The Carpathians: populace, ethnos, civilization
2014. Vol. 5.
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UDК 930/85:7.03(477)
Nicholay Kuhutyak
(Ivano-Frankivsk, Ukraine)
The new times and medieval monasteries of Carpatho-Dnistrovskyi area:
BBК 625(4 Ukr)
main problems of researches
The article deals with the study of medieval monastic convents and new times of the
Carpathian-Dniester region. As a result of advanced research complex has two zones of sacred
sites, consisting of Christian monasteries and starodvnih pagan temples. Dnistrovskyi zone has
hundreds of iconic objects from the prevalence of the monastic tradition. The study, conducted in
the second half of the nineteenth century. to the present day, showed widespread cave-ascetic
form of monastic asceticism, the dominant form of spiritual search. Carpathians are composed of
more than hundreds of ancient rock-cut temples of pagan and religious monasteries. Their study is at
an early stage.
Keywords: medieval monasteries and new times, and Dnistrovskyi Karpatskyy belt
monastic sites, caves monks, monastery, deserts, Hesychasm.
Modern historical scientific discourse actualized the problem of national
importance, including conceptual rethinking of national, including regional history
based on a new array of sources. Search past, their study and input into scientific
circulation appears as one of the main tasks of the researchers of the past of our land.
Identification of new archaeological and ethnographic monuments written sources are
designed to answer the important question: what really ethnocultural and historical
legacy has Ukrainian people?
Traditional domestic historical science that was formed in the late XIX - early XX
century generations of researchers M. Hrushevsky, I. Krypyakevych and others, based
on the time available at a spring, which, as now seems, was only the tip of the iceberg.
Forces a small team of the Institute of History, Archeology and Ethnology Carpathians
Vasyl Stefanyk Precarpathian National University, resulting in the prospective studies
Carpathian region during 2006-2013 years, were able to identify more than 300 still not
known monuments of various kinds and hisalgebraic ages. Only in three Galician
Hutsul areas, which in terms of historical and archaeological considered unpromising,
contains approximately 200 locally uniobjects. Among them - dozens of medieval
settlements, monasteries, castles and defensive yards, salt production complexes
© M. Kuhutyak, 2014
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concentrated near the ancient paths and passes. Achievements particularly important
historical and archeological institute of the expedition was the discovery of more than
50 rocky sanctuaries, accompanied by complex topography and sculptural, relief and
graphics. Together with renowned petrohlifichnymy complexes Balkans, the Caucasus,
Karelia, Andes, Tibet opened a large group of rock temples Ukrainian Carpathians.
Thus began a new stage in the study of the most ancient layers of history of Ukraine.
Work archaeological expedition localization, inspection, description, mapping
monuments accompanied by research of archival sources simultaneously Lviv, Kyiv,
Krakow, Warsaw, Bucharest and Vienna, which made it possible to identify hundreds of
important historical documents, archaeological materials that complement or open a
new page mynuloho of famous monuments. Archival sources, archaeological
monuments was first introduced into scientific circulation twovolume edition of "Hutsul
Antiquities. Sources from the ethnic history of the population of Ukrainian Carpathians.
Product monuments of history and culture" (Ivano-Frankivsk - Lviv, 2011).
Historical and archaeological research of the Carpathian region is not complete and
is at an early stage of development. A kind of complex scientific inventory of historical
and ethno-cultural heritage requires not only Carpatho-Dnistrovment area, but also other
historical lands of Ukraine, the outcome of which could be a new set of historical and
archaeological sites.
One of the fundamental problems of modern historical science is knowledge sakral history of Ukraine, comprehension of spiritual experience, during which hundreds
and thousands of years of cultural and civilizational determine progress. Sacred heritage
acquired in rodavni hundred- times, never disappeared without a trace. It materialized in
numerous archaeological monuments, ritual stones, rock sanctuaries, sacred caves,
petrohlithe species complexes, spiritual writings transformed into myths, legends,
customs and traditions of, family, calendar, including Christian, ceremonies. In this
connection, representatives metnym field study of sacred history is a history not only of
facts but also by Max Weber, the history of values, which provides for a timeless reality
that does not change in time and space. History of people appears as the history of the
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human spirit, BASED razhenoho culture. According to the famous German philosopher
Friedrich Schelling, hundredrodavni nations gained their ethnic and cultural identity
only in the processing of their mythological, religious and philosophical ideas: "They
have only themselves with their mythology, but at the same time how they got their
mythology... The people wins mythology, not history, on the contrary, mythology
defines its history or, more accurately say, it does not determine history, and his fate
is"1.
Over the last decade there has been a powerful flash scientific and public interest
in the history of the Christianization of Ukraine, the domestic church, religious
traditions, monastic movement. The study of these subjects needs to attract a large array
of different sources novydovyh drawn from domestic and foreign archives and scientific
bibliotek, field research. The study will provide new sources of body to form modern
scientific conceptual synthesis, uncover problems that await their coverage. One of
these features is neglected topics Christianization tion Carpathian Rus in pre-Mongol
period role in this mission of Byzantium and Rome, as well as relationships with local
pre-Christian tradition manifested in the so-called dual faith, place Arian rite in
contemporary Christian theology. Most of the scientific problems in the national
historiography clarified in very general terms, and require study primarily foreign
written sources.
In the context of historical circumstances elucidation of Christianity Carpathian
Rus particular importance is the issue of the role of monasteries in the Christianization
of the land, the value in this process princely mansions kinovitskyh related to the state
tradition and monastic hermitage-anahoretskoho.
"Patericon Crypt" and "The Life of St. Theodosius Pechersky", for the chronicler
Nestor written at the end of XI., Show that in Russia at that time were known
monastyrnytstva two main forms. One of them - the cavehermitage, which Ya.Schapov
researcher described as Egyptian-Syrian initiated in Russia Anthony Caves, and the
second - kinovitsko-hurtozhytnya, the Palestinian-nopolska Constantinople by
Theodosius Pechersky laid. These two streams of spiritual life in Russia have coexisted
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for centuries, determined the main form and the ontological essence of the monastic
tradition in Ukraine.
Details of the first monastery in Russia, particularly in Kiev, came to us from 1037,
a period reign of Yaroslav Vladimirovich, when "the monk pochasha multi- zhytysya
and monastyrove pochynahu beat"2. In "Tale of Bygone Years" in question that
Prince Yaroslav founded two monasteries - St. George (male) and St. Arina
(female). Following the example of Byzantine emperors Kyiv prince pro- pochatkuvav
monastery in honor of the patron saints, thus in was laid princely tradition of building
monasteries. Legally they depended only on the prince, it is fully secured and
practically ktytorskymy. In Kiev and its okofaces princely dynasties had their ancestral
monastic cloister, passed from generation to generation. Apparently, they were small
and did not need a large number of monks. Eventually ktytorstvo spread to the boyars,
nobles, church hierarchs.
Unlike ktytorskyh monasteries hermitage monastery founded monachianchorites.
In the classic version is manifested in the laying Caves may nastyrya, which arose not
because of princes or rich ktytoram resulting in podvyzhtion anchorite monks.
If in Kiev between prince existed 22 monasteries, in the Galician capital of Russia,
in chronicles and archeological data, there were about 10. Chronicles sources do not
indicate which types monastyrnytstva were common in Galicia in. Obviously, in the
twelfth and thirteenth centuries. most popular form of monastic asceticism was
anahoretstvo. Exception hundred- constituted separate princely (ktytorski) monastery
based in Galicia and its surroundings, which followed hurtozhytnoyi statutory
regulation vnutrishnomonastyrskoho life. Generally, this problem requires special study
based on archaeological studies Jen and written sources.
Conflicting data has modern historical science regarding size, typological models
and architectural and design features it samobutsuch phenomena as cave selfless Upper
and Middle Dniester. It should be noted that cave monuments Dniester, Crimea, Kyiv
should be distinguished by specific soil and rocks, buildings, landscape and geological
features klimatychthem.
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Research rocky-Dniester cave monuments began in the midnineteenth century.
with long intervals continues to this day. The total number of jobs mid XIX - early XX
century it is necessary to distinguish the work I.Vahylevycha, Y.Holovatskyi,
A.Kirkora, H.Ossovskoho, V.Demetrykevycha, A.Hrushetskoho, V.Antonovych,
B.Yanusha (Karpovich) Ya.Pasternaka. The most ambitious study were H.Ossovskoho
that in 80-90-ies. XIX century was able to inspect about 80 cave monuments Dniester.
A significant contribution to the study of the Dniester left bank of Kyiv researcher did
V. Antono- HIV. He obtezhyv 30 sites, most of which was monastic abode with
petrohlifichnymy complex rich pagan and Christian periodiv3.
Meticulous researcher cave formations Dniester was V.Demetrykevych. Of the 10
surveyed his sights were seven so-called "caves and grottoes monks."4 B.Karpovych
reported 45 cave sites in Galicia, of which 22 identified as monastyri5.
At the end of the XX - XXI century study cave monuments Dniester gained new
momentum. Their study contributed L.Matskevyy, B.Ridush, M.Rozhko, I.Vynokur,
V.Artyuh, P.Nechytaylo and others. Identification and examination of several dozen
new cave complexes Dniester greatly expanded research base prob- lems. Found in
some cave objects (walls, Neporotove, Zhvanets, Nagoryany, Oksanivka) Graffiti
Christian content allowed researchers to "assume a relatively early appearance of cave
church architecture on the Dniester," and comparative analysis with similar
Christian petrohlifichnymy logical complexes Bulgaria and Romania umozhlyvyv
their dating VIII-IX Article6.
Touching upon the problem of the quantitative characteristics of monastic cave
monuments P.Nechytaylo researcher said that their number in the "Dniester region is
100 objects". However, this figure needs clarification regarding the term "cave
monuments", as well as the Dniester area in question. If the Dniester enabled cell caves
and monks, anchorites, hermits, monasteries own Dnistra, his left and right tributaries of
the Upper and Middle Dniester, they will be much more than 100, and the final amount
is now, apparently, no one knows. Conducted by researchers at the Institute of History,
Archeology and Ethnology Carpathians field research during 2006-2013 years made it
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possible to locate dozens of previously unknown to monastic caves and grottos (village
Dalyshevo, Kunysivtsi, Isaac, Peter, bottom, Odayiv, Kutysche, Deleva, Sirings,
Manyava , Pidpechary, Falcon, Mezhyhirtsi, Tomashivtsi, Sukil, hornbeam), the rock
may nastyriv right bank of the Dniester and its tributaries. Only a comprehensive study
of religious monuments Dniester allow a full quantitative and qualitative characteristics
of this type of objects. However, now we can state the fact one of the largest in Eastern
Europe concentrations cultrocky cave monuments Dnistrovskoho peculiar phenomenon.
In recent years, continued accumulation petrohlifichnoho material which
zasvidhear presence of religious traditions rocky cave-Dniester even in pre-Christian
times and the early appearance on the same monuments of Christian monastic caves and
grottoes.
Overall today, despite all the research efforts of recent decades, the phenomenon of
monastic asceticism cave Dniester remains little known. No scientific-methodological
concept studies. Remaining problems not clarified techniques dating sites, their
typology, undefined role and place in the Supreme spiritual-ascetic practice of
monasticism
Ukraine,
Central
and
South-Eastern
Europe.
Only
systematic
interdisciplinary study of the monuments of the region can give a thorough scientific
explanation for this distinctive phenomenon.
The complexity of cave monasticism in Ukraine in general and in particular
Dniester is that it has full compliance cave asketeriyam East or the Mediterranean,
where they serve a specific kind of spiritual quest. In a warm and dry climate of Egypt,
Palestine, Syria, Sinai and Mount Athos nechery were more comfortable dwellings that
protect from the scorching sun and wind. Selfture ideological and ascetic look of
devotion cave became harsh climatic conditions of Ukraine. This conclusion found its
justification in the writings of well-known researchers in the history of Ukraine I.
Ohienko monastyrnytstva, A.Kartashova, Ye.Kabantsya, T.Bobrovskoho and others.
The wellknown church leader and historian I. Ohienko (Metropolitan Hilarion) in
his work "Ukrainian religious" wrote: "Pechernytstvo as a form of heroism, had early
entered us in Ukraine. But in Ukraine, due to lack of mountains, pechernytstvo was
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underground and not overearth, as in Greece. Greek caves were natural, mountain, had
light and air were to dry; The Ukrainian underground caves were dug in the ground, so
dark, damp and without air. Therefore pechernytstvo that the Greeks were not
asceticism, we became BASED sokym feat. "7
A similar opinion was expressed by modern cave explorer history zatvornytstva
Ye.Kabanets in Russia, which concluded that the Eastern or Mediterranean,
nechernytstvo could serve in, lasting role model; a particular form of asceticism, trial
and spiritual quest it was only us in the domestic eschatological soil due to severe
climatic conditions and the one posture, which gave him the Reverend Anthony.
Modern Kyiv archaeologist T.Bobrovsky sees reclusive cave monasteries in Russia the
dominant form of spiritual search and monastic organization. Thus, the medieval
practice of asceticism secluded cave that was born in Kiev, Dniester and other regions
of Ukraine, despite the philosophical and eschatological and some local architectural
and design features, serves original phenomenon, which was formed on the basis of
domestic WORLD tohlyadnomental hermitage-anahoretska tradition of monastic life.
Initiated in princely period and caveanahoretska kinovitnohurtozhytnya forms of
monastyrnytstva in in the fourteenth and seventeenth centuries. continued to coexist.
Although The overall vector of monasticism in Ukraine was connected with the
increasing tendency of transition tions sole or collective anahoretstva (kelioty) to charter
kinovitskoho lifestyle.
Hagiographic literature and oral tradition full of archetypal testimonies of monksanchorites that settled in the desert and lived in the area fitted in skepole or caves dug in
the ground, subsequently joining their followers and nykaly BASED hurtozhytni
monastery. By following the pattern established by the Savior, Krekhivsky, Univskye,
Krasnopuschanska, Pochayiv monastery, hermitage in Big Manyava.
However, not all unsociable, either individually or collectively anahoretski
community nererostaly in hurtozhytni monastery. Strict conditions of historical reality,
related to the portion of those wars, raids Tatar plague epidemics and other
circumstances causing that many keliotskyh and sole monastic dwellings there for one,
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two or three generations. For the most part they are not left any documentary testimony
Chen, in addition to oral tradition or mikrotoponimiyi as place names Monastery,
Monastyrysche, Monastyrok, Cerkvišče, Cherche (from Monk) and others.
The expression of a new understanding of the ascetic ideal was the appearance in
the sky during pislyamonholhermitages and wilderness. With regard to the definition of
the terminology may nastyriv typology, level of social organization monks, in domestic
scientific literature it has not yet found its full steady determination. In general, the term
"skit" in Ukraine understand keliotsku small monastic community which followed strict
ascetic rules and was subordinate hurtozhytnoyi monastery, which occurred at an
appropriate stage of keliotskoyi community. The term "wilderness" valsya used to
denote the natural geographical location of the monastery, which was far from
settlements in uninhabited areas. A number of monasteries the monastery founders
called their deserts, including Neil Sora, Job Kniahynytskyi. The difference ness
hurtozhytnoho monastery from the desert consisted in the fact that in the first case was
led by the abbot monk, and the second - black monk, old man, or so-called stroyitel.
In XIV-XVII centuries. while founding new monasteries the monastery was a
common form of asceticism that by Kyiv Metropolitan Photius meet the average, or
"king" rank. The characteristics of monastic orders that period teacher supplements
Paisius Velichkovsky Polyanomerunskyy Basil, who in his foreword to the works of
famous ascetics Gregory of Sinai, Philotheus of Sinai, Hesychius Presbyter, Neil Sora
monastyrnytstva identifies three types: 1) hurtozhytniy; 2) a royal or medium (two or
three monks live on the basis of the common property, meals, clothes, crafts); 3)
pustelnytstvo sole (perfect and holy warriors)8. Spreading average he monastic
asceticism such as skytnytstva little under a certain socio-ethical framework related to
the then understanding of the ascetic ideal that not only associated with hurtozhytnim
monastic life, obedience and general piety, but rejection of so-called "obmyrschennya"
monasteries , much of which was way to wealth accumulation, acquisition villages,
serfs and their operation. Proproceedings charters the monastery was aimed at moral
purification monasticism revival of its original ideals.
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In modern scientific literature there is an opinion that the monastery form
Cherkasy nechoho life originated in the XIV century motivated isichasm. The term
"Hesychasm" (from the Greek word "hesychia" - a synonym for "silence", "retreat") is
used to oznachen- of religious and mystical currents of Orthodoxy as the sole
contemplative pus- telnytstva subject to harsh living and working conditions. In the
scientific literature, the term "hesychasm" is often identified with the meditative method
Psychosomatic creation myslenoserdechnoyi constant Jesus prayer. Speech Byzantine
theologian XIV century Athos ascetic Gregory Palamas to Hesychasm protection
contributed to the conceptual design of ethical and mystical teachings of the possibility
of real, not just intellectual communion with God. The term "palamizm" is often used as
a synonym isichasm.
Some domestic and foreign researchers note that hesychasm as spohlyadalnoascetic teachings began to penetrate to Russia in the middle of the fourteenth century At
that point the Kiev-Pechersk Lavra and the Great Monastery in Manyava as the main
centers of Hesychasm in Ukraine. Distribution in Ukraine in XIV-XVII centuries close
to Kin community cell skytnytstva monastery as a form of organization was connected
with the revival of the tradition of monasticism yehypetsky, actualized Athos
Hesychasts XIII-XIV centuries. Regarding the practice ki sole pustelnytstva,
pechernytstva (Kyiv Dniester), it has become significantly tion distribution in Ukraine
long before the appearance palamizmu. The famous Ukrainian contemporary sacred art
sky researcher Dmitry steppe, in this connection, drew attention to the peculiarities of
Ukrainian ascetic tradition. He said: "We should not pro- spend that quiet silent prayer this is our Kyiv Rus, Ukrainian monastic (and not only religious, but also secular)
tradition of righteous living in silence, alone in a cave or cell originated long before
appearance teachings of Gregory Palamas. Our tradition ruled the cult of rejection or
even hatred Greek Hesychasts the western Christian cultural tradition; exclude a
complete removal from contact with the secular life and the life; exclude the psychology
of individual salvation by you reshalienation from society; exclude methods of dealing
with the passions and temptations by the presence hnichennya own body and even
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chlenoposhkodzhennya; exclude any manifestations fanaticism"9.
Referring velykoskytskoyi isyhastskoyi tradition, it should be noted that in terms
of religious manuscripts Manyavsky "hesychasm", "palamizm" no, and no direct
references to the drawing methods psychosomatic Jesus Prayer, which were consistent
with the rhythm of breathing and heartbeat worshipers. Ukrainian researcher Sofia
Senik pershoyu drew attention to the fact that teaching in the monastery H. Palamy
manuscript heritage can not be traced. "There is no trace of the existence of any exercise
to promote prayer to Jesus she writesno reference to any doctrine that was the beginning
of pa-Lama. Works that explained the method and teachings, apparently, were quite
liquid oxygen in Ukraine and their direct impact undetectable"10. However, in the "Life
of Job" drawn attention to the basic principles isichasm related to real communion with
God, "the opportunity to see him (the Lord. - MK) and sing along with the host of
heaven, because on him dare not shestokryli and all the heavenly forces to watch, but a
man who ochystylas mind given him to see and enjoy the contemplation of his
beauty"11. In the manuscript heritage of the Great Skitiov devoted much space
describing pustelnytstva Job, small Skytyka monks, which was accompanied by the
constant prayer of Jesus, seclusion, silence and strict refectory way - signs characteristic
of early stages it monastyrnytstva domestic XI-XIII. Middle East and hermits IV-V
centuries.
There is no doubt that Job was well acquainted with the practice of the Jesus
Prayer myslenoserdechnoyi. Having a solid theological education gained at Ostroh
Academy, Kniahynytskyi known works of the Church Fathers, Egypt, Sinai and Athos
Hesychasts that provided prayer to Jesus much. Jesus prayer constant tradition, the
monastery monks practiced, S.Senyk prints from famous hermits yehypetskyhHesychasts. "They certainly were aware of it ortodoksalmethod and the teachings of
Palamas - she said - but perhaps this method was too hidden, too theoretical teaching
and to acquire a significant content in their lives.
This way their special prayer ... is aimed at imitation as povni- shoyu extent of
Egyptian Orthodox monks"12.
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Assimilation national ascetic practices to Middle Eastern monastic tradition
manifested more in relation to the phenomenon of solitude in the desert as a prerequisite
for spiritual growth and unity with God. In practice bohopiznavalniy early anahoretstva desert is performed reclusive ideal place for the knowledge of God. The idea of
monastic asceticism in the desert, alone, as a first prerequisite knowledge of God in
some of his works turned Job Vishensky. His work "scripture called" spectacle
Myslene""I.Vyshenskyy completely devoted phenomenon desert asceticism. The idea
secluded desert life pervades "The Life of Job." Its author monk Ignatius of Lyubarova
nine times comes back to the problem of the desert, which the monastery tradition
transformed the concept of "wilderness." This term he uses to describe precisely the
organizational features of the monastic order in the form of small skytyka vidosobleni in
the desert with secluded dwelling hermit or multiple cells anchorites. Skytyk in the
wilderness was a prime ideal of Job. His selfless way he started with solitude in the
wilderness, what sought all his life. Job and Job Vishensky Kniahynytskyi repeatedly
stressed that skit is Markov wilderness. Accentuation idea of wilderness is quite clear.
Their notion is not limited to the naturally landscape, and performed sacred spiritual
space that is outside the profane world. No chance for Markov wilderness surrounding
mountains, rocks and rivers are sacral. Intellectual feat anchorites in biographical
writing monk Ignatius was possible it was in the wilderness.
The practice of solitary asceticism Job was not some isolated phenomenon, but
acted organic continuation of national ascetic tradition founded by Anthony Pechersky.
Despite the distance of centuries, this tradition manifested in an impressive similarity of
religious experience and Anthony Job, who Pechers- circumstances founding of the
monastery and the Great monasteries, as well as activities and Theodosius Pechersky
Feostill the monastery. Obviously, this is an amazing similarity is not an accident or
coincidence of historical circumstances, and indicates arhetypnist phenomenon, the
revival of Ukrainian traditions and ideals of monasticism. Not by chance in the monastic
environment of the XVII century. Job BASED walked bearer and renewer ancient
ascetic traditions embodied Anthony Pecherski. By and large the essence of monastic
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reform of Job, held in Pechersk, Univ, Derman and other monasteries, was to revival of
religious traditions of Anthony and Theodosius Caves.
Raised in general problem of national peculiarities ascetic traditions tion laid
Anthony Caves, shows a steady phenomenon of religious pusteloperation, cave
seclusion, which, despite some changes in social organization monks, during medieval
and modern times remained one of the dominant forms of spiritual quest Ukrainian
ascetic ideal.
A study team of the Institute of History, Archeology and Ethnology Carpathians
historical and archaeological monuments of monastic studies made it possible to detect
Carpathian Carpathian are new times and medieval monasteries located on the site of
ancient rock sanctuaries. Awareness Carpathian pam'yacurrent religious phenomenon
made possible by simultaneous study of Christian and pagan temples of Spassky
Monastery, in the village. Spas Sambir district, Lviv Oblast 7 km from the UkrainianPolish border, to a rocky monastery in the village. Neporotove Sokyryany district,
Chernivtsi region, near the Ukrainian-Moldovan border. Belt monastic monuments
stretching from the southeast to the northwest through the villages Tyudiv, Smodna,
Pistyn, Lyucha, Dora, beyond the river, Nazavyziv, Hrabovets, Manyava, Prince,
Svarychiv, Hrabiv, Pereginske, Tserkivna, Sukil, Bubnyshche, Rozhirche, Urich, Spas.
In general, the search for new documentary sources in archives and scientific libraries of
Lviv, Kyiv, Krakow, Warsaw, Bucharest and Vienna in conjunction with the
archaeological survey of field-governmental localize allowed only in the Ivanoing area
of France 140 monasteries, medieval and modern times. The vast majority of religious
convents mountainous part of the region, which are now found more than 40
znahodytbe local rock pagan temples, sanctuaries and settlements. The latter is more
than 60 zafiksoed.
Field studies show that the medieval monasteries inherited not only a place of
pagan shrines (rock temples, caves, ancient settlement), but also planning onshore
structure, which links to the hill at the well laid church, cell, garden cemetery.
Landscape structure monasteries that were built like paradise, was associated with
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mountain or hill separated mysopodibnym performance. Internal planning structure
included the presence of Dr. twothree-level terraces. At the highest of these was the
church, then - cell and farm complex. Some monks of the monastery, located on the
dominant BASED comb near the old Trans-Carpathian roads, fortifications were in
vyhlyadi ditches and ramparts were elements of the defense-guard system.
The second large group of monasteries in the Carpathian Dniester focus. Thus, in
the region clearly distinguished two zones sacral monuments: 1) Carpathian, which is
more than 100 rock pagan temples and Christian monasteries; 2) Dniester, which
includes hundreds of objects with a clear predominance of Cherkasy nechyh
monasteries. This concentration of religious monuments is the largest in Ukraine (near
the Crimea) and Eastern Europe. It should be added that none of the more than 140
monasteries Carpathians still has not become the subject of systematic study. In Great
Skitiov in Manyava.
In the study of religious monuments Carpathians succeeded in another important
problemma associated with sacred geography, laws locations of interest. It was found
that the ancient rock temples and medieval monastic cloister are lines that stretch from
the southeast to the northwest on hundreds of kilometers on the edge of mountains and
plains. Moreover Religious Sites imposed on the line tektonic faults (lineaments), which
are marked by periodic access to large volumes of surface rock outcrops.
Linearity location patterns of sacred objects in Europe was vidomo in the second
half of the nineteenth - early twentieth century. Polish researcher Maximilian Baruch in
his book "Boże stopki" (Warszawa, 1907) noted that in Podlasie "in the direction from
north to south is the line of stones carved with traces of human feet, sign of the cross
and horseshoes. " In the 1920s. A.Uotkins famous English explorer introduced the
concept of leu-line. However, the linear structure of religious objects Carpathians are
not leu-lines of a classic Western European sense, as they are not only natural
attractions, lines, consisting of rock pagan temples and monastic Monastery shooting.
Ukrainian researcher R.Furdyy, showing the relationship of the ancient cult compound
ore zones with power, drew attention to the relationship of ancient sacred sites, located
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in fault zones with features magnetic, electromagnetic and gravitational fields
heopozytyvnoho that are beneficial to human, animal and other biological objects. Wellknown Russian researcher O.Tkachenko, tracing correlation heoaktyvnyh zones of
separation of ancient peoples and local finding places of worship, has concluded that the
active geological zone of fracture development is conducive to human habitation. Most
towns of Kievan Rus emerged near active faults, and the intensity of their growth is
twice larger than cities, based far away from active zones. Influence of natural
electromagnetic field on the biosphere was convincingly proved in the first half of the
twentieth century. A.Chyzhevskym. Intuitive rozsetion in favorable places for human
O.Tkachenko connects with the configuration heofiernments fields.
Obtained her geographical characteristics hundred cities of Kievan Rus menting
indicate a direct relationship to population density, its reproductive functions of large
orders magnetic field of the Earth. Great concentration detected I.Rusanovoyu
B.Tymoschucom and religious monuments of the Carpathian-Dniester region, according
O.Tkachenko, Zanarelated heoaktyvnymy areas with powerful, original belts forces who
perform at different times a historic role. Beneficial to the human body areas were
undeveloped in Late night, later became a place of settlement of Trypillya, IndoEuropean and protoslov'yanskoyi communities, as evidenced by the large number of
ancient sacred sites.
Geomorphological problems is outside the subject field his Rico-archaeological
science, but the experience of studying religious objects edge points to the need for an
integrated approach to study such a complex phenomenon, which is the rock temples,
places of interaction between nature and man.
Thus, recent studies sacred heritage of the Carpathian-Dniester region helped to
identify two zones of religious monuments, consisting of staroancient pagan sanctuaries
and Christian monasteries. One of them - Dnistrovsky, numbering hundreds of sites
dominated monastic tradition, the subject of the study of the researchers from the late
nineteenth century and certifies advantage today and cave-ascetic monastic asceticism
forms of the Middle Ages and modern times as the dominant form of spiritual search.
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The Carpathians: populace, ethnos, civilization
2014. Vol. 5.
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The second are sacred monuments - Carpathian sky that stretches for hundreds of
kilometers from the southeast to the northwest and has now identified over a hundred
ancient rock pagan temples that prevail, and religious monasteries. Their final
localization is not completed, and studies are at an early stage. Comprehensive study of
historical and ethno-cultural heritage, including monuments sacred land, will help
uncover new or little-known pages of ancient, medieval and new times Ukraine's
history.
15
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Nechitailo views in the early Christian architecture of Ukraine (the concept of OA
Plamenetskoyi) / AP Nechitailo // Archaeology. - 2006. - № 3. - P. 87-88.
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Great Monastery in the Carpathians: 3 t. - Vol 1: Paterik the monastery. Synodikon. - IvanoFrankivsk, 2013. – P. 217.
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Senyk S. Manjava Skete. Ukrainian Monastic Writings of the Seventeenth Century / S.
Senyk. – Cistercsan Kolamazo-Spencer-Coalwille, 2001. – P. 25.
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