The success of this uprising was political, and for the Western Church it was also significant in a religious sense, since this uprising could be associated with plans for Rus'’s rejection of the union with Eastern Orthodoxy. Vladimir learned of Rainburn's intrigue, captured him and, together with his son and daughter-in-law, imprisoned him, where Rainburn soon died. Titmar says that Boleslav will not hesitate to take revenge on Vladimir as much as he could. The subsequent wars of Boleslav with Russia, according to some historians, had a religious significance, and Boleslav’s aggressive tendencies were precisely the reason that Vladimir “threw himself into the arms of the Greek Church* and only in Byzantium sought salvation for himself.”) We believe, however, that this opinion is based on nothing more than Thietmar’s news of the activities Rainburn, a tendentious activity, but in any case not of great importance.
From what we have said it is clear that Latin propaganda affected Rus' very weakly. Rus' gravitated towards the east and the Greek churches; it did not enter the area of direct action of the Holy Roman Empire, and Poland could not become that for Rus'; the same thing that this empire meant for her. Therefore, Orthodoxy did not experience in Rus' the same struggle with Catholicism that it had to endure in other, more western Slavic regions, Nair. in Moravia, at. Cyril and Methodius. The presence of a strong polemical element against Catholicism in our chronicles and in general in ancient Russian literature cannot contradict this. This polemic penetrated into our literature, already early on, and was transferred to us either from Byzantine soil, mainly after the final division of the churches, in the 11th century, or from other foreign (Slavic) sources.
') Gfrörer, Kirchengeschichte.
[fragment illegible in the scan of the first edition]
[fragment illegible in the scan of the first edition]
Was this area called Oleg’s Tomb in ancient times?
Reading by P. G. Lebediktsev.
In our ancient chronicle it is said this about the burial place of the Kyiv prince Oleg: “and he was buried and on the mountain that says Shchekovitsa; there is his grave to this day, the word is Oleg’s Tomb.” It seems1 that it is clear that Oleg's Tomb was on Mount Shchekovitsa.' All the describers of Kyiv posit it here; This is where local and antiquity researchers visiting Kyiv were and are looking for her. The area of Shchekovitsa is famous. Let's examine it. Rising above Podol on its western side, Mount Shchekovitsa on its southern side is separated from the entire Starokievskaya Upland and its branches - Ku Dryavtsa and Kiselevka - by several ravines: a deep one, called Glubochitsa, passing from Podol in the direction from east to west, and smaller ravines, Kozhbmyatsky, Goncharny and Kudryavsky, heading from Old Kyiv to Glubochitsa. From the north-west, Shchekovitskaya Mountain is also surrounded by a very deep ravine "Yurkovitsa *, and several smaller ravines separate Shchekovitsa from the Lukyanovskaya Upland. In this position, Shchekovitskaya Mountain is quite remote from both Starago Kyiv and the Lybid River, and is in rather difficult communication with all the surrounding areas. On This mountain, according to the chronicle, was the grave of the prophetic Oleg, who died in 912.
But in the same chronicle there are quite clear indications that Oleg’s Tomb was not on the steep and remote Mount Shchekovida from Old Kyiv, but on another, closest and more accessible area, and not to the north of Kyiv, like Shchekovida, but to the west of it. ' ' ' ■" "
WHAT AREAS IN ANCIENT TIMES WAS CALLED OLEG'S grave? 48