BASHKIR EPIC "IDUKAI AND MURADYM" AS THE RELAYING OF THE MYTHOLOGICAL IMAGE OF SACRED COUNTRY IL

В настоящий период активации современных реформаций, социополитических перемен изучение историзма и исторического, патриотического мотивов в эпических полотнах особо актуально, ибо именно эпическое творчество содержит критические и глубоко философские обобщения событий не только древности, но и обозримого прошлого. Сложение событий 14 - 15 в в. в эпическое произведение «Идукай и Мурадым» завершилось мудрыми сэсэнами к 15 - 16 в в., отображая события периода активных волнений, связанных с расхищением башкирских земель, защитой родного народа. Эпос совершенствуется на этом фоне, являясь не столько историко - эпическим переложением трагических событий эпохи Золотой Орды, сколько произведением народной словесности, в котором глубоко и ярко обобщены чаяния и идеалы народа об отважных батырах - защитниках, об истинной свободе Духа и независимости, великой силе любви к родине - Иль и родной земле. В эпосе исторического характера особо ярко отмечена трансформация архетипа богини земли, потустороннего мира - Хель на выразительный, пронизывающий весь текст священный образ Иль (страны). In the present period of the activation of modern reforms, sociopolitical changes, the study of historicism and historical and patriotic motifs in epic paintings is especially important, for it is epic creativity that contains critical and deeply philosophical generalizations of events not only of antiquity but also of the foreseeable past. Addition of events 14th - 15th centuries. in the epic work "Idukai and Muradym" was completed by wise sesans to the 16th-17th centuries, reflecting the events of the period of active unrest connected with the plundering of Bashkir lands, the protection of the native people. The epic is improved on this background, being not so much the historical and epic interpretation of the tragic events of the Golden Horde as a product of folk literature, in which the people's aspirations and ideals about courageous defenders, the true freedom of the Spirit and independence, the great power of love to the homeland - ll and his native land. In the epic of a historical nature, the transformation of the archetype of the goddess of the earth, the other world - Khel to the expressive, sacred image of the ll (country), which permeates the entire text, is especially marked.

Review. Buseva-Davydova I. L. (2019) Russian Icon painting from Armory Chamber to Modern: looking for sacred image. SPb., 2019.

Рецензия на книгу: Бусева-Давыдова И. Л. Русская иконопись от Оружейной Палаты до модерна: поиски сакрального образа

Metaphysical Foundations of the Sacred Image Concept by P.A. Florensky

The article analyzes the influence of the basic “concrete metaphysics” ideas of Pavel Florensky, and in particular sophiology and the concept of symbolic reality, on his theory of the sacred image.

SACRED IMAGE OF TERNOPIL REGION

The article highlights the stages of formation of the architecture of temple complexes in the Ternopil region, which today form the sacred image of the region. The set of sources used in the study has different origins, gives researchers information for analysis of sacred architecture in the modern Ternopil region, which can be used in further research. The source base of the study are churches of different denominations - Orthodox, Catholic, Greek Catholic, Jewish, Armenian, as well as the remains of pre-Christian complexes. Such ethnic and confessional heterogeneity, complex socio-political processes on the territory of the region have given rise to a typological diversity of temples, which differ in style, dimensional solution, decoration. The analysis of sacred complexes was carried out by the method of field surveys, historical and comparative analysis and was based on reliable archival sources, data from research institutions, reserves and publications of leading scientists. European periodisation system was used in the analysis of the formation stages of sacred architecture: the Middle Ages, Renaissance, Reformation, Enlightenment, the period of XIX-XX centuries and the modern period. Each stage is marked by the appearance of majestic temples, which are bright dominants in the architectural space of settlements and creating a unique sacred image of the Ternopil region. It is shown that there are almost no sacred objects of the early medieval period left in the study area, except for mounds and cave temples. The High Middle Ages are represented by single temples. The Renaissance period declares the adoption of Western European construction technology. Temples have a pronounced defence function. The Ternopil region is most vividly represented by the Baroque temples of the Enlightenment. The period of the XIX-XX centuries. marked by the search for a national style in sacred architecture. Modern temple complexes are built according to the traditional planning system, but some have modern forms.

ARCHITECTURE OF BASILIAN MONASTERIES IN THE PROCESS OF FORMING THE SACRED IMAGE OF THE CITIES OF TERNOPIL REGION

The article highlights the peculiarities of the formation of the sacred image of the modern Ternopil region under the influence of the architecture of the Basilian monastery complexes. Active missionary activity of the Order led to the founding, construction and reconstruction of ancient monasteries, which today are the decoration of the settlements of the region. These architectural ensembles are expressive compositional dominants in the historical environment of cities. The most famous monastic complexes in Ternopil include the Holy Dormition Pochayiv Lavra, the main buildings of which were built in the union period, the Basilian Monastery in Buchach, the Uhornytsky (Pidhoryansky) Monastery, and the Basilian Monastery near Strusov. The buildings of monasteries are monuments of sacred art and important objects of national cultural heritage. Innovations that affected the ideological doctrine were reflected in the construction of the church: from a closed space monasteries turned into representative open complexes. In the interior of the temples, low partitions were replaced by wall altars, confessionals appeared, and so on. Some of the surviving altars today are masterpieces of sacred art. The Basilian monasteries reached their peak in the Baroque era under the patronage of wealthy families and with the involvement of leading European and Ukrainian architects. Their architecture forms the historical and cultural appearance of the Ternopil region. Monasteries represented the Western Ukrainian identity, performed sacred, defensive, cultural, functions, became an important part of the planning and figurative structure of cities and still give them an ideological color. The research convinces us of the importance of preserving monastic complexes, which carry the genetic memory of the nation, help to reconnect with our own historical past and complement our knowledge of the history of architecture.

The sacred image of the earth in the mythological picture of the world

The earth in the mythological picture of the world is one of the essential elements. The symbolism of mother Earth as the basis for generating matter is one of the most common symbols in the history of humankind. This is the divine beginning and end in religious beliefs. In this article, the author attempts to trace the origins of associative bonds with the image of the Earth as an integral part of the modern picture of the world. The analytical material presented in this study will be useful for practical purposes for understanding the formation of modern aesthetics.

Egyptian Conquest and Administration of Nubia

After the Second Intermediate Period (1730–1552 bce), the reconquest of Lower Nubia and the conquest of Upper Nubia by the Egyptian army happened in several phases during the New Kingdom, the powerful realm of Kush being supported by large African coalitions. Since the reign of Thutmose III (1458–1426 bce), the country being at last pacified, an administrative disposal was improved to exploit the resources of Nubia, whose knowledge increased until the death of Sety I. Rameses II (1279–1214 bce) was mostly interested in Lower Egypt where he built several temples devoted to the cult of his own sacred image but apparently less in Upper Nubia. After his reign, the interest of Egypt for the Nubian territories decreased along with its political and economic supremacy.