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Religious Sites in Kiev During the Reign of Volodimer Sviatoslavich Author(S): PETRO P

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Religious Sites in Kiev During the Reign of Volodimer Sviatoslavich Author(S): PETRO P The President and Fellows of Harvard College Religious Sites in Kiev During the Reign of Volodimer Sviatoslavich Author(s): PETRO P. TOLOCHKO and Marko Carynnyk Source: Harvard Ukrainian Studies, Vol. 11, No. 3/4 (December 1987), pp. 317-322 Published by: Harvard Ukrainian Research Institute Stable URL: http://www.jstor.org/stable/41036278 . Accessed: 29/09/2014 16:23 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Harvard Ukrainian Research Institute and The President and Fellows of Harvard College are collaborating with JSTOR to digitize, preserve and extend access to Harvard Ukrainian Studies. http://www.jstor.org This content downloaded from 67.210.62.232 on Mon, 29 Sep 2014 16:23:58 PM All use subject to JSTOR Terms and Conditions ReligiousSites in Kiev Duringthe Reign of VolodimerSviatoslavich PETRO P. TOLOCHKO The date of theofficial introduction of Christianityas thestate religion of Kievan Rus' is rightfullyconsidered to be 988. Many scholarshave inter- pretedthis event, which is undoubtedlyof greathistorical importance, as an almostsimultaneous and generalenlightenment of the Rus' people that came in thewake of Volodimer's own enlightenment.For thechroniclers, 988 dividedthe history of theEastern Slavs intotwo periods:the heathen period,when the Rus' people werein totaldarkness and ignorance;and the Christianperiod, when the lightof spiritualityand cultureappeared. The ' thesisof 'darknessand light"does makesense, but it mustnot be takenas absolutenor, especially, simplified. Christianity began to penetrateinto Rus', at firstinto Kiev, more than a hundredyears before the reign of Volo- dimer. Paganismsurvived among the populace even two hundredyears afterthe official baptism of Rus'.1 The reignof Volodimerwas themost complex in termsof theformation of an ideologicalsystem. The rightsolution was not foundimmediately. The firstattempts to createsuch a system,as is so oftenthe case, consisted of patchingthe old ratherthan introducing the new. Realizingthat the unity of Rus' could not be based merelyon the militarymight of the central government,Volodimer tried from the outsetto make the idea of unity importantfor all theEast Slavs. For thispurpose he builton the hills of Kiev,outside the princely court, a newpagan temple with a pantheonof the six chiefgods of KievanRus' - Perun,Khors, Dazhboh, Stryboh, Symarhl, and Mokosha. Wherewas thistemple and sacrificialaltar located? Ever since V. V. Khvoika's discovery,it has been identifiedwith the remainsof a stone shrinein thecenter of themost ancient settlement. The structureconsisted of various-sizedslabs of sandstonemixed with clay and it had an ellipsoid shape (withdimensions of 4.2 by 3.5 meters).Four-cornered projections (0.7 to 0.8 meters)emerging from the four sides of thetemple were oriented 1 P. P. Tolochko,Drevniaia Rus' : Ocherkisotsial 'no-politicheskoi istorii (Kiev, 1987). This content downloaded from 67.210.62.232 on Mon, 29 Sep 2014 16:23:58 PM All use subject to JSTOR Terms and Conditions 318 PETRO P. TOLOCHKO to thefour points of thecompass.2 The discoveryexcited great interest and attractedthe attentionof manyscholars. The mostthorough studies were by K. V. Bolsunovs'kyiimmediately after the completionof Khvoika's excavationsand by M. K. Kargerafter the monument was reexaminedin 1937. Withoutquestioning the religiousnature of the building,scholars have interpretedits specificpurpose variously. Bolsunovs'kyi connected theopen altarwith the cult of the Slavic god Svitovyd.3Following A. A. Dintses,Karger believed that it was at thetemple of Perunthat Oleg, Igor' and Sviatoslavswore oaths.4 Kargerthought that Bolsunovs'kyi 's connection,which was based on a comparisonof thefour projections of theKiev templewith the four faces of thewell-known Zbruch idol, was naive. It does notstrike me as such. But perhapswe shouldtalk not about Svitovyd, who was a deityof theWestern Slavs, but about his EasternSlavic equivalent,Rod, as B. O. Rybakov demonstrated.5In any case, thereis everyreason to believethat Igor' and Sviatoslavdid not swear oathsat thisaltar. Of particularinterest in this respectis a chronicleentry for 945 whichdiscusses the arrival of a Byzan- tinemission in Kiev: "3ayTpa npH3BaHropb cjibi, h npHfleHa xojimt>,r^e cTOHineIlepyHt, h noKJia^ouiaopyacbe cBoe, h iijhtbih 3ojioto,h xo^hHropb porfc."6A literalreading of the chroniclesuggests that the missionfirst wentto PrinceIgor' 's residenceand then,together with Igor' and his reti- nue,to thetemple of Perun,which stood on a "hill." We learnwhere this "hill" was locatedfrom a chronicleentry for 980: "H nocraBH[Volodi- mer]KyMHpw Ha xonMybhì flBopaTepeMHaro: IlepyHa flpeBÄHa, a rjiaBy ero cpeöpneHy,a ycL 3Jian>,h Xi>pca,flaacbôora, h CTpnôora,h CnMapbrjia,h "7 MoKOHIb. H OCKBepHHCH KpOBbMH 3CMJIHPyCKa H XOJIMT>TT>. The conclusionthat the old Kiev templeceased to functionin the first halfof thetenth century and was movedto a new place, outsidethe oldest fortifications,has beenconfirmed by archaeological excavations. In 1975,in thecourse of excavationsby theKiev ArchaeologicalExpe- dition,the foundationsof a mysteriousstructure were discoveredbeneath thebuilding at 3 Volodymyrs'kaStreet. Trenches had been dug beneathit in the loess to a depthof 60 to 90 centimeters.The trencheswere filled with large stones,broken pieces of thin,large bricks,pieces of slate, 2 V. V. Khvoika,Drevnie obitateli Srednego Podneprov'ia i ikhkul'tura (Kiev, 1913),p. 66. 3 K. V. Bolsunovskii(Bolsunovs'kyi), Zhertvennik Germesa - Svetovida(Kiev, 1909), pp. 5-12. 4 M. K. Karger,Drevnii Kiev, vol. 1. (Kiev, 1959),p. 112. 5 B. A. Rybakov,¡azychestvo drevnykh slavian (Moscow, 1981),pp. 458-61 . 6 Povest'vremennykh let, vol. 1 (Moscow and Leningrad,1950), p. 39. 7 PVL, pt. l,p. 56. This content downloaded from 67.210.62.232 on Mon, 29 Sep 2014 16:23:58 PM All use subject to JSTOR Terms and Conditions RELIGIOUS SITES IN KIEV 3 19 fractionsof lime-waterwith admixtures of groundbrick, and othermaterials datingto the tenthcentury. The plan was an elongatedrectangle 1.75 meterswide and extending7 metersfrom north to south. Projectingout fromthe rectangle's northern, southern, and easternsides weresix rounded symmetricalprojections shaped like flowerpetals. The two largeprojec- tionswere close to 2 metersin diameter;the four smaller ones were 1 meter in diameter.8 The unusualconfiguration of thefoundations of the structure,precisely orientedwith the pointsof the compass,as well as the presenceof early material,leads us to concludethat these are theremains of a religiousstruc- turefrom the pre-Christian era. Theycould well be theremains of thetem- ple thatis mentionedin thechronicle entries for 945-980. The six petal- shapedprojections could have servedas pedestalsfor idols of thesix Slavic gods, namely,Perun, Khors, Dazhboh, Stryboh,Symarhl, and Mokosha. This is supportedby the discoveryon the southernside of a largeashpit locatedin a cup-likedepression close to 3 metersin diameter.It contained layersof coals and ash, burntclay, and a largequantity of animalbones, mostlyof bulls. A studyof the stratigraphyof the ashpitconfirms that it was formedby theburning of a ritualfire. This findingfits in well withthe Hustyn'Chronicle, which reports that an eternalfire was maintainedbeside the templeof Perun. In naturethis ashpit resembles the sacrificialpost discoveredby Khvoikain 1908 besidethe temple at thecenter of theoldest partof thecity. Thattemple was surroundedby smallround pits filled with ashes,coals, and shardsof tenth-centuryceramic pottery. Similar ashpits werediscovered in thenineteenth century when Volodimers'ka Street was beinglaid out,and during S. S. Hamchenko'sexcavations in 1926. Observationsof theway in whichthe foundation trench was filledindi- cate thatthe structure was deliberatelydestroyed. We knowfrom the Pri- maryChronicle that this could have happenedin 988. Althoughthe chroni- cle, whichso dramaticallydescribes the overthrow of theidols, contains no referenceto thefate of thepagan temple,we can assumethat Volodimer destroyedit just as he destroyedthe idols. Iakov Mnikh's"Pokhvala knia- ziu Volodymyru"reports that he dug up and smashedpagan templesand brokeup theiridols. It is difficultto say anythingcertain about the exteriors of thetwo pagan templeson Starokyivs'kaHill. The saga of Ólafr Tryggvasoncontains wordsthat describe the pagan templeof the tenthcentury as a shrinein whichidols werekept. "Ólafr," thesaga says,"never respected the idols and always triedto act accordingly.Nevertheless he frequentlyaccom- 8 P. P. Tolochko,Drevnii Kiev (Kiev, 1983),pp. 40-42. This content downloaded from 67.210.62.232 on Mon, 29 Sep 2014 16:23:58 PM All use subject to JSTOR Terms and Conditions 320 PETRO P. TOLOCHKO paniedthe konungr to thetemple, and yetnever went inside but stood out- side the door," presumablywhile Volodimer made sacrificesto his gods. The testimonyof the saga has not been confirmedby archaeologicalevi- dence. A secondpagan temple stood in thePodil, or lowertown. This was the templeof Veles, "the cattlegod," patronof merchantsand traders.The "Zhitie Volodymyra"states that
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