
2) Model of the universe
3) Rescue ship
2. The middle part of the temple
3. Pretend
vestibule There is an entrance to the temple. For the first time in the centuries of Christianity, penitents and catechumens stood here, i.e. persons preparing for Holy Baptism.
4. Iconostasis
5. Throne
6. It is the place of the mysterious presence of Jesus Christ. Only clergy are allowed to stand before the throne, as well as touch it.
7. Altar
on it, the sacrifice is not made, but only the substances (bread and wine) are prepared for the celebration of the Eucharist (Christians partake of the Body and Blood of Jesus Christ the Redeemer).
8. Sacristy
Sacristy- storage of sacred vessels, liturgical robes and liturgical books, incense, candles, wine and prosphora for the next service and other items necessary for worship. If the altar of the temple is small and there are no side chapels, the sacristy is arranged in any other convenient place in the temple. At the same time, they still try to arrange storages in the right, southern part of the church, and in the altar near the southern wall they usually put a table on which they put the vestments prepared for the next divine service.
Solea- the elevated part of the temple in front of the iconostasis, as if a continuation of the altar, extending beyond the iconostasis. The name comes from the Greek language and means "seat" or elevation. Unlike our time, in ancient times the salt was very narrow.
pulpit- a semicircular ledge in the middle of the salt, opposite the royal doors, facing the inside of the temple, to the west. On the throne inside the altar, the greatest sacrament of the transformation of bread and wine into the Body and Blood of Christ is performed, and on the pulpit or from the pulpit, the sacrament of Communion with these Holy Gifts of believers is performed, and the Gospel is read and sermons are delivered. The greatness of the sacrament of Communion also requires the exaltation of the place from which the sacrament is administered, and likens this place to some extent to the throne inside the altar.
Dome-heaven¸ cross-death of Christ.
The apses look to the east (the ledge of the building, semicircular), the entrance is from the west (pictures of the Last Judgment were painted here).
East - sunrise, dawn, light, the beginning of a new life, birth.
Fuse - death, darkness, sunset.
In the eastern part, the altar, divine services were performed. It was separated from the church hall by a low barrier of icons and fabrics. Later an iconostasis.
In the western part there is a balcony - bunks, where the prince with his family and close associates were during the service.
Number of domes:
1) -one god
2) - god and man
5) - Christ and the Evangelists
7) seven sacraments of the church or seven ecumenical councils
13) Christ and the 12 apostles
Mostly single-domed temples prevailed.
The largest cross-domed churches of the 11th century: the 25-domed Church of the Tithes (only the foundation has come down to us, during the Mongol-Tatar invasion the invaders set fire to the temple) and the 13-domed St. Sophia Cathedral in Kyiv, the 5-domed St. Sophia Cathedral in Novgorod, the Transfiguration Cathedral in Chernigov.
Russian masters brought to the temples:
Multihead
Pyramidality (stepping)
Towering
Features of each school of architecture:
Vladimir-Suzdal with a pronounced decorative effect. Originality - openwork stone carvings on the facades of churches. Demetrius Cathedral in Vladimir Vsevolod built a large nest, the cathedral was named in honor of the patron Vsevolod, the Assumption Cathedral on the river. Klyazma, the Church of the Intercession on the Nerl, commissioned by Bogolyubsky. The Golden Gate in Vladimir is a defensive structure.
Novgorod and Pskov are distinguished by rigor, simplicity of forms, avarice of decorative ornaments. Novgorod - the Church of the Savior on Nereditsa, Pskov - the Transfiguration Cathedral of the Mirozh Monastery.
Smolensk. The invited Chernihiv masters played a special role. The difference is the high quality of brickwork. Church of Peter and Paul
