Libmonster ID: BY-2888

Author(s) of the publication: Yu. YURIY SHEVCHENKO →

Educational Institution \ Organization: Museum of Anthropology and Ethnography of the Russian Academy of Sciences →

Source: Archeology, Ethnography and Anthropology of Eurasia, March , 2006 Pages 89-109 →

Yu. YURIY SHEVCHENKO
Museum of Anthropology and Ethnography of the Russian Academy of Sciences

3 Universitetskaya Emb., Saint Petersburg, 199033, Russia

E-mail: yurshev@kunstkamera.ru; yurishevchenk@narod.ru

It is believed that the caves at the Elijah Church in Chernihiv were founded by 1072 AD. St. Anthony of the Caves. However, there are facts that allow us to connect this cave monastery with Christians who came to these places before the historical campaign of the baptism of Rus by St. Vladimir (988). Folklore sources tell about some abbot of the monastery who left his monastery, which already existed here when the population of ancient Chernihiv converted to Christianity in 988-992. [Shevchenko, 1999, pp. 9-22]. From this it follows that the Christian monastery in Chernihiv appeared before 988. According to available data, events related to the action of baptism in the city took place on the south-western outskirts of Chernihiv - between the locations of the Yelets (Fig. 1, 3) and Ilinsky (Fig. 1, 5) cave monasteries. The assumption about the existence of an underground monastery at that time is confirmed by the results of an analysis of the archaeological context of the immediate environment of the Ilinsky caves. On the edge of the terrace where the Ilyinsky caves are dug, there is a pagan burial mound-a place dedicated to the spirits of our ancestors. Here, on the slopes of the spur of the Boldy Mountains, neither hunters nor beekeepers wandered. This place, where a Christian community could safely exist, was considered reserved by pagans. It can be assumed that it was chosen by Christians who came here after the pagan burial mound began functioning (the turn of the IX - X centuries); not later than this time, the earliest Gulbishche mound in the burial mound was laid here. The sacredness of the pagan cemetery guaranteed the absence of ordinary visits, and strict regulation of the movement of the funeral procession to and from the burial site (Baiburin, 1993, pp. 112-116) also helped to keep the location of the Christian cave monastery a secret.

In the Boldinogorsky necropolis of early medieval Chernihiv, located almost above the caves, no later than in the middle of the X century. small mounds appeared, the mounds of which are close in size to ordinary burial mounds. If large ("pagan") burial mounds are located at least 150 m from the cave entrances, then small ones are located almost above underground voids, in close proximity to them. Under the small mounds there are no cremations, or skeletons in a pit with a log cabin, symbolizing the "house of the dead"; there are no "stravnits" - vessels-prefixes with funeral food for the deceased, characteristic of polytheistic funeral rites. In grave pits, the bones are elongated and oriented with the head to the west. There were quite a lot of similar burials in this Boldinogorsky necropolis (out of 260 mounds recorded in 1908 (excavations by D. Ya. Samokvasov), more than 150 remained). B. A. Rybakov, who studied the necropolis, based on the materials of previous excavations, dated the inhumation rite burials in burial pits under small mounds to the X-beginning of the XI century and associated them with clearings [1949, pp. 16-19]. Rusanova noted the Christian, rather than ethnic (Polyansky or Severyansky) nature of such burials [1966, p. 37]. This opinion is supported by other researchers (see, for example, [Mezentsev, 1980, pp. 53-64]).

Pale grayish-pink bipyramidal beads were found in small Christian mounds

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Fig. 1. Map of Chernihiv at the beginning of the second millennium AD. a - ancient Russian fortifications; b-ground-level monumental temples of the pre-Mongol period; c-mounds and burial mounds; d-ground burials of the X-beginning of the XI century; e-entrances to cave complexes; e-cultural layer of the X century. 1 - entrances to underground structures. structures under the Chernihiv fortress of the XVII century (the territory of the old Russian Kremlin detinets of the XI-XIII centuries); 2-underground structures of the Chernihiv Fortress, overlaid with "Lithuanian" (grooved) bricks of the XVII century. (excavated by A. Verzilov in 1886 [Verzilov, 1889, p. 4 ]to the west of the Spassky Cathedral, on the territory of the ancient Russian detinets); 3-cave complexes of the Yeletsky Boldinogorsky Monastery of the Assumption of the Blessed Virgin; 4 - cave gallery near the ancient Russian temple on Severyanskaya Street (between the Yeletsky and Ilyinsky monasteries); 5 - cave complexes of the Ancient Russian Monastery of the Assumption of the Blessed Virgin Mary. structures (Antonievy caves) near the old Russian Elijah Church - Elijah underground monastery; 6-three cave complexes in the slope opposite the Elijah cave monastery; 7-Alipievy caves of the first quarter of the XX century; 8-Lavrentievy caves of the first - second quarter of the XX century; 9-failure in the cave gallery in the village of Gorodok; 10-cave hermitage of ancient Russian times; 11-Black Grave with an adjacent necropolis of the X century; 12-Pyatnitskaya Church "on the Bargain" with the so-called mound of Princess Tserna (Black); 13-territory of the "red courtyard" of the Chernigov princes.

from Indian carnelian, * Asia Minor, Central and South Asian in origin (Deopik, 1963, pp. 135-137, Fig. 5, 8, Tables 3, 8]. In the Christian burials of the Boldinogorsky necropolis, rounded bright red beads of "Syrian" carnelian of Eastern Mediterranean origin were also found (Shkropil, 1905, p. 13, 24; N 44, 98; Fig. 9). The same beads were found in other ground graves on the territory of Chernihiv, which are interspersed with mounds in the vast expanse of the necropolis stretching to the northeast of Chernaya Mogila (Figs. 1, 11, 12). They are dated by analogs from stratified monuments of Eastern Europe and complexes with numismatic indications of the IX-beginning of the XI century. [Sokhatsky and Valkova, 1995, p. 140-143].

The accompanying inventory of Christian burials at the Boldinogorsky kurgan necropolis consisted of jewelry located mainly in women's graves, as well as knives, which distinguished Chernihiv burials from Kiev burials, in which scissors were an obligatory part of a woman's burial instead of a knife. One of the lunnits found in the Boldinogorsky Christian (female) burial was mother-of-pearl; this material was traditionally used to make Jerusalem icons and pendants throughout the Middle Ages. The lunnitsa had a "golden ring * * threaded through the hole for hanging" [Rybakov, 1949, p. 19]. Among the mother-of-pearl products that appeared in Eastern Europe after the first Crusade and the creation of the Kingdom of Jerusalem at the end of the XI century, this lunnitsa has no analogues. A similar but later "pilgrim's relic" includes a mother-of-pearl cross

* The same beads were found in the Saltovsky burial ground of the VIII-IX centuries. (4 pieces) on the territory of Khazaria, Bezhta burial grounds of the VIII-IX centuries. (7 units), Borisovo VIII-IX centuries (23 units), Chir-Yurt VI-VII centuries. (3 pieces) in the North Caucasus and the Bakla burial ground of the VI-VII centuries. (3 pcs.) in the Crimea.

** According to E. E. Chernenko, an employee of the V. V. Tarnovsky Chernihiv Historical Museum, the ring of the mother-of-pearl lunnitsa is made of silver [2000, p. 12].

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XI-XIII centuries, found in Staraya Ryazan near the Borisoglebsky Cathedral [Belyaev, 2003, pp. 492, 507, fig. 3]. As part of the inventory of necropolises near the walls of Sarkel, there are numerous body crosses [Artamonova, 1963, pp. 34, 58, Fig. 25, 46], in borders 6, 8, 11, 39 (embankment 19/1), 80, 143, 156, 222 (mound 17/10) there are fragments of mother-of-pearl "pendants" [Ibid., Tables I, III]. Oblong strips of mother-of-pearl in three Sarkel necropolises could also be inserts in wooden (cypress) crosses. It is characteristic that numismatic indexations from these burial grounds date back to the" Russian period " in the history of the city and refer not to Sarkel, but to Belaya Vezha (1055-a Byzantine coin from border 80 from mound 17/10; 1081-1118 - a silver Byzantine coin from the burial ground near the south-western wall; turn XI-XII c. - copper coin from the mound 17/10).

The "three-horned" design of the lower" sickle "of the lunnitsa from the Boldinogorsky kurgan necropolis of Chernihiv is associated with the" three - horned " pendants of the epoch of the Great Migration of Peoples (Kargopoltsev and Bazhan, 1993, pp. 113-122). The "three-horned" lunnits brought to the northern shores of the Mediterranean Sea were common, for example, on the Adriatic coast until the 9th century. They are found in the western part of the Balkan Peninsula in the Arberi burial grounds of Kruja, Derjan, Dalmac Fortress, Bukli, Sigeni Radolishte, Lezna, and Saint Erasmus in Ohrid (Shevchenko, 2002, pp. 297-298, fig. 28, 8; 31, 1]. These ornaments could be prototypes of mother-of-pearl Jerusalem products of the same appearance at the end of the early Middle Ages (VIII-X centuries). It can be assumed that jewelry made of shell mother - of-pearl, similar to those found in the Boldinogorsky mound, was distributed from the Holy Land in the IX-X centuries with other relics and Palestinian eulogies (bottles for holy oil). At the end of the early Middle Ages, the "three-horned" lunnits, as well as similar ornaments dating back to the Great Migration of peoples, symbolized the victory of the idea of the Trinity in the Nicene-Tsaregrad symbol of faith from the 380s, after the Ecumenical Council of the Church in Constantinople. The lunnitsa from Chernihiv kurgan is Eastern Mediterranean in texture of mother-of-pearl; most likely, it, like most mother-of-pearl icons, was made in the Middle East [Dolgalenko, 2002, p. 13; 2003, p. 24-26].

Thus, the earliest Christian cemetery in Chernihiv is located on the territory directly adjacent to the Ilyinsky Cave Monastery (Shevchenko, 2004a, p. 158-160). Its appearance should be associated with the functioning of a Christian church: the burial ground of this time can be considered as a churchyard at the temple, which could be a cave church, since the ground Ilinskaya church was built here only by 1072 (Fig. 2). This Christian cemetery appeared, judging by the dates of things from burials, even before the national campaign of the baptism of Rus, no later than the middle of the tenth century.

Among the mentioned ground graves, not far from the largest known ancient Russian burial mound, Chernaya Mogila (see Figures 1, 11), there are burials in pits with shoulder pads; they are distinguished by a rich set of glass (paste) multicolored beads. Similar beads were found in an isolated burial ground in the city [Kazakov, 1989, p. 86-87], near the "red courtyard" of the Chernigov princes (see Figs.1, 13) [Shevchenko, 2002a, p. 95-105]. Paste beads (mainly of Syrian and Egyptian production, which have numerous analogues [Lvova, 1959, pp. 323-328, fig. 5, 1, 2, 5; 6, 4, 5, 1 - 9, 12 - 14; 7, 7, 8, 10, 14, 15; Shchapova, 1956, p. 165-179]) and pit designs are typical of the Alanian component of the Alano-Bulgarian population on the territory of the Khazar Khaganate of the 10th century. (Saltovskaya culture) [Kovalevskaya, 1981, pp. 83-96, 224-228]. Judging by the inventory and types of graves, the Alans began to move to Chernigov no later than in the middle of the X century.By this time, their burials recorded on the territory of the city are similar to those of the North Caucasus. Consequently, the cave Christian monastery could have been founded by immigrants from Alanya, which in 932 the Khazars forced to renounce Orthodoxy. At that time, Orthodox refugees from Alanya could move to the Kiev metropolis (about this Patriarch

2. Elijah's Church in 1072 at one of the entrances to the underground monastery. Initial view. Graphic scheme-reconstruction of an engraving by A. S. Saranchov, 1969.

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Photius reported in the District Epistle of 867). The influx of the Orthodox population from Alania refers, taking into account the dates of the beads from the soil burials of Chernigov, to the years of the stay and reign in Kiev of the Equal-to-the-Apostles Princess Olga, who patronized Christians.

The location of the 10th-century Christian necropolis directly above the Ilyinsky cave monastery makes it possible to synchronize the existence of an underground Christian monastery in this place with its cave temples and the functioning of the burial ground. The burial ground was the graveyard of a cave church, which was undoubtedly in an underground monastery. Therefore, it is no coincidence that the baptism of Chernihiv residents on August 30, 992 did not take place near the walls of the ancient city (see Figures 1, 1, 2), but 3 km away from the inhabited territory (Shevchenko, 1999, p. 9-22; Shevchenko and Bogomazova, 2003, p. 241-260), opposite the cave monastery in the Desna channel (Lake Prykal) in the Holy Grove (see Fig. 1, 5, 6, 9). The presence of a Christian kinovia in the cave monastery determined the location of the historical action in Chernihiv.

The underground monastery functioned throughout the pre-Mongol period with minor interruptions, which are determined by comparing the dates of traces of washing in the caves with the outline of events in 1094-1097, 1147 - 1169 and 1210 - 1214.

After 1069, the protostrator (founder) of all Russian monasticism, the Monk of the Assumption of the Virgin, moved to these caves from the Chernihiv Yelets Monastery (see Figures 1, 3). Antoniy Pechersky [Shevchenko, 2002b, p. 110-139]. Until 1072, either he or one of his associates was abbot of the monastery. It is possible that during this period in the Ilinsky underground monastery of Chernihiv Theoktist (possibly his baptismal name Elijah) was tonsured, who later became Archimandrite of Kiev-Pechersk (by 1106), and at the end of his earthly journey (died in 1123) accepted the episcopal see in Chernihiv (1106/1108).

The south-eastern chapel, adjacent to the eastern part of the southern wall of the Spassky Cathedral-the Cathedral of Chernihiv-hides graffiti that can be read in different ways, but absolutely accurately contain the name - Elijah. According to S. O. Vysotsky, who studied graffiti on the walls of the Cathedral of St. Sophia of Kiev, the inscription on the Saviour refers simply to a dinner (a solemn feast) given by a certain Elijah on St. Peter's Day. Yuri (George). In Ilia, the researcher sees Archbishop John of Novgorod, who "could have had the secular (baptismal. - Yu. Sh.) name Elijah", who stopped by the Chernigov Savior in 1169 on his way to the Metropolitan in Kiev (Visotsky, 1984, pp. 92-96).

Both chapels (south-east and north-east) are attached to the walls of the church and are made of the same plinth as the walls of the Spassky Cathedral itself (Borisoglebsky Cathedral in 1118 - 1120 was built of a different brick). A similar brick was used in the construction of a single-chamber terem near the north-western tower of the Savior, which appeared in the time of Svyatoslav Yaroslavich's children (no later than 1076). The plinth of Elijah's Church was somewhat different, although similar [Ioannisyan, 2003, pp. 20-34], built, according to local church tradition, by 1072. We can conclude that the funerary chapels of the Savior were built shortly after the completion of the cathedral itself and long before the end of the century, when Oleg and David Svyatoslavich were joined by new craftsmen who used baseboards of different standards [Ibid., pp. 20-34].

The name Elijah in the inscription on the wall of the temple indicates, if not the church in the name of this prophet, then its possible ktitor-the temple builder from the entourage of Prince Svyatoslav Yaroslavich and directly correlates with Anthony, who moved to the cave near which the Elijah Church was built. Then in the caption: mcha arnla ou kgdl vow) ("the month of April when [which] he made for the vow"* ) gave (y) (I)lya 7N NA. Part of the phrase "at Eli's" may well mean " at the walls of this temple." Without separate signs and words that allow for problematic and multivariate discrepancies, graffiti looks like this: mcha arnla ou kgdl ob n) dal (y) (I)lya 7P NA stgo Yurya (_) (_) ou se dom (y) (i) (z)nal N(i)kon i (o)n ma(l) (b) (t) (i) houses and have the following meaning: "In the month of April, when the vow was made (... u) Elijah to himself on St. George, going [to] his home ... and Nikon knew [about it] and should have been at home." The entire record could refer to a person who built the temple of Elijah and bore the same name, for example, Theoktista, before his ryasophoric tonsure, when the name of the cross could be the namesake of the Biblical prophet Elijah. The inscription may have lost the inscription of the name (for example, Anthony) "who made a vow to himself at [the temple of] Elijah on St. George" to return home. In either reading, the inscription attests to a promise ("vow") to go to his home, a promise that "Nikon knew about, who also had to be at home." Since the concealment of the inscription on the walls of the Chernihiv Saviour occurred during the construction of the chapel extension in the 70s of the XI century, this name could only belong to Nikon the Great. Nikon's "home" was the Pechersk Monastery in Kiev. Apparently, they had to go there, to the monastery, which was forcibly abandoned due to the oppression of Izyaslav Yaroslavich in 1069-1072. The expulsion of Izyaslav from Kiev (1073) opened the way for Nikon "home", where

* The original text is shown in italics, and the number of characters suggested by S. O. Vysotsky that I assumed were erased is shown in square brackets.

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he had to wait for Elijah (to be tonsured in the mantle under the name of Theoktista?) or Anthony himself, whose name is lost in the inscription. But in the last version of the reading, the temple of Elijah in Chernihiv at the entrance to the caves is mentioned.

Graffiti mentioning the name of Nikon (with all possible readings) dates back to between 1069-1073, and the chapels-tombs that hide this text were added to the cathedral immediately after the establishment of church authority in Chernihiv by the metropolitan mentioned in the Chernihiv department in 1072 (Shchapov, 1992, pp. 17-21).. Graffiti telling about Nikon passing through Chernihiv to Tmutarakan and back, and about Elijah (the temple and / or the temple-maker of the church in the name of this prophet), are most likely made up in the name of the Monk. Antony was one of his closest associates, if not himself. It is quite possible that the author was a pupil of the Greek Athos (like Anthony): the inscription has Greek letters. If we proceed from this assumption, then the inscription tells about the return to the Kiev-Pechersk Monastery after the transition to the Kiev table of Svyatoslav Yaroslavich Anthony of the Caves himself. April and St. George's Day indicated in the inscription almost coincide with this event. Graffiti on the wall of the Chernihiv Saviour was not the only epigraphic find related to the caves.

The earliest finds from the cave monastery attached to the ground temple of Elijah belong to the last third of the XI century [Rudenok, 1992, p. 48, figs.4, 7, 10]. Materials of the XI-XII centuries from the 1996 excavation at one of the entrances to the caves of the Ilyinsky complex (Figs. 3, 17) were brilliantly stratified by layers and types by T. G. Novik. The beginning of operation of this entrance to the underground complex is no later than the end of the XI century. Finds at this site characterize the daily life of the underground monk Job, whose name is mentioned in two-line graffiti (still unpublished) on the wall of the underground locula in the immediate vicinity of the cave monastic cell, where the mentioned Job apparently lived.

3. Scheme of the Antoniev caves at the Elijah Church in Chernihiv. a-ground objects; b - entrances to the Ilinsky underground monastery (Antoniev caves); c-elevation of the slopes of Boldina Gora (A-the bottom of the slope; C - the level of secondary filling of the embankment terrace adjacent to the slopes of the natural ridge; C - the upper edge of the plateau of the above-flood terrace); d-ancient collapses of underground corridors; d - underground rooms of the cave monastery according to the plan of 1783, drawn up under General-anshef A. Krechetnikov. 1-Elijah's Church (1072); 2-narthex-extension (1649); 3-church sacristy (added in the XV century); 4-chapel over the crypt of the beginning of the XIX century, completed by 1911, as a bell tower; 5-grave of the writer M. M. Kotsyubinsky and his wife in the churchyard of Elijah churches; 6-underground church of St. John the Baptist. St. Anthony of the Caves (with a pronounced three-part planned structure: narthex, naos, altar); 7-three-part (narthex, naos, altar) underground Church of the Praise of the Virgin (since 1860 referred to as the church of St. Theodosius); 8-chapel with a "tomb"; 9-Old Russian chapel with burials (in loculi and arcasolias). 10-two-part (naos, altar) underground church of St. John the Baptist. St. Nicholas the Saint (the narthex is not expressed); 11 - the cell of St. Nicholas the Baptist. St. Anthony of the Caves; 12-recluse's cells on the lower level of caves; 13-recluse cells that became burial crypts; 14-burials in niches-arcasolias; 14 - burials in loculi; 15-access to the surface from the lower level, covered with bricks in the XVII century; 16 - cave galleries and cells of the XI - XIV centuries centuries. (excavation 1995); 17-cave galleries and "Job's cell" (XI c.) with kimitiri of the XII c. (excavation of 1996); 18-a pit of hydrogeologists and geophysicists to the east of the apse of the Elijah Church, which opened at a depth of approx. 5 m remains of the cultural layer and ceramics from the times of Kievan Rus (in a collapsed cave gallery).

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4. Diagram of the deepest system of underground corridors and rooms of the Ilinsky caves, discovered in 1970-1971 under the leadership of N. V. Yurkova with the participation of V. Ya. Rudenko and Yu. Yu. Shevchenko.

A solid line shows the galleries of the lower tier lying under the Old Russian chapel located above with burials, which are indicated by a dotted line. The inset shows a map of the dungeons where the work was carried out in 1970-1971.

1 - a block that sank along with a section of the underground passage due to the collapse of some underlying premises; 2 - a throne in the altar of the underground church of St. John the Baptist. St. Nicholas the Saint; 3 - an earthen "tabletop" in the cell of St. Nicholas the Baptist. St. Anthony of the Caves; 4-an earthen bed in the cell of St. John the Baptist. 5 - niche-altar (?) in the cell of St. Anthony. St. Anthony's; 5' - a niche for prayer in the cell of St. John the Baptist. St. Anthony; 6 - niche-altar in the altar of the Church of St. Nicholas; 6' - niche-deacon in the altar of the Church of St. Nicholas. 7-a room "cut off" by the walls of the narthex-rotunda of the Church of the Praise of the Virgin; 8 - a room with a tomb (built during repairs in 1782?); 9-an Old Russian chapel with burials; 10-on the territory of the Church of St. Nicholas Svyatosha; 11-the cell of Anthony of the Caves; 12-an entrance vestibule with two windows. 13 - "pillar chamber" (for binding the possessed); 14-burials in niches-arcasolias; 14' - burials in loculi; 75 - chamber with a "cross vault" at the deepest levels of the lower tier; 16-passage from the deepest levels lower tier, going in a downward spiral (with holes extending down from the southern wall- "vents" to some even deeper room). 17-gallery rising up from the deepest levels of the lower tier to the gallery emerging from the Old Russian chapel (9) to the cell of Anthony of the Caves (11); 18-burial of a newborn baby in a light wooden coffin in the deepest galleries of the lower tier of caves; 19-burial of a five-year-old child in the gallery of the lower tier; 20-narthex church of the Praise of the Virgin; 21-backfill in the lower galleries, extracted during research; 22 - level of backfill remaining during research in 1970-1971; 23-gallery going up to the "deacon" exit from the altar of the Church of St. Nicholas Svyatosha; 24 - location of the graffiti " ZD ... B.., a ... to ... Antonia" at the entrance to the cell of the Rev. St. Anthony of the Caves.

Another graffiti is marked near the entrance to the cell of Anthony of the Caves (Fig. 3, 11; 4, 3,4 , 5, 6, 11). According to S. O. Vysotsky, a graffiti researcher on the walls of St. Sophia Cathedral in Kiev, the entry " ZD... b(ysta)...... k (e)l... Antonia " referred to the end of the early or early late Middle Ages (XV-XVI centuries). If the first part of the inscription can be interpreted in different ways (for example: "here the Mother of God bless... Antonia")* , then the name indicating the ownership of the cell is read absolutely clearly - "Antonia".

In the 12th century, the area of caves near Job's cell (see Figures 3 and 17) experienced "some period of desolation"; it is represented by "several layers of washout made of clay and gray sandy loam with a thickness of 0.6-0.65 m, very dense" (Novps, 1999, p. 10). Later, a new underground passage was laid here, cutting through the ancient Russian furnace. This furnace was probably also located in an underground room, which appeared near the surface as a result of the constant "sinking" and crumbling of the upper edge of the ravine (such furnaces in underground rooms are mentioned in the "Lay of St. Isaac the Cave-Dweller "in the" Kiev-Pechersk Paterik").

* Unfortunately, at present, as reported on February 21, 2000 by the staff of the National Reserve of Ukraine "Chernihiv ancient", the inscription is missing; in its place there are traces of a shovel blade.

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Washout traces were found in cave rooms and entrances opened in 1995 and 1996 (see Figures 3, 16, 17). They are very similar to the footprints found in the main complex of Antoniev caves at the Elijah Church and directly at the "main" entrance from the above-ground temple (see Figs. 2; 3, 1, b). This means that all the cave complexes in which these deposits are marked were connected to other and underlying underground voids of the Ilinsky underground Monastery in a single cave maze, and the running water had both a runoff path and an erosion basis, without which the sediments of temporary water flows could not be deposited. 3, 17), or in simply abandoned rooms (see Figs. 3, 16), layers brought by temporary water flows (Vasilenko, 1999, p. 9) were layered at an angle of 30° and directed somewhere into the depth of the mountain. The same sedimentary layers brought by running water can be traced behind the altar of the Church of St. Nicholas (Fig. 4, 1), in the gallery leading from the transaltarian voids to the funerary chapel with locules and arcasolias, and in the chapel itself (see Fig. 4, 1-9), as well as in the gallery leading to narthex of the Church of the Praise of the Virgin (Fig. 4, 9-20). The sediments of temporary water flows, which occur here at an angle of an order of magnitude less, indicate the formation of layers under the influence of running water.

The erosion basis for the draining water was the ground water level, which was closely approached by the deepest underground voids (discovered in the course of research in 1970-1972), formed by sediments that were well permeable to water, absorbing water like a sponge, and even stretching it from below, like a blotter, which created the basis of erosion, without it, there would be no running water or sediments brought by sewage. This property distinguished the lower layers, in which the deepest galleries and rooms were dug, from loess, loam, and fluvioglacials forming the walls and bases (floors) of caves found in 1995 and 1996, and other corridors and rooms located in the upper tiers of Antonia underground structures cut in the same loess and loess-like loams, - almost impermeable to water. Therefore, water could not be quickly "absorbed" if it fell into a cave cut exclusively in loess. It looked for a way out, flowing deeper and deeper, and, rushing down, left a layer of washing. The cave was also supposed to pass much lower, along the water-permeable layer lying there, i.e. it should be quite extended both horizontally and vertically.

The deepest galleries of the Ilyinsky caves were discovered in 1970-1971 according to the" Open List " of the Institute of Archeology of the Academy of Sciences of Ukraine, issued by N. V. Yurkova. Research sanctioned by the Academy of Sciences and the State Construction Committee of Ukraine was for some reason banned by the then director of the Chernihiv Architectural and Historical Reserve. Therefore, the excavations were carried out at night, in secret from the museum administration, but with the help of scientific staff of the reserve [Shevchenko, 1993, p. 44-47; Rudenok, 1999, p. 19-21]. N. V. Yurkova's group determined the planimetry of the deepest levels of the lower tier. 4, AB) in the hands of V. Ya. Rudenk, a member of N. V. Yurkova's group, was a rather rare for the Middle Ages eye pick with a butt (the find is not published), apparently late Medieval. Traces of working with this tool are recorded on the south-western wall of the cell on the lower tier (see Fig. 3, 12; 5, 12). 4, 23) to the "deacon's" exit from the altar of the Church of St. Nicholas Sviatosha. This exit was probably created after collapses in the gallery leading to the upper tiers of caves (see Figures 4, 17, 18, A-D). Such collapses could occur as a result of an earthquake. It was the earthquakes of 1620 and 1637 that caused landslides in the Nearby caves of the Kiev Caves Monastery (Movchan, 1994, pp. 152-160). With these events and the construction of a new gallery from the lower tier to the upper ones, it is possible to connect the holding (before 1649, in the abbacy of Zosima (Tyszkiewicz)) major construction works in the Elijah Monastery of Chernihiv at the expense of Cossack Colonel Stefan Pobodaila.

Excavation of redeposited soil from the gallery (see Fig. 4, 18; 6, 22; 7,18 ) it allowed access to the system of galleries and rooms (see fig. 4, 15 - 17; 8), "swam" by loose water precipitation (see Fig. 6, 22; 7, 21, 22). In this" glacial dust " (loess) of the Risswurm period, from which the lower horizons and the base of the above-floodplain terrace are composed, excavated

5. Diagram of the lower tier of caves at the Elijah's Church in Chernihiv.

The arrow indicates an altar wall with a niche above the burial vault. For additional information, see Figure 3.

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6. Gallery leading from the lower levels of the caves to the passage - "crack" - a branch of the connecting corridor between the Old Russian chapel with burials and the cell of Anthony of the Caves.

For the vertical cross-section of the gallery along the ACD line, see Figure 4.

7. Diagram of the excavation site in 1970-1971.

Vertical section along the AB line. 4. A solid arrow indicates the location of the discovery of a pickaxe of the XIV-XVII centuries.

Figure 8. Diagram of the excavation site in 1970-1971.

See Fig. 4. A solid arrow indicates the location of a pickaxe found in the 14th-17th centuries.

rooms of the lowest level of caves. Dug up and discarded in ancient times in this gallery, the soil sank, filling the voids. The repeated rise of ground water weakened the rock; massive monoliths fell out of the walls.

The increased humidity and direct hit of water streams tightened the backfill deeper, making it denser and denser. There was some empty space under the arches of the galleries. Here it was possible to move only by crawling: it was quite easy to dig the "fluffy" soil, but it had to be done lying down. This section of the Ilyinsky caves was called wolf holes, because in the backfill there were shreds of some stray wool-probably the remains of piled felt products (such were found in numerous monastic burials on the lower tier of the Ilyinsky caves [Novzh, 2000, p. 22-24]). The entire site studied in 1970-1972 was located "one tier lower" than the lowest tier (see Figures 7, 8). Excavation was difficult due to tightness. The burial of a newborn baby in a small wooden box-coffin was discovered here (see Fig. 4, 18; 6, 18; 7, 18; 8, 18). In the long gallery leading to the deepest corridors, the burial of a five-year-old child is recorded (see Figures 4, 19).

Currently, a series of children's burials is known in the lower tier of the Ilyinsky caves. Among the remains that make it possible to make gender and age determinations, the bones of boys are noted [Ibid., pp. 22-24; Semenyuk, 2000, p. 20]. It seems that terminally ill children, who had no hope of recovery, were simply tonsured in a mantle: either in the small schema, or in the "full angelic image". It was also permissible for girls to be tonsured and then buried in monastery caves.-

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rah. Until 1499, even the famous Vvedenskaya Optina Pustyn was a combined monastery: there were both monks and nuns here [Christianity. 1994, vol. 2, p. 245]. Perhaps, this " combined status "of the Chernihiv cave Monastery is due to the presence of" female " jewelry among the materials of excavations in the Ilinsky caves, although not numerous. A fragment of a glass bracelet was also found in the cave of Kimitiria (excavations in 1995). Its presence can be explained in another way: during the High Middle Ages (XI - XIII centuries), "women's" things could be worn by men; at different times there were different ideas about tender styles, and our opinion about the correspondence of specific clothes and accessories to a certain gender it may not agree with the opinion of those who lived 800 years ago. "Women's" items could be markers, serve to indicate the name of the buried person (this is noted in medieval monastic burials in the Crimea [Shevchenko and Kharitonov, 2002, p. 249-256; Shevchenko, 20026, p.325-334]. They could also be "name bearers" - such things were used to identify the skeletal remains of a monk, whose burial was opened a year or three after physical death and "primary interment" to move part of the ashes (the skull and sometimes the long bones of the hands and feet with it) to the temple monastic tomb (kimitiria).

Under the found galleries located below the lower tier, there are probably other cavities, since the first turn to the right (to the north) in the opened system went down in a spiral like a spiral staircase. Round holes with a diameter of 5-7 cm are marked in the right wall of this passage leading down. Two holes, the bottom of which was not probed at a depth of 1.85 m (see fig. 4, 16; 8, 16), they went down at an angle of 45°, but they couldn't reach the third one. It seems to me that these holes were made from the domed vault of a very small chapel-rotunda, located even lower than the lower tier with galleries, which today are considered the deepest. This supposed chapel may have been approached by this spiraling gallery.

Another gallery, running directly in the newly discovered system, sharply rising up, led to the room (see Fig. 4, 1 7; 6, 17)*, located much higher and deep galleries, and the entire lower tier. As it turned out during excavations in 1992, it was to this room that a narrowing passage led-a crack**. The crack came from the gallery of the upper tier, running from the Old Russian chapel with burials (see Fig. 4, 9; 9, 10), to the cell of St. Anthony of the Caves (see Figs. 4, 11). Galleries leading from other entrances from the surface, including the one where Job's cell was discovered, were supposed to lead somewhere to these cave sites (see Figures 3, 9, 17).

Since the middle of the 12th century, a new stage has been observed in the use of Job's cave cell with adjacent galleries. In this underground cell, right on the water-washed deluvial deposits, up to 15 randomly arranged human skeletons were noted, which were covered with soft, loosened tree roots (hanging here in the cave) with earth that crumbled from the vault. The earth accumulated gradually, as the root system of plants grew (determined by T. G. Novik). Under the walls of the cave room, at the level of the cross drawn on the wall, there were 12 skulls [Novps, 1999, p.9; Semenyuk, 2000, p. 20]; one belonged to a 10 - 12-year-old boy. According to V. Y. Rudenko, the child was killed in a landslide [1999, p. 13], but I believe that the cause of his death was different. A landslide would lock everything in place; the head couldn't be separated from the torso when it crumbled. By the way, if a child suffocated under the crumbling earth, then his body would be in a specific position. Separated from the skeleton, but intact skull-evidence of postmortem separation of the bones of the head from the rest of the skeleton (after the decomposition of soft tissues). In this case, we can talk about the manifestation of the rite that accompanied the creation of the underground kimitiria. This is how parts of the remains were transferred in monastic collective burials. According to the skete rules, during such funerary rites, skulls were necessarily separated from other remains.

T. G. Novik, who conducted the excavations, notes that " the skulls were located mainly under the walls of the cell, as if they had rolled down. It can be assumed that these relics were literally buried through the entrance to kostnipa, and not buried" [1999, p. 9-10]. In this case, the thoroughness of the observance of the rite was reflected, and not haste or haste, since the ritual norms in the monastic world of the Middle Ages did not allow deviations due to their canonicity. The skulls were always placed under the wall in the temple room. Other remains remained at the site of the primary burial. Sometimes all the skeletal remains were moved, and the skulls were somewhat isolated (as in this case). In Unearthed

* I gave my sketches made in 1970 - 1971 to V. Y. Rudenko in 1993, so here I use the" Field Diary " of 1987, unfortunately, already by the late Tatyana Vladimirovna Bukharina, a senior researcher at the Chernihiv State Architectural and Historical Reserve (then called "Chernihiv Ancient"), who drew my diagrams for yourself while working on excavations in caves.

** This element of cave planimetry is clearly shown in the cave diagram published by V. Y. Rudenk (1992) (see Figs.

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9. Diagram of the site of the Antoniev Caves with the ancient Russian chapel with burials excavated by V. Ya. Rudenk in 1987-1992. 1 - central burial with a wooden frame, remains of baseboard lining, fragments of slabs made of slate-pyrophyllite and fragmentary remains of three buried people; 2, 2' - burials in niches-arcasolium; 3 - burials in locules; 4 - base of the niche-arcasolium. A, A' - section A - A'; B, B' - section B - B'.

10. View of the entrance to the ancient Russian underground chapel (9) in front of the base of the niche-arcasolium (14) in the western wall of the gallery where the burial was located. Photo of the author.

in the underground kimitiria on the site of Job's cell, the isolation of the skulls (which are placed separately under the wall) is modeled in the same volume of the boneyard in which other remains (relics)were located: the room was sacralized and turned into a funerary chapel. A similar combination of all the remains in one temple volume of the funerary chapel (or funerary cave temple) is noted in the kimitiriyas of Mangup (Crimea) of the VIII-XI centuries. [Mogarichev, 1997. pp. 61, 66, 281, fig. 221]. Skulls are also isolated in the common burial cave of the lavra of Sava, Consecrated in the V-VIII centuries: they rest in the same place as other remains, including the relics of John of Damascus (Mansur), a particularly revered and most famous saint for his mystical works [Guidebook..., 1886, pp. 228, 241, 246-247]. Similarly, relics are grouped in Greek monasteries of Mount Athos: selected skulls are placed on stone shelves under the walls (Starets Silouan..., 1991).

Similarly, the remains in the underground Kimitiria of the VI - VII centuries are grouped under the Church of the Resurrection of the Righteous Lazarus in the Kozifa monastery in the upper reaches of the Dzamas Gorge in the Caucasus: the skulls are carried closer to the wall, and the long bones of the limbs, etc., are located on the steps-beds closer to the edge*.

The foundation of this monastery is connected in time with the activities of the venerable Syrian Fathers in this region (mid-VI-early VII c.). Similarly, common monastic burials were structured in the cimitiria of the oldest monasteries of the Middle East, for example, in the tomb in the Sinai monastery of St. John the Baptist. Catherine [Dr. Evangelos Papaivannon, s. a., p.37]. Kimitiria in the Nearby caves of the Kiev-Pechersk Lavra, which was first examined during archaeological surveys in 1937-1938, had the same appearance. (only skulls were left in the bones) and re-examined in 1977-1979 (Movchan, 1994, pp. 152-160).

It is noteworthy that there were 12 skulls in the kimitiria chapel, which became Job's cell in the Ilinsky underground monastery in Chernihiv (Novik, 1999, p. 9-10; Semenyuk, 2000, p. 20). The number 12 corresponds to the number of companions of St. John the Baptist. Anthony (he was the 13th) in the initial period of his rivalry in Kiev; there were 12 Syrian Fathers in Iberia (Georgia) (led by the 13th-Rev. John), 12 companions of St. John the Baptist. The Nile of Sorsk in its Deserts, finally, the 12 apostles of Christ. The 12" faithful and faithful " consisted of a minimal community-the core of the Kinovia, its main unit, which united the closest students and associates of the primate himself. Sacralization of the underground volume of the cell and transformation of the tomb into a temple building.-

* For more information about Kostnitsa, the "shrine" under this temple, see: http://www.urbnis-raisi.ge/ru/qozifa.html.

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They were possible only if the cell belonged to a locally venerated saint or someone who was considered equal to him in the eyes of the monastic community, for example, the abbot. The status of the primate corresponds to fragments of relatively expensive items found in the Chernihiv cell-kostnitsa: fragments of the corolla of a vessel with a double-sided watering (it is possible that it is white clay Byzantine ceramics with yellow and yellow-green watering), the bottom of an unpainted glass glass with straight walls and a lilac-colored glass overlay strip, fragments of a bottle in the form of T. G. Novik found numerous analogs of a glass bottle and attributed this find as a ritual object [Novik, 1999, p. 10]. Judging by the description and analogues, it was a Palestinian eulogy of the "ampoules of Monza" type, which was rarely found in ancient Russian cities, from among those that replaced the early flasks of Abu Mina in Christian usage, which became widespread in the VI-IX centuries. In the XI - XIII centuries. similar flasks- "ampoules", including "ampoules of Monza "(they replaced pagan flasks-"tearjerks") filled with precious myrrh were brought to monasteries and hermitages of their native lands by pilgrims from Egypt and Palestine (Wacha, 1995, p.251 - 303; Schettini, 1967). In the VI - IX centuries, these vessels decorated with relief plot images or covered with paintings (Pokrovsky, 2000, p. 271, figures 87-89) were unified over time; only traces of fluting on the throat and walls were preserved from the ornaments on them. Perhaps this simplification was due to the mass production of eulogies, which increased in demand as the flow of pilgrims increased after the First Crusade (1096) and the appearance of the Kingdom of Jerusalem on the map of the Middle East.

"Ampoules", the type of which is represented in the collections of cathedrals in the cities of Bobbio and Monza (Italy), are sometimes found in Veliky Novgorod. They appeared at the turn of the XI-XII centuries. [Belyaev, 2000, p. 69, ed. 66; p. 206, 301]. "Ampoules" became widespread throughout Christendom before the loss of the Kingdom of Jerusalem in the Holy Land to Christians. They have fluted corollas and walls. Such vessels ("flasks") were made of colorless glass. A fragment of a bottle made of the same glass was found in Chernihiv. Thus, the wreckage of the Palestinian eulogy in the cave kimitiria of the Antoniev Caves near the Elijah Church in Chernihiv is the trace of a pilgrimage to the Holy Land of one of the monks of the Elijah underground monastery (is it Hegumen Daniel himself?).

There have long been suggestions about Daniel as one of the Chernihiv hegumens. Analysis of his" Walking " as a reflection of cave breeding suggests that Daniel was the abbot of one of the cave monasteries. The text of Abbot Daniel's "Walk" is important not only in itself, as a means of influencing the public consciousness of the entire population of Ancient Russia, but also as a mirror of the realities already established in this consciousness. Khozhdenie mainly covers cave monuments. It was on them that the author focused the eyes of future readers. Focusing on the description of cave monuments indicates that the "abbot of the Russian land" followed a certain psychological attitude, and confirms the assumption that he belonged to the number of Russian cave dwellers.

Time of writing the Rev. Nestor the Chronicler and Bishop Sylvester's "Tales of Bygone Years", which is associated with the pilgrimage in question, corresponds to the time of life of the disciples of St. Anthony and Theodosius of the Caves. During this period in Russia, the interest in caves was incredibly high. Abbot Daniel's" Walk", which refers to this particular chronological segment, describes or mentions 32 cave shrines of Jerusalem and the Holy Land, some of them repeatedly. Abbot Daniel's "Walk" contains 47 references to Near Eastern cave shrines (1980, pp. 24-115). In fact, this is a description of the "Cave Jerusalem", seen through the eyes of the "abbot of the Russian land". Only the abbot of a cave monastery could write this way (Shevchenko, 2005: 66-71).

The fact that Abbot Daniel was from Chernihiv, and not from any other Russian city, is evidenced not only by his comparison of the Jordan River with the Snov River near Chernihiv. In his memorial record, left in the Holy Land and reproduced in the "Walking", the first to be remembered is the Grand Duke of Russia (the sovereign of the whole country) Svyatopolk (Grand Duke of all Russia), which is natural for a person who called himself "abbot of the Russian land". The next step should be the name of the direct suzerain - the ruler of the princely domain in which Daniel himself lives and conducts the service of God. At this place in the memorial of the Palestinian monastery is the name of the great Chernigov Prince David Svyatoslavich, which proves that Daniel belongs to the Chernihiv clergy. Thus, in the second place after the Grand Duke of Russia, the system of medieval vassal relations required the commemoration of the local sovereign-the Grand Duke, whose vassal Father Daniel was directly. They were David Svyatoslavich Chernihiv. Daniel also inscribed in his commemoration the baptismal name of the son of the great Chernigov Prince David Svyatoslavich - Pankraty (Svyatoslav Davidovich) - the future Monk. St. Nicholas the Saint. This name (baptismal, not secular) could have been known by either,

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in whose presence the baptism took place, or that person. in whose presence the recording of Svyatoslav Davidovich-Pankraty "for the memorial of health" was held. Only a person from the clergy and only from Chernihiv could have such information.

The "ampoule" brought by a pilgrim from the Holy Land, as it should be for relics, fell into the possession of his successor (by abbacy?) "Job the caveman." The successor of the Palestinian pilgrim, the owner of the Palestinian eulogy - "ampoules" with oil from the Holy Land-bore the name of Job, written next to the cell above the funeral locula, similar to which are found in abundance in the caves of the Kiev Pechersk Lavra. Later relics of the Chernigov abbot (?) Job, according to the Jerusalem monastic order, as befits an honored brother, were transferred to the cave kimitiri (common monastic tomb), created right in his cell.

Abbots, to whom Job probably belonged, were undoubtedly present in the Ilinsky underground monastery of the XI-XIII centuries. A silver ring with the sign of the trident on the shield found on the terrace area in front of the entrance leading to Job's cell is a vivid example of this [Semenyuk, 2002, p. 15]. A similar ring made of gold (Rybakov, 1940, Fig. on p. 237] was part of a treasure trove of the 12th century, hidden opposite the Elijah Monastery in the Holy Monastery, which in the 17th century was the country residence of an archimandrite and / or vicar bishop from the neighboring Yelets Assumption Monastery. In comparison with the princely signs of Oleg (Mikhail) Svyatoslavich (late XI - early XII centuries) on the shields of precious rings from Bolokhovskaya land in Southern Pobuzhye (Yakubovsky, 1975, pp. 102-193, fig. 17, 18), the sign on the ring from the Ilinsky Monastery and from the treasure in the Holy ur is somewhat later and it did not belong to the Olgovichs, but to a parallel princely branch - for example, to the Davidovichs, who became more active in the struggle for the Great Kievan Table immediately after the middle of the XII century. Such rings could be worn by the abbots of "princely monasteries", in which secular rulers acted as founders or patrons (ktitor) of the monastery. The date of the "abbot's" ring from the Elijah monastery corresponds to the time (probably after 1169) of the resumption of work on the site of the caves with the cell of Job, during which the cell was turned into a bonfire pit (kimitiri).

The trident inscribed on Chernihiv "abbot" rings is most similar in style to the trident depicted on the bone top of a staff (abbot's?) of the XI - XII centuries from Rostislavl (Alekseev, 1974, p. 87, Fig.28). It could symbolize both secular and spiritual power.

A trident, similar to the one depicted on the St. Vladimir's silver coins, adorns an XI-century slab of pyrophyllite slate (Ovruch "slate") in the St. Vladimir's Altar of St. Sophia of Kiev. As an altar image, it is not associated with earthly power and is only a symbol of the forces of the upper ones. The so-called anchor of Salvation is absolutely identical to it; it is depicted in the mosaic window of the Church of the Nativity of Christ in Bethlehem, built by Equal-to-the-Apostles Augusta Helena and restored during the Crusades at the turn of the XI-XII centuries. Both on the altar of St. Sophia of Kiev and in the stained-glass windows of the Nativity Church in Bethlehem, a trident with its prongs lowered down is shown, symbolizing the emanation of the Triune Deity into our lower world. The resumption of the use of such" trinitarian "symbols in the lands of Palestine during the first Crusade (late 11th century) could have initiated an activation of its use in Ancient Russia, where it was distributed by" princely abbots " (denoting belonging to a specific sovereign) and pilgrims like Abbot Daniel. This could be related to the appearance of pendants with such an emblem [Rybakov, 1940, p. 233; Novik, 2002, p. 141-142], which are functionally equivalent to body crosses or Christian icons that served as symbols of baptism (or catechesis). The trident on the ring was a sign of the reification of heavenly power on earth in the form of the power of hierarchs-hegumens, archimandrites, bishops - of the state Church within a particular grand duchy: This "princely" division of the Church corresponded to the diocesan division. In terms of status, such a "landmark" ring in a broader context exactly corresponded to the tridents on the oldest Russian coins - the silver coins of Vladimir. It was a sign of the divinity of princely power (after baptism), consecrated by the Church. The possession of secular power (the princely sign on the shield of the ring) and spiritual power (the very appearance of this sign) characterized the bearer of the "abbot's ring".

The specific sub-rectangular layout characteristic of a number of Christian cave sites in medieval Russia and adjacent regions of Eastern Europe should also be associated with the pilgrimage that opened the era of the Crusades. This is how the rooms in the lower tier (the eastern part of the dungeons) of the Ilyinsky caves in Chernihiv are planned (see Fig. 3, 12 - 15; 5). Their prototype was the underground shrines of the Jerusalem district, which were actively visited by pilgrims -the Tombs of the Sinhedra, or Tombs of Judges, whose archaeological research was carried out since 1850. By Felicien de Solcy. They have a rectangular layout and are a system of quadrangular underground chambers connected by underground galleries. In the chambers with niches-beds there are burials of the first century AD of the queen of Adiabene

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11. Plan of the Chersonesus crypts of the IV-VI centuries (according to [Yakobson, 1959]). 1-crypt N 2814 near the tower of Zinon; 2-crypt N 1663; 3, 4-crypts N 2052, N 2053.

12. A throne with a recess for a reliquary box in the altar of a cave temple near Motolla, Bari (Italy). Photo by S. V. Kharitonov, 2002

13. Diagram of the site of Distant Caves of the Kiev-Pechersk Lavra adjacent to the burial of St. Euphrosyne of Polotsk (Khvedchenya, 2001, pp. 180-183) (author's numbering). 1-12-arcasoli niches: 1-Euphrosyne (Predislava), Princess of Polotsk; 2-Agathon the Wonderworker; 3-Pimen the Postman; 4-Pavel the Obedient; 5-Gerontius, Canonarch; 6-Longinus, goalkeeper of the Caves; 7-Filaret (Amphitheater), Metropolitan of Kiev and Galicia; 8 - Zachary the Fasterer; 9-Mercury the Fasterer; 10-Nestor the Non-Book Wonderworker; 11-Achilles, deacon; 12-Paisius, monk; 13-underground Church of the Nativity of Christ (altar); 14-underground church of St. John the Baptist. St. Theodosius of the Caves; 15 - crypt of myrrh-streaming chapters; 16 - cell of St. John the Baptist. Theodosius of the Caves.

(Mesopotamia) of Elena and her family members; on the sarcophagus in a reclining niche there are inscriptions: Queen of Tsada and Queen of Adiabene (Jirku, 1957, p. 156-157). This site, which was a place of constant pilgrimage even during the journey of the Roman Eteria (late IV century), remained so during the formation of the Kingdom of Jerusalem. He and similar underground shrines were the prototypes of cave structures in different regions of the Christian world. According to the" standard design " of the Tombs of Sinhedra or another similar Middle Eastern complex, the large Crimean crypts of Chersonesos of the IV - VI centuries (crypt N 2814, near the tower of Zinon) were planned, which became underground temples already in the early Middle Ages (Fig. 11, 7) [Yakobson, 1959, p. 254, Fig.132]. The entire planimetry of the lower tier of the Ilyinsky caves in Chernihiv is based on the same planning module (see Fig. 5). Here, around the middle of the XII century, during the construction of the caves of the lower tier of the mid-XII century, even a niche was modeled over the funerary monastic crypt in the north-eastern wall of the room, which could be the altar of the temple. This niche-shelf is not a shrine of the temple, as similar niches-shelves in the cave shrines of the Middle East, but an imitation of it: it does not have a recess-a place for placing embedded relics that were available in other early medieval thrones, for example, in the recess of the throne of the cave church of St. Barbara in Geremi (Cappadocia, Turkey) or in the 12) in the town of Motolla near Bari on the Apennine Peninsula (Italy). Similar thrones in cave settings

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The temples of Motolla, which date back to the 9th - 12th centuries, were probably used in the early periods of these underground complexes, along with portable thrones approved by the encyclical of Roman pontiffs in the early 8th century. However, the practice of using the (Eastern) Church of the ancient type of thrones (adjacent to the wall) is documented as early as the 9th century: the image of Christ the Pantocrator, similar to the image above the throne of the cave temple of Motolla, over the same, adjacent to the wall of the throne in the underground crypt of St. Cecilia in the Roman catacombs of St. Callistus, was made by Byzantine iconographers in the 9th century. [June, 1999, p. 24-25, fig.].

A rectangular layout typical of the lower tier of the Ilyinsky Caves in Chernihiv (see Fig. 5), have Distant caves of the Kiev-Pechersk Monastery on the site where the relics of Princess Euphrosyne of Polotsk are buried (Fig. 13, 1), transferred from Jerusalem in the 70s of the XII century. Before being transferred to the Kiev caves, the relics of the Polotsk Princess-nun rested in Jerusalem, where she died in the lavra of St. Theodosius the Great. It is possible that this section of the Distant caves of the Kiev Lavra bears the imprint of the layout of this cave Jerusalem complex. According to the layout, the cave kimitiri under the central church of the Theodosius Lavra in Jerusalem resembles the caves of the Nativity of Christ under the southern aisles of the Bethlehem Temple (Belyaev, 2000, Fig. on p. 51], which repeat the planning features of the crypt, called the Tombs of Sinhedra.

Many other tombs are made according to the same scheme, including one located on the largest ancient necropolis of the Kidron Valley near Jerusalem, in which the Christian Onufriev skete functioned in the V-VI centuries. Here, in underground tombs, cells were located, the entrances to which, cut from a single underground room, at the turn of the eras were burial chambers. Early medieval monks lived in ancient crypts until their physical death and remained in them after it until a successor in underground housing was found; then the remains of the former dweller were moved from the cell, which again became a crypt, to a personal arcasolium (if they were incorruptible) or occupied a place in the collective skete tomb - kimitiri.

According to this scheme, early medieval cave hermitages in the Crimea were built: from one common place to another.-

14. Plan of cave rooms in the Baraban-Koba monastery at the tip of Teshik-Buran Mangup (according to Mogarichev, 1997, pp. 279, 296).

15. Diagram of the cave site (underground gallery with three-dimensional niches near the underground church) of the Spaso-Preobrazhensky Novgorod-Seversky Monastery. Made by Yu. A. Karmanov. a-ancient masonry (before 1672); b-ground buildings of the end of the XVII-beginning of the XVIII century; 1-exits - "wells" - vents of channels-air ducts from caves; 2-naos of the underground temple; 3-altar of the underground temple; 4-building "on the cellars"; 5 - building of the abbot (1657-1672); 6-the western wall of the underground church with numerous niches for myrrh-streaming heads - skulls of monks; 7-the fraternal cell building of the beginning of the XIX century; 8-the western spinning wheel of the monastery fortress wall.

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16. Diagram of the caves of the Yelets Monastery that opened into the monastery garden on the southern slope of the terrace (I), section of sections AB (II) and CD (III). Based on a sketch by A. S. Saranchov, the beginning of the 20s of the XX century (from the author's archive). 1-the edge of the walls of the south-western corner of the Assumption Cathedral of the Yelets Monastery (an extension of the Church of James-the tomb of Jacob Lizogub, 1698); 2-the inner chapel of the Praise of the Virgin in the ancient volume (narthex) Assumption Cathedral of the XI-XII centuries; 3-a two-tiered underground chapel under the "abbot's chambers" in the Peter and Paul "winter" Church with a brick kiosk in the eastern wall; 4-a room with a heating cube of a heater; 5-contours of the walls of the Peter and Paul "winter" Church of 1676 - 1678; 6-a southern entrance room with a cross-shaped door. a deepened niche in the eastern wall; 7-an underground chapel with a brick "kiosk" for a particularly revered icon and niches-arcasolias in the northern and southern walls; 8-a large underground chamber with niches-arcasolias in the northern and southern walls; 9-the south-western entrance room, in 1910 it was a cell of the Yeletsky hospice monastery (the opening in the eastern wall to the stairs leading underground was covered by the icon of St. George the Victorious);10-brick shaped niche-kiosk for a particularly revered icon; 11-underground chamber of the upper tier; 12 - heating cube of the heater; 13-underground galleries through which heating pipes are laid to the basement of the Peter and Paul Church; 14-connecting the underground corridor with the laying of the foundation of the " winter "(warm) church of Peter and Paul; 15 - niches-cells; 16-arches of openings in the walls of the cave corridor leading to loculi that are not covered with bricks; 17-niches-arcasolias; 18-supporting walls on the terraces of the slope of the Yelets Mountain and brickwork of the XVII century coming to the surface; 19 - collapsed part of the vault in the underground corridor in front of the entrance to the cave chapel; 20-niches for icons and lamps (lamps); 21-ventilation channels-shafts coming to the surface; 22 - places of collapse in underground galleries.

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17. Cape of the terrace above the floodplain, in the thickness of which the caves of the Kholkovsky underground Holy Trinity Skete are located. Above the top of the hill, you can see the domes of a late ground temple located above the cave galleries and rooms of an underground hermitage. Photo by I. A. Agapov.

18. Diagram of the caves of the Kholkovsky underground monastery (according to the monastery plan of novice N. Nekrasov, drawn in 2004 by a graduate student of Voronezh State University V. V. Stepkin [2004, pp. 140-141, Figs. 1, 2]). 1-ground temple; 2 - cave complex on an axonometric projection (according to Pluzhnikov, 1985); 3-cave created by Nikita Bychkov (1890-1920).

entrances to cell rooms and chapels have been made. This is how the complex of the Baraban-Koba cave hermitage on Mangupa was planned (Fig. 14) [Mogarichev, 1997, p. 278, Fig. 217], dated from the objects characteristic of such cave structures, IX-XI centuries. [Shevchenko and Kharitonov, 2002, p. 249-256; Shevchenko, 20026, p. 325-334].

The Hesychast wave of the 14th - 15th centuries brought the principles of such planning of residential premises grouped in a cell block to Eastern Europe again. They were embodied in the organization of cells of cave hermitages in the form of large-sized niches located next to each other, resembling extensive funerary niches-arcasolias. This planimetry is embodied in a New rock monastery in Butuceni (Moldova), dating back to the 15th century (Grek, Podrucskaya, Chuvakina, 2002, p. 170, Fig. 6). Similar large-sized niches-cells are found in the underground fraternal buildings of the XVII century (in the gallery under the Upper Fortress Wall of the Kiev Pechersk Lavra), as well as in the underground corridor near the Church of St. Sophia of Kiev (Tolochko, 1971, p. 19, 35-40), in the cave corridor near the underground church in the Transfiguration Monastery of Novgorod- Seversky (fig. 15)* ; similar large-sized niches are found in the caves of the Yelets Monastery in Chernihiv (figs.

In the first half of the synodal period in the history of the Russian Church (XVIII century), these underground cell buildings of the Yeletsky Monastery were abandoned and were restored as monastery cellars and cellars in the XIX century. The gallery with niches-cells in Novgorod-Seversky adjoins the underground temple, the western wall of which is the so-called kimitiri skulls (see fig. 15, 8), made according to the type of the same kimitiri of myrrh-streaming chapters in the Gniletsky cave monastery in Kiev. Niches for myrrh-streaming chapters are oriented directly on the altar of the Novgorod-Seversky underground church (see Figs. 15, 3). The "crypt of myrrh-streaming chapters" (see Figures 13, 13, 15) and in the Distant caves of the Kiev-Pechersk Monastery are oriented to the altar of the cave Nativity Church.

Rectangular layout of the lower tier of the Ilyinsky caves in Chernihiv, similar to the layout of underground monuments in Jerusalem and sections of the caves of the Kiev Pechersk Lavra, where places were equipped

* I would like to express my gratitude to Yuriy Karmanov, secretary of the vicar of the Transfiguration Monastery in Novgorod-Seversky, researcher at the Institute of Archeology of the National Academy of Sciences of Ukraine, author of field studies in Novgorod-Seversky, for the kindly provided material and accurately executed drawing.

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for the relics of Euphrosyne of Polotsk in the Remote caves of the Kiev Lavra (probably her Jerusalem attendants did this) [Murav'ev, 1990, pp. 31-32], is absolutely not similar to the aforementioned late medieval planimetric schemes of cell buildings, in which cells are large-sized niches. But according to the layout, the lower tier of the cave monastery near the Elijah's Church in Chernihiv (see Fig. 5) and the mentioned site of the Distant caves of the Kiev Lavra (see Fig. 13) have similarities with the early medieval underground crypts of Chersonesos (see Fig. 11, 1), literally copied from the Jerusalem burial caves of the Tombs of the Sinhedra. The large crypts of Chersonesos are also similar to the Palestinian underground temple "Prison of Christ". The three entrances to the underground space that became the altar of this church correspond to the priest's, deacon's, and ponomarsky exits; they meet the canonical requirements of the special rite of Holy Sepulchre, adopted by the Russian Orthodox Church only in the XIV century under Metropolitan Cyprian under the name of the "Jerusalem Charter". The columns and right-angled passages in the altar part of the temple" Prison of Christ " reflect the same stereometry as the cave temples-crypts of Chersonesos.

This planning system corresponds to many cave complexes of the Don region, associated with ground monuments of the VIII-X centuries. For the VIII - X centuries, an example of the connection of an above-ground residential complex with an underground monastery is the Mayatskoye settlement and the caves of the Great Divas [Shevchenko, 20046, p. 196-201]; this connection was established by A. A. Spitsyn [1909, p. 70-76]. For the first time in the XI-XII centuries, this is the underground Holy Trinity Monastery near the village of Holok (Novooskolsky district of the Belgorod region), now called the Tsarev-Nikolaevsky Holy Trinity Monastery (Stepkin, 2004, p. 139-142). At the entrance to the underground corridor of the Holoksky skete, a ground-level church is built; it is located at the gentle slope of the chalk terrace of the floodplain of the right bank of the Oskol River near the Ancient Russian settlement (Fig. 17). The ancient part of the cave structures is carved inside this hill, which is crowned by a late ground temple (Figs. 18, 1). Judging by the axonometric plan of the underground monastery (Fig. 19), the "cell building" was located in the side gallery and included three "small" underground dwellings (Fig. 19, 3). A separate, more spacious ("double") cell (Fig. 19, 2) is located in the immediate vicinity of the Holy Trinity Underground Church (Fig. 19, 1). The monastery was a small hermitage designed for three or five ryasophor monks ("cell building") and the abbot with a cell attendant (cell near the monastery). the cave temple is designed for two people).

In the underground Holy Trinity Church (Fig. 20) there are supporting chalk pillars-remnants, between which there is an altar barrier of the iconostasis. The fact that the space of the temple opens into the transverse, and not into the longitudinal nave, indicates the creation of the temple from sections of galleries.,

19. Axonometric projection of the ancient Trinity cave hermitage near the village of Holok (according to Pluzhnikov, 1985). 1-Holy Trinity cave Church; 2 - cells of the abbot and cell-keeper; 3-cells of the cave "fraternal corps".

20. Axonometric projection of the ancient Trinity Cave Temple (according to [Pluzhnikov, 1985]). 1-circumferential gallery for the celebration of the liturgy around the altar according to the order of Basil the Great; 2-the altar of the temple; 3-niche of the altar.

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21. Plan of the ancient settlement of the XI-XII centuries near the village of Holok (according to [Pletneva, 1964, pp. 22-24]). 1-border of the territory of the burial ground of the XI-XII centuries on the site of the ancient settlement; 2-arable land (location of the settlement of the Saltovo culture of the VIII-X centuries).

closing at right angles. A similar "rectangular style" of planimetry is also typical for other cave complexes in the Don region (Gorokhovskaya and Kalacheyevskaya caves, the eastern sector of the Belogorsky Caves with a Color Room* [Stepkin, 2004, p. 93, fig. 27; p. 106, fig. 38; p. 120, fig. 49]). This style of rectangular layout is close to the planimetric solution of the lower tier of the Ilyinsky caves in Chernihiv. But in the village of Holok, most likely, an earlier complex of such an underground church was copied. Similarly, the underground temple of the not-so-distant Kalacheyevskaya Cave** and the six-pillar underground temples in Bolshoy and Maly Divs were built (Pluzhnikov, 1985; Stepkin, 2004, p. 4). 55 - 62, 87 - 96, 104 - 111]. Cave temples of distant Aksum (Ethiopia) were built in the Middle Ages with the use of numerous columns-remnants (Bidder, 1958, pp. 111-115, fig. 21).

In the central niche of the apse of the Trinity Cave Church, there is a mountain place with a towering throne (see Figs. 20, 2)*** adjacent to the inner surface of the apse, as in the oldest temples (Strukov, 1872, 1876, 1882), built long before the middle of the IX century. [Shevchenko, 20046, p. 196-201], and on the right above the mountain site there is a niche of the altar (see Figs. 20, 3). A special feature of the cave church in the village of Holok is the circumferential gallery (see Figures 20, 1), created for liturgical purposes - performing services around the throne according to the order of Basil the Great. Such bypass galleries are found in the crypts of Constantinople of the V-VII centuries. [Belyaev, 2000, p. 10, 185 (approx. 30), 238 (approx. 52), 258, 291, 297 (approx. 17), 308 (approx. 80), 472 (approx. 17)]. Directly below the sintron amphitheater is the circumferential gallery surrounding the altar in the eighth-century Basilica of St. Nicholas of Myra (Mirax in Asia Minor). Based on analogs, we can assume that the construction of the cave temple in the village of Holok took place no later than the VIII-beginning of the IX century.

A. A. Spitsyn's comparison of the planigraphy of the Mayak settlement and the Christian monastery, including its underground part (the caves of the Great Divas), opens up the prospect for another correlation. It concerns a cave complex near the village of Holok of an earlier time than the ancient settlement on the surface, but continued to exist in the High Middle Ages (XI-XII centuries), when a fortification appeared above it, on the surface. S. A. Pletnev connects this monument with the local population-descendants of the Saltovo culture carriers [1964, p. 24-33]. From the point of view of S. A. Pletneva, the size of this ancient settlement of the XI - XII centuries, which stretches on the rise of a promontory, in the thickness of which caves are carved, is extremely small for a fortified settlement. Nevertheless, the burial ground is located inside fortifications on the "residential" surface of the ancient settlement (Fig. 21), which, according to S. A. Pletneva, is very unusual for ancient settlements. Note that graveyards were often located near churches that were located inside the mo-

* In the eastern (altar) wall of the Colored Room there is a niche that served as a throne. The niche is framed by two semi-columns, which are crowned with capitals that are only partially preserved. In the same way, the altar space and the throne of the underground Jerusalem temple "Prison of Christ"are organized.

** The sub-rectangular planimetry of the Kalacheyevskaya Cave is also dictated by the conditions of the geological occurrence of the galleries; their sinking was carried out using subvertical cracks, which "determined the characteristic direction when laying passages and the angles of their intersection" (Stepkin, 2004, p. 176).

*** Without special inspection, it is impossible to determine the exact liturgical status of this canonical architectural element. It is very similar to the beds, which over time (when the volume of the cell was increased, turning it into a temple) became the thrones of underground churches. For example, the throne of the namesake underground temple became the couch in the cave cell of Anthony the Great (Egyptian); the couch of the apostle became the throne of the underground church in the cave of St. John the Evangelist on the island of Patmos. It is possible that the elevation in the niche of the altar apse of the Kholkovsky cave church was originally also a couch in a small cell, but over time it was expanded and turned into an altar of an underground church. The lezhanka lavitsa preserved in the early Medieval church (if it belonged to the founder of the underground hermitage, who was the primate during his lifetime) could serve as a throne.

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persistent fortifications. The burials grouped on the eastern cape of the settlement are oriented along the east-west axis; the remains are buried according to all the rules of the Christian funeral rite. If it is established that the blue twisted glass bracelet found in one of the burials on the ancient settlement near the village of Holok is made of so-called cobalt glass, then the monument can be attributed not to the XI-XII centuries, as S. A. Pletneva suggests, but to a slightly earlier time (Kropotkin, 1957, pp. 35-44).. Moreover, to the south of the Holok settlement (right next to it, across the gully) is the Saltovo settlement of the VIII - X centuries.

S. A. Pletneva considers the Holok hillfort to be a border fortress of the Chernihiv Principality. However, nothing (even its size) prevents this fortress from being perceived as a monastery of the Chernihiv diocese. Burials on its territory only confirm the characterization of this point as a monastery. However, there are no traces of any monumental buildings of the early and High Middle Ages, ground temples of that time, on the Kholkovsky hillfort. This means that the core of the cemetery-graveyard of the XI-XII centuries was an underground temple, probably built much earlier. The throne in this church was built at the time when the service was held in front of the throne, according to the order of the " Twelve Apostles "(I-II centuries), and the temple could have been built before the end of the VII century. The introduction at the end of the seventh century of the liturgy held around the throne, according to the order of Basil the Great, made it necessary to create a bypass gallery in the altar of the Kholkovsky cave church. Given the date of the throne in the Holy Trinity Kholkovsky underground Church, it can be assumed that the bypass gallery was laid before the middle of the IX century. [Shevchenko, 20046, p. 197], most likely after 692. when the Sixth Ecumenical (Trull) Council recognized the obligatory service of the liturgy according to the rank of Basil the Great (around the throne), however, only on the feast of the Annunciation [Strukov, 1872, p. 5 (approx. 8); 1876, p. 51; 1882, p. 72]. This canonical requirement corresponds to the bypass gallery in the Kholkovsky cave church, which allowed the service to be conducted according to the rank of Basil the Great.

The history of the appearance of the Kholkovsky churchyard is probably comparable to the history of the appearance of the Ilinsky cave monastery in Chernihiv: only the existence of an underground Christian monastery that had an underground temple (or temples) can explain the development of the above - ground Boldinogorsky Christian necropolis-the churchyard at the cave temple of this monastery. The underground temple of the Kholkovsky monastery could serve as the same organizing center with which the graveyard on the surface of the ancient settlement and its entire ground complex of the XI - XII centuries are connected. However, judging by the placement of canonical elements in the spatial composition of the altar and their analogues, the Kholkovsky cave temple is much older (VIII-IX centuries) than the cave shrines of the Elijah Monastery in Chernihiv.

Above, we noted the "rectangular structure with mainland remains" in the form of pillars of an underground temple, which is characteristic of the entire "temple site" of the Kholkovsky Cave, and its analogues. In the XI - XII centuries, during the functioning of the Kholkovsky ancient settlement (and the associated cave monastery), a similar underground church in Chersonesos, converted from earlier Christian crypts, apparently was no longer used. But during the creation of the Kholkovsky cave hermitage, the Chersonese underground temples could serve as a model for its planimetry. In a later period, when the lower tier of the Ilyinsky caves in Chernihiv was created; only the underground shrines of Palestine could have been such. The appearance of such planimetric solutions was associated with a pilgrimage to the Holy Land. In the Ilyinsky caves in Chernihiv, an object was found that testifies to the pilgrimage of Chernihiv monks to Palestine. It is likely that the desire to copy such rectangular-planned cave complexes has increased with the increasing flow of pilgrims to the Holy Land since the formation of the Kingdom of Jerusalem (1096). During this period, repairs were carried out that affected the cave shrines of Jerusalem (and the surrounding area), as reported by Abbot Daniel between 1104 and 1106.

Until the middle of the 9th century, when the thrones adjacent to the altar wall of the apse were still being built, the underground churches of Chersonesos, which had the same architectural and canonical element, could also be a prototype of the cave temples of the Don region. This is quite likely, given that the journey in 860 of Constantine the Philosopher (St. Equinox. Cyril) to Khazaria covered the Crimea (stop in Chersonesos) and the Don.

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The article was submitted to the Editorial Board on 28.02.05.

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Yu. YURIY SHEVCHENKO, LOWER TIERS OF THE UNDERGROUND ELIJAH MONASTERY IN CHERNIHIV, ABBOTS OF THE MONASTERY AND THE "JERUSALEM TRAIL" IN CAVE CONSTRUCTION // Minsk: Belarusian Electronic Library (BIBLIOTEKA.BY). Updated: 02.12.2024. URL: https://biblioteka.by/m/articles/view/LOWER-TIERS-OF-THE-UNDERGROUND-ELIJAH-MONASTERY-IN-CHERNIHIV-ABBOTS-OF-THE-MONASTERY-AND-THE-JERUSALEM-TRAIL-IN-CAVE-CONSTRUCTION (date of access: 23.01.2025).

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Archeology, Ethnography and Anthropology of Eurasia, March , 2006 Pages 89-109

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