4 6 Aesthetics of Kievan Rus

The aesthetics of ancient Rus was created under the influence of two sources. The first formative source was the introduction of Christianity, a spiritual unifying factor, thanks to its role in the formation of statehood, the role of Christian creeds to consolidate the geographically and psychologically fragmented East Slavic ethnic groups. The second source was a new meaningful attitude ( in the context of Christian symbols of faith) to the value of the pagan faith as such, which was formed on its own soil and reflected the needs of tochnoslavyanskih ethnic groups need to confront someone else's faith for the sake of its own woode blyala conscious attitude to spiritual values ​​These factors arise means of self-identification of ethnic groups and affect their association to a specific entity - the people finally, there was the assimilation of the achievements of ethnic cultures in the Christian kulturturі.

Aesthetic ideas of Rus go to deep antiquity; this is evidenced, in particular, by the remnants of material culture on the territory of modern Ukraine: Tripoli, Chernyakhovskaya cultures; Scythian tombs, long-time settlements on the northern coast of the Black Sea and in the Crimea, the Chronicle mentions Prince Kie that Kiev laid in the lands of the glades Kiev laid down. From the same period the founding of the Kiev state took place. Ethical ideas of the people emerged from the mythological ideas and material culture of the Eastern Slavs , contains a large element of artistry. The first heroes of the myths - the gods of the first ancestors. In their images, in a cream, the carriers of spiritual and practical experience differed in the universality of its value content and of the qualities of carriers of experience. On this basis, the beginnings of individualization of the image of a person were formed: aesthetic with a dull process. "Forming" in the myth and its means of an ordered image of the cosmic world is equally important. The conceptual and artistic picture of the world is organically combined in the myth that arises by the phenomenon of syncretism of consciousness. To explain all natural phenomena, mythological consciousness formed the carriers of creatively forming skills: gods of rain, thunder, lightning, aquatic creatures, Many ancient myths contain images of numerous gods personifying the forces of nature: Svarog (god of the sky), Perun (god of thunder), Hair (patron of cattle), Dazhbog (god of the sun), Stribog (god of wind), Mokosh (goddess - patroness fertility and household) and others. They are mentioned in the \ "Tale of Bygone Years \" by Nestor the Chronicler (XI-XII centuries) [13, 64-66 handwriting (XI — XII century) [13, p. 64-66].

Myths reflect the practical skills of the people, achievements in the organization of relations with the natural world and within communities. For example, myths about the cultural hero reflected the development of the practice of handicraft production, military affairs, the order of relations in communities, etc. Myth as a method of realization of experience is a synthesis of experimental knowledge and a poetic way of displaying them. Rituals, which are ways of enlivening the events of myth, transfer the sacred world to the limits of the real, and therefore create confidence in the ability of a person to influence natural elements.

Mythological images are preserved in fairytale and song-poetic folk art, are affirmed in a decorative and graphic formation. Ceramic products of ancient Slavs, which are preserved in large numbers, decorated with a variety of ornaments in the technique of engraving, embossing, relief, stamping. and the decoration reveals the high development of the aesthetic sense of everyday objects, decorations show not only practical skills, but also the imagery of imagination, for Fortified in objectivity Let's say, in the open-hearth treasure, opened in Kyiv region, which belongs to VI with t, among the things are treasure and silver plaques in the form of horses and fantastic creatures that perform ritual dance [2, p. 33c. 33].

The development of fine art, according to researchers, is mainly associated with the pagan cult [2, p. 33]. From written sources we know about pagan shrines and temples, sculptures of pagan gods [13, pp. 64 - 66]. We have already mentioned stone sculpture - \ "Zbrutsky Idol \ "kept in the Kraków Archaeological Museum. Image mastery, well thought-out composition, well-developed symbolism confirm the high artistic level of the ancient Slavs. Statues of pagan gods in the 20th century were also found in Khmelnitschina, in Transdniestrian villages, iz Kamenets-Podolsky et al. [2, p. 34] The aesthetic principle, as shown above, is woven into the ancient Slavs directly into practical activities and the formation of ideal images of natural forces. The aesthetic nature of the aesthetic principle is a phenomenon that characterizes all naive cultures, confirms integrity of worldview and worldview Practical living is both a process of spiritual self-realization in the forms of the ideal organization of space and in sedimentation with it through shaping and shaping for the natural element of natural poetry.

A new stage in the development of aesthetic experience begins with the adoption of Christianity (988). This is the period of the spread of artistry on a professional basis, which is caused by the creation of an integral social organization, the development of hard education, the cells of which are princely courtyards, churches and monasteries. The adoption of the Eastern Christian (Byzantine) faith, where dominant was the aesthetic understanding of the symbols of faith, determined by the revalue of the aesthetic element in the culture of Kiev Russi.

It is significant that the adoption of Christianity, as noted in \ "The Tale of Bygone Years \", was accomplished by aesthetic factors: the beauty of the Greek liturgical rite struck Vladimir's ambassadors: \ "did not know: in the sky they or on earth \" their attitude to the ceremony is purely emotional , due to its external beauty and expressiveness, the deep essence of which for them, the pagans, is not yet open, it is no longer v_dkrita.

With the adoption of Christianity, an interesting ideological synthesis of the Christian faith, ancient scholarship and understanding of images of pagan mythology took place. Researchers rightly point out: \ "The reception of Christianity was to take place and took place according to the figurative and symbolic foundation of Slavic culture \" [5, p. 94] Reception (lat receptio-acceptance) was carried out as follows: \ "First, a fact is briefly submitted from Slavic practice, then this fact is given, respectively, the detailed position of the ancient precedent, and only then m follows a moral maxim, instruction in the spirit of Christianity \ "[5, p 95] there is a pagan culture and Christian culture of Byzantium moved in ancient Russia towards each other as two spiritual streams. The process of deepening Slavic mythological imagery for yaks to acquaintance with ancient mythology and Christian symbolism Such a synthesis is explained by the commonness of the motifs of Greek and Slavic mythology, originating from the common Indo-European root, called синтез synthesis is important for understanding the reasons for the rapid development of all spheres to The development of writing, various genres of folk and secular literature, fine art, architecture contributed to the rapid rise of the state, which bears the ideals of spirituality, in which hypocrisy and worldly image harmoniously combined with world culture and vitality. image of light

Kievan Rus did not know the extremes of asceticism and church orthodoxy, characteristic of the Western Middle Ages. The adoption of Christianity required the necessary organization of the \ "book business \". Translations from Greek and related Bulgarian language to religious, liturgical books, and theological and general educational literature were widely accepted. The character of Ivan Franko in his work \ "The history of Ukrainian literature \" noted: along with the adoption of Christianity, most of the apocrypha created in Egypt, Syria and Greece came from Russia III century \ "before Christ and the fifth according to Christ \", as well as the lives of Vyatih, the Old Testament and New Testament Apocrypha, the Gospels, translated from Bulgarian translations separate stories of the Greek Macedonian, \ "Trojan history \", the first \ "religious novel The story called Varlaam and Joasaph \ ", \" Walking of the Virgin in torment \ "[16, p. 160-163] Cognitive directions had a collection \" Physiologist \ ", \" Shestodnev \ ", \" Topography \ "Kozma Indikoplav and others. They contained ideas of Byzantine philosophy with a pronounced aesthetic aspiration. Niyam So, the collection \ "The Bee \" (expression from the Bible, Plato, Aristotle, Basil the Great) had, in particular, the section \ "The Word of Beauty \", in which the main place was occupied by statements about the beauty of John Chrysostom. the value of beauty is not connected with the external decoration, but with moral virtue: \ "this is the nature of the descending beauty \" An interesting monument containing an article on poetic forms was \ "Izbornik \" 1073 r by Prince Svyatoslav Yaroslavich The article called \ "About images \ "Constantinople grammar George Hirovoska - n literal translation from Greek, and in a certain way creative processing in the structure and conceptual apparatus in particular, in the Greek version, the name translates as \ "paths \", and the translator replaces this concept to the Russian tradition with the concept \ "image \" bookshops on Old Bulgarian - Russian Article translated by John Deacon, testifies Work translator and with \ "creative images \", which include allegory, metaphor, parable, etc. Obviously, he knew on the then visual arts and image theory developed by Byzantine thinkers. The symbolic image was applied in the famous sight of the 11th century - the work of Metropolitan Hilarion. "The Word of Law and Grace." The Old Testament, according to its characteristics, is "shadow." (\ "stenka \"), and the New Testament - \ "good Odate \": sunlight, heat Aesthetic characteristics in the \ "Word \" contains the image of Christ, who appears to be the Son of God, who carried out \ "high deeds \" in human like "tin" ("sthen"), and Novy Za povit - "grace": sleep well, warm. Aesthetic characteristics in the "Slovі" misty the image of Christ, a yaku postє Sinom Bozhim, just created the "high temper" in people like.

The figurative and cult building of Kievan Rus has a symbolic meaning. Say, the expressed symbolic load contains the image of Sophia Wisdom. She personifies the seven virtues: Faith, Hope, Love, Purity, Humility, Grace, Glory Symbolism of the number seven is a manifestation of the fullness of being, aesthetic perfection of the world.

Vivid evidence of the high development of aesthetic consciousness in the culture of Kievan Rus XI-XII centuries is the temple building, next to the Byzantine canon introduces elements of the old Russian style and has a difficult symbolism. There are also pagan temples with Christian motifs. Yaroslav (XI century), Metropolitan Hilarion wrote about the temple: this church is "strange in this district of these countries, as it does not appear in all the midnight earthly, from east to west." The design and decor of the temple reproduces p The religious-mythological symbolism of \ "the earthly sky \", \ "Garden of Eden \", de columns (pillars) are the trunks of the World Trees (\ "The World Tree \" is the motif of Indo-European peoples) The three-part mythological motif embodied in the world tree structures of the world The internal structure and décor of the temple is a complex cycle of intersecting semantic lines. Horizontal and vertical ornamental images appear semantic limits for iconographic images and plots. The complex symbolism of the ornament and geometric ornament on the walls and p The ola of the church serves as a kind of “talisman” for former pagans. These pagan motifs, which were a millennial tradition, also consecrated new Christian images and plots [14, I vyachuvali similar plots [14, p. 122].

So, the medieval consciousness formed the aesthetic image of the world, the center of which was the perfect creative personal beginning - God The appearance of the God-man Christ in human form led to the concentration of culture in the formation of symbols of its presence in being These factors led to the creation of an aesthetic image of the world as a symbol, idea, \ " artistic reality \ ", embodied in the imaginative system of art, tvmі mytsttv.

Bibliography

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Questions for self-test

1. Expand the work of Philo of Alexandria in the formation of the aesthetics of Christianity.

2 Analyze the views of Tertullian on art.

3. Describe the aesthetic views of St. Augustine: the interpretation of the beauty of the natural world, the beauty of art (two kinds of it), \ "absolute beauty \", the ontology of beauty.

4. Determine the dialectic of the beautiful and the ugly in aesthetics. Augustine Explain why the concept of "unity" is basic in its aesthetics.

5 What are the main ideas of the musical aesthetics of Augustine (treatise \ "About music \")?

6 What do you know about the work of Boethius in the theory of image and musical aesthetics?

7 Expand the multidimensional understanding of the beautiful in the aesthetics of Eriugena.

8. Tell us about the theory of beauty in the aesthetics of Thomas Aquinas.

9. Determine the theoretical sources of Byzantine aesthetics and its main.

ideas

10. Describe the understanding of beauty in Byzantine aesthetics.

11. Analyze the aesthetic in the culture of Kievan Rus, taking into account the ideas of the synthesis of paganism and Christianity.