Suchergebnisse

Статья посвящена анализу способов речевого воздействия в зарубежных средствах массовой информации при освещении церемонии открытия Олимпиады в Сочи. Автор приходит к выводу, что речетворчество в массовой коммуникации находится в тесной связи с геополитической обстановкой в мире. ; The paper is devoted to the analysis of speech influence means in foreign mass-media while covering Sochi's opening ceremony.The author comes to the conclusion that speech creativity in mass-media is closely connected with the geopolitical world situation.

The article is devoted to the identification of supranational political and legal strategies that were used by the Russian ruling elite during the institutionalization of the monarch's autocratic power and ensuring its dominant position in the political system of the Russian Empire. With political and legal point of view, class legisla-tion was seen as the main tool of the media exposure of the autocracy in all social strata with the purpose of concentration of socio-political resources to achieve na-tional interests. The ineffectiveness of legal means, which make it possible to main-tain the image of the Supreme power in a paternalistic way, predetermined the special attention of official circles to the visual-mnemonic means and representative possibilities of memory policy. ; Статья посвящена выявлению надсословных политико-юридических стратегий, которые применялись российской правящей элитой в ходе институционализации самодержавной власти монарха и обеспечения его доминирующего положения в политической системе Российской империи. С политико-юридической точки зрения сословное законодательство рассматривалось как основной инструмент воздействия носителей самодержавия на все социальные слои общества с целью концентрации социально-политических ресурсов для достижения общегосударственных интересов. Неэффективность правовых средств, дающих возможность поддержать имидж верховной власти в патерналистском ключе, предопределила особое внимание официальных кругов к визуально-мнемоническим средствам и репрезентативным возможностям политики памяти.

The article is devoted to the solemn meeting of the Academic Council of the Russian Research Institute of Economics, Politics and Law in Science and Technology (RIEPL), on the occasion of its 50th anniversary. The ceremony of awarding the employees of RIEPL and the election of new members of the Academic Council took place. Participants of the meeting discussed issues devoted to the most topical problems, tasks and trends in the field of science governance. ; For citation: Bitkina IV. Academic Council Meeting of the RIEPL, Timed to Celebrate the 50th Anniversary of the Institute. Science Governance and Scientometrics. 2021;16(3):441-447. DOI: https://doi.org/10.33873/2686-6706.2021.16-3.441-447

The purpose of this article is an attempt to define general and great in the public administration and political communication based on the disclosure of their symbolic nature. The specificity of public administration as a political-communication process are defined. The public administrative aspect of symbolic modus of politics are disclosed. Been defined on this basis, the role and place of state protocol and ceremony as a symbolic structure of policy and component of public administration in the system of political communication. Сoncluded that resolve the conflict between openness and publicity of modern politics can protocol and ceremonial as a set of strict regulation and standards adopted by the rules of conduct of officials in the official activities. ; Выявлена специфика государственного управления как политико-коммуникативного процесса.Раскрыты публично-административные аспекты символического модуса политики. Определены место и роль государственного протокола и церемониала как символической структуры политики и компоненты государственного управления в системе политической коммуникации ; Виявлена специфіка державного управління як політико-комунікативного процесу. Розкрити публічно-адміністративні аспекти символічного модусу політики. Визначені місце і роль державного протоколу та церемоніалу як символічної структури політики та компоненти державного управління в системі політичної комунікації.

The object of this master thesis are sporting mega-events. The research subject: comparison of expected and actual impacts (effects, legacy) of the II European Games held in Minsk in 2019. The goal of this study is to analyze the political, socio-economic, urban and media aspects and effects of the II European Games. The main tasks of the thesis are: reviewing the theoretical literature on the mega-events and their impact on politics, symbolic and real economy of cities and states that host these events; overviewing the issues of mega-events legacy evaluation, their 'soft power' and potential for political legitimization; analyzing the specific context of mega-events held in the countries of the former Socialist bloc; analyzing the political and cultural context of Belarus and image management measures undertaken by the country in the last 10-12 years - including during the World Hockey Championship in 2014; analyzing the process of event organization, specific features of PR-campaign and media-representation of the II European Games based on the official documents and state media; analyzing the range of responses to this event by the international and Belarusian independent media, as well as in social media; conducting and analyzing the expert interviews; analyzing of my own experience as a participant of the II European Games Opening Ceremony. This master thesis can be useful for mega-events researchers and organizers, sociologists, urbanists and cultural studies scholars, PR, media & communication professionals, creative industries actors, journalists and the general public.

The object of this master thesis are sporting mega-events. The research subject: comparison of expected and actual impacts (effects, legacy) of the II European Games held in Minsk in 2019. The goal of this study is to analyze the political, socio-economic, urban and media aspects and effects of the II European Games. The main tasks of the thesis are: reviewing the theoretical literature on the mega-events and their impact on politics, symbolic and real economy of cities and states that host these events; overviewing the issues of mega-events legacy evaluation, their 'soft power' and potential for political legitimization; analyzing the specific context of mega-events held in the countries of the former Socialist bloc; analyzing the political and cultural context of Belarus and image management measures undertaken by the country in the last 10-12 years - including during the World Hockey Championship in 2014; analyzing the process of event organization, specific features of PR-campaign and media-representation of the II European Games based on the official documents and state media; analyzing the range of responses to this event by the international and Belarusian independent media, as well as in social media; conducting and analyzing the expert interviews; analyzing of my own experience as a participant of the II European Games Opening Ceremony. This master thesis can be useful for mega-events researchers and organizers, sociologists, urbanists and cultural studies scholars, PR, media & communication professionals, creative industries actors, journalists and the general public.

Конференция была посвящена 70-летию Великой Отечественной войны. На ее открытии выступил с докладом генерал-майор, ветеран Великой Отечественной войны. Приветствие участникам конференции направило Управление культуры Министерства обороны Российской Федерации.Работа конференция включала несколько тематических секций, посвященных военной историии изучению оружия. С докладами на этих секциях выступали военные историки и археологи, музейные работники, преподаватели университетов и ученые из разных городов России, Азербайджана, Польши. В серии докладов были представлены предметы вооружения из археологическихраскопок и музейных коллекций, изображения воинов и военных атрибутов. В некоторых докладахбыли рассмотрены особенности вооружения и военного дела российских воинов в эпоху позднегоСредневековья и Новое время. Были рассмотрены особенности развития оружия в некоторых странах Востока. Конференция продемонстрировала значительный интерес к военной истории средироссийских ученых. ; The conference was devoted to the seventieth anniversary of the Great Patriotic War. At the opening ceremony the report was made by the Major-General, veteran of the Great Patriotic War. The department of culture of the Ministry of Defence of the Russian Federation sent the greeting to participants of the conference. The Conference included the several thematic sections, devoted to the military history and study of weapons. The reports at the sections were made by the military historians and archaeologists, museum workers, professors of universities and scientists from the different cities of Russia, Azerbaijan, and Poland. A series of reports presented the objects of armament from archaeological excavations and museum collections, the images of warriors and military attributes. Some reports considered the peculiarities of armament and military science of the Russian warriors in the era of the Late Middle Ages and Modern period. Consideration was given to the peculiarities of development of weapons in the several countries of the East. The conference demonstrated the considerable interest to military history among the Russian scientists.

In article features of religious formation of the Ural cossacks (XIX – the beginning of XX centuries) are considered. The characteristic of conditions of functioning
of religious educational establishments is given. Some aspects of teaching and educational process, position of teachers and pupils are revealed.The author has made an attempt to define the importance of influence of religious formation on cultural progress of the Ural cossacks (XIX – the beginning of XX centuries).

Among the female Polovtsy burials there are a little of burials with rank objects which are definitely connected with one social category. They can be divided into 3 groups: with one rank object, with two, and three ones. The analysis of a funeral ceremony and accompanying goods has revealed that all these burials undoubtedly belonged to notable Polovtsy women.Apparently, women buried with a cauldron before their death used to be leaders of a social cell (kosh, kin) for a while, or were wives (widows) of heads of tribal associations. Probably, the lifetime status of women with neck grivnas was not lower than that of the women buried with a cauldron. Most likely, they were wives, mothers, daughters, or sisters of elders, heads of kins or tribes. The rank level of women with unbent grivna was apparently somewhat lower than that of the women among whose grave goods there was a cauldron or neck grivna. Probably, these burials belonged to wives (widows) of military leaders.The lifetime status of women with two and three rank objects is most likely similar. These Polovtsy women possessed the highest status in a society and all completeness of authority in their social cell. ; В статье раскрывается социокультурный аспект женских половецких погребений, в состав погребального инвентаря которых входят шейная или распрямленная гривны, котел или набор этих предметов. Автор делает попытку определить прижизненный статус и ранг представительниц половецкой знати. ; В масиві жіночих половецьких поховань виділяється невелика кількість захоронень з ранговими предметами, які безперечно пов'язані з єдиною соціальною категорією. Їх можна поділити на 3 групи: з одним ранговим предметом, з двома і трьома. Аналіз поховального обряду та супровідного інвентарю виявив, що усі ці поховання, без сумніву, належали знатним половчанкам.Жінки, яких було поховано з казаном, мабуть, якийсь час перед смертю очолювали соціальний осередок (кіш, рід), або були дружинами (вдовами) голів родових об'єднань. Прижиттєвий статус жінок з шийними гривнами був, імовірно, не нижчим, ніж жінок, похованих із казаном. Скоріш за все, це були дружини, матері, доньки, сестри старійшин, голів родів або племен. Ранговий рівень жінок з розпрямленою гривною, мабуть, був декілька нижчим, ніж жінок, в інвентарі яких був присутній казан або шийна гривна. Можливо, ці поховання належали дружинам (вдовам) військових вождей.Прижиттєвий статус жінок з двома та трьома ранговими предметами, напевно, був близьким. Ці половчанки мали найвищий статус у суспільстві й усю повноту влади в своєму соціальному осередку.

Раздел "Международные отношения" ; На аснове гістарычнай літаратуры і шырокага комплекса крыніц аўтар разглядае арганізацыйную стуктуру і дзейнасць дыпламатычнай службы ВКЛ у канцы XIV – першай трэці XVI стст. Раскрываецца працэдура прыняцця рашэнняў у дыпламатычнай сферы. Высвятляюцца прэрагатывы і паўнамоцтвы вялікага князя і Рады ў ажыццяўленні дыпламатычнай дзейнасці краіны. Паказваецца ўзмацненне ролі і ўплыву радных паноў у разглядаемай галіне дзейнасці за кошт аслаблення ўлады манарха. Высвятляецца тытулатура, якая выкарыстоўвалася вярхоўным уладаром беларуска-літоўскай дзяржавы ў міжнародных адносінах. Пералічваюцца дыпламатычныя партнёры ВКЛ, а таксама ўказваюцца асноўныя накірункі пасольскай дзейнасці дзяржавы. Вызначаецца статус, функцыі, іерархія палоў, разглядаюцца спосабы арганізацыі і камплектвання пасольстваў, іх унутраная структура, рух і характар забеспячэння. Даецца яскравая карціна прыёма замежных паслоў, урачысты дыпламатычны цырыманіял, характарызуецца ход перамоваў і заключэнне міжнародных пагадненняў. Раскрываецца ідыялагічная аргументацыя, якую выкарыстоўвалі дыпламаты ВКЛ у сваёй дзейнасці. Нарэшце адлюстроўваецца пасольская дакументацыя, звяртаецца ўвага на мову дыпламатычнай перапіскі. Аўтар прыйшоў да высновы, што ў ВКЛ у канцы XIV – першай трэці XVI стст. існаваў распрацаваны пасольскі цырыманіял, а дыпламатычная служба мела складаную разгалінаваную структуру. На яе чале знаходзіліся вялікі князь і Рада. Дыпламатычная служба Княжацтва у цэлым адпавядала свайму часу і ўзроўню развіцця краіны. Нягледзячы на адсутнасць у дзяржаве спецыяльнай дыпламатычнай установы, яна спраўлялася з выкананнем ускладзеных на яе абавязкаў. = Using historic literature and a wide range of sources the author investigates organizational structure and activities of the diplomatic service of the GDL at the end of the 14th to the early 16th century. He describes the procedure of decision-making in the diplomatic sphere, the prerogatives and credentials of the Grand Duke and the Rada (Council) in the realization of the country's diplomatic activities, shows the strengthening of the role and influence of the Rada noblemen in the considered field due to the weakening of the monarch's power, examines the titles used by the leader of the Belarusian-Lithuanian State in international relations, enumerates the diplomatic partners of the GDL and the main directions of its foreign policy, defines the status, functions, gender hierarchy, ways of organization and staffing of the embassies, their internal structure and maintenance. The author also gives a vivid picture of the reception of foreign ambassadors and diplomatic ceremonies,, characterizes negotiations and conclusions of international treaties, reveals ideologic argumentation used by the GDL diplomats and gives examples of the embassy documents with special attention to the language of diplomatic correspondence. The author came to the conclusion that the GDL of the end of the 14th — the early 16th century had a developed ambassadorial ceremony and the diplomatic service had a complex diversified structure headed by the Grand Duke and the Rada. He believes that the Duchy's diplomatic service showed correlation with the world standards and the level of the country's development. Despite the absence of a special diplomatic governmental body, the service coped with all tasks entrusted to it.

The author analyses the introduction of the Soviet civil ceremony of "Red" weddings in postwar Bashkiria in order to eliminate religious beliefs, ethnic customs, and territorial differences by means of uniting youth for the purpose of solving existing social problems. The author refers to Bashkir periodicals of the 1920s, field materials, funds of the national archive of the Republic of Bashkortostan, and publications on the ethnography of the peoples of the republic. Red weddings in Bashkiria were first mentioned on 2 October 1923. In 1924, they were organised in towns, canton centres, and factory settlements among Komsomol members, non-party people, and clerks. In rural areas, attempts to impose new rituals on the public failed. As was explained by Bashkir newspapers, Komsomol leaders in the countryside were economically dependent on their parents and had to agree to their conditions. Additionally, this failure to introduce new practices was explained by the fact that it proved impossible to "develop" and "bring up" one of the spouses, usually a non-Komsomol member. According to field and archival materials, rural areas continued observing their old traditions in the 1920s, keeping patriarchal customs, and conservative worldview. This was particularly true about the Bashkir Trans-Urals, which still preserved a nomadic lifestyle, polygamy, and bride price. In Priuralye Bashkir settlements, there were rare cases of so-called demonstration Red weddings. Overall, the author finds data about Red wedding practices among Russians, Bashkirs, Tatars, Ukrainians, Chuvash, and Estonians. By the late 1920s, Red weddings had stopped as they were discredited in the public's opinion and there had been a change in the political course of the country. ; Представлен анализ опыта Башкирии по внедрению в послереволюционные годы советского гражданского обряда «красная свадьба» с целью искоренения религиозных верований, этнических обычаев и территориальных различий через единение молодежи в деле решения актуальных социальных проблем. В качестве источников использованы периодика Башкирии 1920-х гг., полевые материалы автора последних лет, фонды Национального архива Республики Башкортостан, опубликованные работы по этнографии народов республики. Первое упоминание «красной свадьбы» в Башкирии датируется 2 октября 1923 г. В 1924 г. она проводилась в городах, кантонных центрах и заводских поселках среди комсомольцев, беспартийных рабочих и служащих. В сельской местности попытки навязать новый обряд взамен традиционных ритуалов оказались безуспешными. Газеты Башкирии этот факт объясняли тем, что даже комсомольские лидеры на селе имели экономическую зависимость от родителей и вынужденно соглашались на их условия. Оправданием считалось и то, что одного из супругов-некомсомольцев не удалось «развить» и «воспитать». По полевым и архивным материалам, в 1920-е гг. село в основном продолжало жить по обычаям предков, сохраняя патриархальные порядки и консервативное мировоззрение. Особенно это касается башкирского Зауралья, где сохранялись кочевой образ жизни, многоженство и калым. В приуральских башкирских селах имелись редкие случаи проведения показательной «красной» свадьбы. В целом выявлены сведения о «красной» свадьбе в быту русских, башкир, татар, украинцев, чувашей и эстонцев. К концу 1920-х гг. «красные» обряды перестали проводиться в связи с дискредитацией их в сознании населения и сменой политического курса страны.

The problem of the implementation of the theme of the 'Holy City', the New Jerusalem, in themusical hymnographic works of Ivan the Terrible and an outstanding master, Feodor Krest'anin,is investigated in this study for the first time. The authors describe the contemporary state of studyof this theme and its historical background. The ideological concepts of Moscow as the New Jerusalem,as well as Moscow: the New Rome, were born in the period of Moscow's eminence as thecapital of a unified Russian state. Initially the ideas were approved in the political consciousness ofRussia's ruling elite in the sixteenth and the first half of the seventeenth centuries. There are a largenumber of scientific studies reflecting these ideas in various kinds of art: iconography, architecture,literature and liturgical theatrical ceremony. But as for musical hymnography, this subject is studiedfor the first time. The authors examine the implementation of the theme of the Holy City, the NewJerusalem, using the example of certain specific chants. The chant 'Shine, shine, new Jerusalem' isexplored in the musical version of an outstanding raspevshik (composer), Feodor Krest'anin. Hismusical composition appeared during a period of increased interest in this idea. The chant mastercreated a solemn chant for the ancient hymnographic poetic text, which is closely associated with theimage of the New Jerusalem. The researchers analyse the unique record of the tsar's chorister datingback to 1600. This draft is evidence of the enormous interest in the mastering of Feodor Krest'anin'schant among the Tsar's singing diaki (choristers). The authors reveal Feodor Krest'anin's conceptionof the implementation of the 'Moscow: the New Jerusalem' idea in music. Tsar Ivan IV the Terriblealso appealed to the image of Muscovy as a reflection of the hierarchical structure of the Tsardom ofHeaven. In the text of the third sticheron of his chanting cycle devoted to the Vladimir Icon of theBlessed Theotokos, the earthly hierarchy of Russian society was built as a projection of the celestialhierarchy, comparable to the heavenly ranks of the New Jerusalem. ; В статье исследуется проблема воплощения темы «святого града» Нового Иерусалима вмузыкально-гимнографическом творчестве царя Ивана IV Грозного и выдающегося придвор-ного распевщика Федора Крестьянина. Идеологические концепции «Москва — Новый Иеру-салим» и «Москва — Третий Рим» были рождены в период возвышения Москвы как столицыединого Российского государства. Эти идеи в первую очередь утвердились в политическомсознании правящей элиты XVI — первой половины XVII вв. В целом ряде научных работ по-казано их претворение в различных видах искусства: иконографии, архитектуре, литературе,церковно-литургическом театрализованном действе. Однако эта тема нашла свое отражениеи в музыкальном искусстве. Авторы рассматривает воплощение концепции «Москва — Но-вый Иерусалим» на примере конкретных песнопений. Задостойник «Светися, светися, новыйИерусалим» исследуется в музыкальной версии Федора Крестьянина, возникшей во времяпериода особого усиления интереса к данной идее. Придворный мастер создал свой распевв новом торжественном стиле Демества для древнего гимнографического текста, напрямуюобращенного к образу Нового Иерусалима. Анализируется выполненная одним из царских пев-чих уникальная запись произведения 1600 г., которая свидетельствует об огромном вниманиик изучению этого распева государевым хором. Раскрыта авторская (Крестьянина) концепциявоплощения идеологемы «Москва — Новый Иерусалим» в задостойнике музыкальными сред-ствами. К образу Московии как отражению иерархического устройства Небесного царства вмузыкально-гимнографическом творчестве обращался также и сам Иван Грозный. В созданномим тексте одной из стихир к богослужению на праздник Сретения иконы Владимирской Бо-городицы земная иерархическая структура русского общества представлена как своеобразнаяпроекция небесной иерархии в сопоставлении её с небесными чинами.

In this article, data of the central and local Japanese sources on the initial stage of Korean campaign of the empress Okinaga-tarashi-hime (known under the honourable posthumous name Jingū) into the South Korean state Silla in 346 A.D. (as it has been established by comparison of materials of the Japanese and Korean chronicles and specifications of the datings of ancient Japanese cyclic calendar on absolute chronology) are analyzed. The campaign reasons are specified. Materials of sources about the beginning of the Korean campaign at departure from Central Japan are given; the associates of empress Okinaga-tarashi-hime who have accepted a participation in this military operation are called; it is found out who has constructed the ships by which members of ruling family floated. The route of the expedition from the Central Honshū (along the southern coast of this island) to southwest Japan (to Northern Kyushu) and further – through islands of the Korea Strait – in Silla is tracked, the data on events of an initial stage of the campaign which have remained in local sources are described. Difficulties which participants of a campaign have faced during this period, attempts of the solution of these problems, including one by performance of the religious practices directed to obtaining military success in the begun military campaign are characterized. The role of empress Okinaga-tarashi-hime (Jingū), first of all, as religious head (Supreme priestess) in this campaign is defined. The ceremony of "suppression of a womb" which is carried out by the pregnant monarchess with help of the confidant from Tsumori clan is briefly characterized. The information of local legends on receiving ideological and religious supports from local hieratic priesthood (first of all, Azumi clan – relatives of the ruling house of Yamato in the female line) is supplied. Reports of sources about scouting of maritime routes in Silla, about the beginning of motion of the Yamato Navy from Northern Kyushu through the Okinoshima island and also Shiga, Iki and Tsushima islands (two squadrons) to Silla, with description of the events which have happened on these islands, for concentration of this sea armada in Northern Tsushima before the attack on South Korea. ; В статье проанализированы сведения центральных и местных японских источников о начальной стадии Корейского похода государыни Окинага-тараси-химэ (известной под почетным посмертным именем Дзингŷ) в южнокорейское государство Силла в 346 году (как это было установлено при сопоставлении материалов японских и корейских хроник и уточнения датировок древнеяпонского циклического календаря по абсолютной хронологии). Указаны причины похода. Приведены материалы источников о начале Корейского похода при выступлении из Центральной Японии; названы сподвижники государыни Окинага-тараси-химэ, принявшие участие в военной операции; выяснено, кем были построены корабли, на которых плыли члены правящей семьи. Прослежен маршрут движения экспедиции из Центрального Хонсю (вдоль южного побережья этого острова) в югозападную Японию (на Северный Кюсю) и далее – через острова Корейского пролива – в Силла, описаны сохранившиеся в местных источниках сведения о событиях начальной стадии похода. Охарактеризованы сложности, с которыми участники похода столкнулись в обозначенный период, попытки решения этих проблем, в том числе, и путем выполнения религиозных обрядов, направленных на обретение военной удачи в начавшемся военном предприятии. Определяется роль государыни Окинага-тараси-химэ (Дзингŷ) прежде всего как религиозного руководителя (верховной жрицы) в данном походе. Кратко охарактеризован обряд «усмирения чрева», проведенный беременной государыней при помощи своего приближенного из клана Цумори. Даны сведения местных сказаний о получении идеологической и религиозной поддержки со стороны местного жречества (прежде всего клана Адзуми – родственников правящего дома Ямато по женской линии). Приведены сообщения источников о разведке морских путей в Силла, о начале выдвижения военно-морских сил Ямато из Северного Кюсю через остров Окиносима, а также острова Сига, Ики и Цусима (двумя эскадрами) в сторону Силла, с описанием событий, произошедших на островах при сосредоточении морской армады в Северном Цусима перед броском в Южную Корею.

International audience ; The collective work presents the study and publicationof excavated materials of an archaeologically known twoapsechurch from the first half of the 9th to the first half ofthe 10th century at the top of the Tuzluk Hill in the Yedi Evlerarea, Crimean Peninsula, near the village of Semidvorie(Alushta, Crimea, Ukraine). This sanctuary was linked tothe large agricultural and pottery producing settlement thatexisted in this economically developed and populous regionin the second half of the 8th/9th - first half of the 10th century.The settlement was situated 150-250 meters to the east andsoutheast from the church. Just 350 meters southeast fromthe church was a medieval cemetery of the "Suuksu" typeof the 7th – 8th / 9th (?) centuries existed which was left by thepopulation usually identified as Crimean Goths tribes.In 2007, an area of around 96 m2 was investigated andchurch ruins and surrounding cultural layer were studied.The stratigraphical analysis managed to identify here 44archaeological layers or contexts, one medieval grave withdouble burials, and a Bronze Age cultual place. The studyof ruins shows that the sanctuary was rebuilt multiple times.The church consisted of two communicating compartmentsof different sizes. As for characteristic features, the southernmain apse is bigger in size than the northern one, andthere was an entrance in the main part of the church throughthe northern compartment as well as two other doorwaysfrom the west and from the south. The western portal of thenorthern compartment was completely open and no traces ofwall masonry here were attested. In contrast to the southerncompartment, the foundation of the northern part was cutin natural. The three-layer masonry wall was made of localpoor faceted rectangular stones of various sizes. For buildingmortar, mud solutions with clay loam as a binder elementwere mostly used. The inside of the southern churchwalls was plastered with lime mortar, which in some placesis preserved in situ, and painted with red linear and geometricpatterns including letters or even inscriptions that aretoday illegible. The roof likely had two slopes covered bylocally made tiles of different types.The overall dimensions of the church were: width – 5.60-5.70 m, length - 8.50 m. The thickness of the wall was about0.7 m. Structure remains are preserved to a height of 0.80 m.Both apses have shoulders connecting apsidal semicirclesand walls. The external diameter of the southern apse is 2.13m. The internal dimension of the southern main compartmentis 2.34×4.15 м. The external diameter of the northernapse is 1.20 m, while the internal is 0.63 m. The width in thewestern part of the northern compartment is 1.34 m, and inthe eastern part it is reduced to 1.26 m. The church was orientedto the northeast. The azimuth of its central axis is 47°,which roughly corresponds to the azimuth point of sunriseduring the summer solstice for Crimean latitude.SUMMARYIn the first chapter, written by V. Kirilko, the buildinghistory of the church and its architectural peculiarities arepresented. The double apse sanctuary belongs to the relativelyrare type of churches of the Middle Byzantine periodthat could be described as a two-apse church with unequalapses of different sizes. G. Dimitrokallis (1976), the authorof the most representative corpus of double apse byzantinesanctuaries, classified them as "pseudobiconques." Thereare some examples of double apse churches in the Crimea(Sotera near Alushta, Sudak, Funa near Luchistoe settlement,Chembalo fortress in Balaklava). Yet, these sanctuariesmainly date back to the 14th century, with the one exceptionbeing the Sotera church that belonged to the periodof the 8th-10th century, and none of them provides an exactparallel to the church of Yedi Evler.During the short period of its history, the church wascompletely rebuilt at least once. The first building periodinvolved the creation of the main southern church with theapse and the three entrances from the west, south and north.It is highly likely that the church was intentionally conceivedby priests, ktitores or the Christian community as a doubleapse and two-part building. Immediately after the perfectionof the southern church, the additional northern compartmentwith open western portal and separate apse was added. Thispart of the church was connected to the main church via aspecial doorway in the wall dividing the compartment thatpreviously served as the northern entrance to the southernchurch. In fact, the second building period is distinguishedonly theoretically as a final step in the construction of thechurch. The chronology of the first two periods of the building'shistory, based mainly on the study of pottery and ceramicmaterials from the complex, dates back to the firsthalf of the 9th century, or more precisely the second-third tothe middle of the century.After a short period the church was completely destroyed,most likely due to inadequate construction worksor an earthquake. The third building period is determined as860-880s, when the sanctuary was rebuilt and reconstructed.After reconstruction, the northern compartment was buriedby earth and ruined stones and preserved according tocanon law practices for unused sacral Christian objects. Inthe third building period, the northern part was not active asa liturgical zone. The sanctuary became an ordinary ruralByzantine one-apse, one-nave church. A narthex was constructedin the eastern part of the sanctuary. The doorwaybetween the southern and northern parts was closed off bywall masonry. During the third building period, only twoentrances — the southern and western — were still active.The main entrance was the southern one, which was addedby a wooden apprentice. After the second deterioration ofthe church in the first half of the 10th century, no more renovations were carried out. The ruins were reused by the localpopulation for ordinary purposes no earlier than in the secondhalf of the 14th -15th century, as pottery fragments fromthe ruins show. Most probably, the narthex and apse wereused at this time as a temporary living structure in what isregarded in the chapter as the fourth building period. Theauthor proposes graphical reconstruction of the sanctuaryaccording to fourth building periods and shows architecturalparallels to this building among contemporary churches ofthe Northern Caucasus and Minor Asia.Chapter two, author I. Teslenko, deals with the stratigraphyof the site and description of archaeological layers.The analysis of excavated materials provided in the chapterallowed for the presentation of all steps of anthropogenicactivity on the Tuzluk Hill from the Bronze Age to moderntimes. The description of materials is organized by archaeologicallayers, with general characteristics of different findsincluded. Every layer inside and outside the church is attributedto a corresponding building period. A hypothesison the formation of each layer and its causes are also given.The most important layers are linked to two dilapidationsof the church, and some of them are attributed to regular liturgicallife and different rituals practiced in and around thesanctuary. Several layers may be left from construction andreconstruction works. A detailed description of the archaeologicalfinds and a cultural and liturgical interpretation ofstructures, layers and bones are given in the next chapters.In the third chapter, I. Teslenko provides an analysis ofceramic and pottery materials from the church. During theexcavation, 2,589 fragments of roof tiles and kalypters (55%of all ceramic materials), 637 fragments of kitchen and tablewares (13.5%) and 1,485 pieces of pithoi and amphora (31.5%) were recorded. Among them 9 intact rectangular rooftiles that were still preserved and 5 kalypters can be fragmentarilyreconstructed. Several tiles have a constructionsign or craftsmen marks as tridents and Greek letters «λ»,«ρ», «π» «В», «V». A theoretical estimation on the numberof tiles, including kalypters for covering the roof, has beendone. The amount is between 374 tiles / 376 kalypters and396 tiles / 397 kalypters in the second and third buildingperiod respectively. Accordingly, in the second period theweight of the roof was about 3893-3897 kg, for the thirdperiod – 4118-4122 kg.Nearly all excavated ceramic materials came from localproduction. The author lists the characteristics and providesa description of clay pottery and ceramic items, which showtwo craftsmen traditions. The first one emerged locally andis characteristic of primitive treatments, the use of a handpottery wheel and unsatisfactory baking. The second craftsmentradition reflects well-organized, high-technology commodityproduction oriented on the external wine trade. It ispresented specially by amphora. Today, there are more than40 known pottery workshops with high-technology kilns inthe southern part of the Crimean peninsula. Such a potterytradition was most likely brought here in the 8th-9th centuryfrom Minor Asia. The author discusses chronologies ofvarious types of local pottery, particularly amphora, and hemakes comparisons to groups of amphora known from differentregions of the Byzantine World. Local amphoras arepresented by so-called "Black Sea type" (second variant),which was produced until the mid-10th century, according tothe author. At the archaeological site, only two fragments ofimported pottery have been recorded: the bottom of a highneck brown clay jug with wide flat handles, no earlier thanthe mid-9th century, and a fragment of Glazed White Ware II,according to J.W. Hayes, from 10th century Constantinople.The kitchen pottery which were in use in Khazar kaganateis also absent. Ceramic finds in the church date back mainlyto the end of 8th-10th century; only several fragments of twored glazed sgraffito bowls and one fragment of a brown unglazedpot come from the 14th-15th century.The fourth chapter presented by I. Teslenko and A.Musin describes and studies the collection of glass lampfragments (342 items) that are partially not indentified.The bulk (91%) of the lamps comes from the third buildingperiod and is concentrated near the southern entrance tothe church, where the liturgy should start. Precisely withinthe same zone, micropieces of flint made by strike-a-lightfor making "liturgical fire" were recorded, and kitchen andbone remains from community meals were also attested.Glass lamps are presented by two main groups: polycandelonor beaker-shaped lamps with hollow stems, and singlelamps with handles on the rim. All lamps have close parallelsamong glass finds from other Middle Byzantine sanctuaries,for instance, Myra-Demre in Turkey, Thessaloniki inGreece, Chersoneses in Crimea, etc. The glass is mainly coloredlight green and blue. A slowly increased percentage ofpotassium oxide recorded by optical emission spectroscopymay point to glass production centers in the southeasternpart of Asia Minor or Levant.Chapter five, written by A. Musin, analyzes and classifiesmetal crosses found in the church. The excavation recordedat least 30 crosses and their fragments. Crosses wereused throughout the entire period of the church's existence.Crosses are regarded as an ex-voto offering. Most of themwere concentrated in the altar zone of the sanctuary andnear the southern entrance to the church. Two crosses wereput in wall masonry that closed the doorway between thenorthern compartment and the main church during the thirdbuilding period, evidently with apotropaic magic purposes.Presumably, crosses were suspended on the church wall oron elements of the church's interior, or inserted in them. Thecorpus of crosses is divided into five typological groups.The main group consists of iron crosses with an extendedlower branch made of two plates connected with a rivet thatderived from individual processional crosses and turned inex-voto. Some crosses with splayed arms were cut from thinsheet-metal, including copper alloy and probably silver,and decorated with punch ornamentation. Two crosses weremade of silver coins: Umayyad dirham (661 – 750 AD) andimitation of Arab-Sassanian half-drachma of the Sassanidking Kosrou II (590-629 AD).The two last groups of crosses can be compared to thecrosses of the type 1.2.2 according to J. Staecker found inEarly Rus' and Scandinavia in the 10th – 11th century, especiallyknown to be in graves in Birka (Sweden), Gnezdovonear Smolensk, Timerevo near Yaroslavl (Russia), Kiev,Iskorosten (Ukraine) and other political and economic centersof the formation of early medieval states in Russia andSweden. Several scholars have insisted that the crosses havean Anglo-Saxon origin and appeared in Sweden around930-940s AD with the mission of bishop Uni from BritishIslands. However, after the Yedi Evler excavation, the Byzantineorigin of these crosses is quite clear. Crosses fromEastern and Northern Europe may have been created usinga Byzantine example or brought directly from this regionin several cases. During the cultural transformation of theChristianization period, crosses that initially belonged to liturgicalpublic culture were turned in barbarian society intoprivate devotion objects and used as an element in burialcustoms.Nearly all crosses found in the Yedi Evler church haveparallels in other regions of the Byzantine Empire and theneighboring region in the Black Sea coastland, Mediterranean,Asia Minor, Northern Caucasus and Balkans. Suchex-voto crosses illustrate a special feature of post iconoclasticculture in the beginning of the Middle Byzantine period,as well as large distribution of personal reliquary-crossesof the end of the 9th – 11th century. However, prior to becomingan ex-voto offering in church interior, both types ofcrosses were generally used in private Christian devotion.It is largely accepted that the 9th -11th century was a periodof increasing individualism, social atomism and growingemphasis on personal piety. With that in mind, individualcrosses were evidence of the new post-iconoclasm Orthodoxyas a manifestation of personal activity in church lifeand a sign of the victory of polis community tradition overimperial tyranny.The process of donating personal crosses to churchesshould be regarded as a special way of reconciling personaldevotion with the liturgical needs of the local communityencouraged by Church hierarchy. The present hypothesisis confirmed by information in the Byzantine MonasticTypikons, especially that of Empress Irene Doukaina Komnenefor the Convent of the Mother of God Kecharitomenein Constantinople founded between 1100 and 1118, whichprescribed that each Saturday laymen would offer crosses-stauria in the sanctuary for the commemoration of thedeceased, and that other crosses must be brought similarlyeach Sunday on behalf of the living who are recorded on thediptychs. Crosses from the Yedi Evler church and in othercases should be regarded as an archaeological illustration ofsuch a ritual.Other small finds from the church like nails, chain linksfor the suspension of lamps, fragment of bronze wire, leadplates from a wick holder, buttons of bronze, small greenglass beads, and an iron arrow-head characteristic of EasternEurope military culture in the 10th/11th - 13th century aredescribed and analyzed in chapter six by I. Teslenko. Twoamulet-pendants found in the church that are made of clamshell of Cerithium vulgatum and tooth of deer of Cervuselaphus, which could also be offered in the sanctuary asex-voto, are presented in chapter seven by G. Gavris and I.Teslenko.Chapters eight to twelve compiled by G. Gavris, V.Logvinenko, and S. Leonov deal with bones and faunisticremains including birds, mammals, fishes, marine mollusks,and land snails recorded during the excavations. As a result,information is exhausted on the repertoire of animal sacrifices,a normal practice in rural parish Byzantine churches,and the composition of church festive meals has been determined.Among 139 identified bones of mammals, 64% belongto Ovis aries and Capra aegagrus hircus, 16% to Sus scrofadomesticus, 6% to Lepus europaeus and 2 % to Bos Taurus.Birds are presented with 148 individuals of 19 species,including 78% of Gallus domesticus and Gallus domesticussm. and an insignificant quantity of bones of Otis tarda,Cygnus olor, Perdix perdix etc.It is quite interesting to note that fishes are nearly absentfrom the collection, and consequently, on the table of parishmen who lived along the sea coast, only 13 bones ofAcipenser gueldenstaedtii and Perciformes were recorded.Evidently, bones from the excavation present the remainsof a festive meal and not an everyday diet. However, shellfishesare recorded here in 1900 fragments of Mytilus galloprovincialis(95% of mollusk) and a small number ofPatella ulyssiponensis and Ostrea lamellose. Eriphia spinifronspresented in 4-5 individuals should also be noted. Terrestrialgastropods mollusks are mainly presented by Helixalbescens (72.4%), Monacha fruticola (24.2%) Chondrulatridens (3.2%), and only one shell of Brephulopsis cylindrical.Some remarks on the distribution of animal bonesin the excavated complex will be provided in the followingchapters.In chapter thirteen, I. Teslenko proposed and arguedthe chronology of the site based mainly on pottery analysis.Coins from the 7th – mid-8th century that were used forthe manufacturing of crosses give only large terminus postquem for the church building. Amphora with small horizontalmultiple grooves on the surface well-known in Crimeanot later than the beginning - first half of the 9th century arenot recorded among the excavation materials; so the beginningof the church complex must date back to the secondthird-middle of the 9th century. The find of the fragment of ahigh neck jug with wide flat handles in layers of the secondbuilding period, and their absence later on, puts the date ofthe rebuilding of the church at 860-880 AD. The presence oflocal "Black Sea type" amphora of the second variant andthe absence of forms similar to amphora of types I and IIbaccording to N. Günsenin allow to propose the first half –mid of the 10th century as the final stage of the church's existenceand that of surrounding settlements. Another find isthe fragment of Glazed White Ware II, dated no earlier thanthe beginning of the 10th century. The history of the churchactually spans about 100 (± 20-25) years.Chapter fourteen by A. Musin discusses liturgical ritualspracticed in the sanctuary against the large background ofByzantine church culture and shows parallels from relatedterritories. To explain the meaning and origin of the two unequalapse church building in the Yedi Evler area, the authorprovides a thorough account of the phenomenon of doubleapse churches with unequal apses from Transcaucasia andthe Northern Caucasus through Asia Minor and the GreekIslands up until biapsidal churches were recorded in medievalItaly in the 9th-13th century. As a result, a conclusionhas been made that the Mediterranean World did not havea unique genesis of double apse churches. Late Antiquitychurches with two symmetrical naves and apses cannot beregarded as a direct prototype for the Yedi Evler church andrelated building. The architecture of Transcaucasia and theNorthern Caucasus sometimes gives similar features, forexample Mgvimevi, Georgia, the end of the 13th century,but all of them were built later than the monument underconsideration.The "pseudobiconques" churches with a reducednorthern apse are also known in medieval Italy and Corsicaof the 10th-12th century (see for example: San Venerio,La Spezia-Migliarina, Liguria; San Tommaso al Poggio,Rapallo, Liguria; Santa Maria della Chiappella, Rogliano,Haute-Corse; Santa Maria di Sibiola, Serdiana, Sardegna).However, they hardly could be a source of inspirationfor builders of the Yedi Evler church for cultural andchronological reasons. The Italian architecture of the "chiesebiabsidate" did, however, deeply influence the appearanceof two apse churches in Crimea and Muscovite Russia inthe end of the 14th-15th century. Nevertheless, early Italiantwo apse sanctuaries, especially with different apses and anadditional northern entrance, could initially reflect the sameprocess of the change of liturgical planning as in the YediEvler church.It should be acknowledged that "pseudobiconques"churches are not very characteristic for the Greek Island.Some indirect parallels can bee seen in the planning ofthe church of St Spyridon – Panagia Protothroni Halkia,Halki, Naxos Island; church of St Pantaleon, Kotraphi,Peloponnesus; church of St Athanasius, Phaturu, PatmosIsland; church of St Athanasius, Phaturu, Patmos Island. Inall cases, it is difficult to say whether the additional reducedcompartment was initially intended for this or that particularliturgical ritual. It is quite possible that both naves wereused for the Eucharist. However, in the Middle Byzantineperiod, the appearance of double churches of Sts John andGeorge, Sarakini, Samos, and the Monastery of St JohnChrysostomos at Koutsovendis, Cyprus can be attested.The double apse church was renewed in the 10th century inÜçayak, near Kirşehir, Central Anatolia, Turkey. The mostnotable fact is that the high density of two apse middlebyzantine churches, including the "pseudobiconques"sanctuary, is known to have existed in the ancient Pontprovince and near Trabzon, Turkey, for example in Koralla,Görele Burunu fortress or Gantopedin fortress (Matzouka,Zana Kale), Labra, Maçka Dere, near Köpruna Köy. Thisregion always had direct ties with the northern Black Seacoast and Crimea during Antiquity and Middle Ages.At the same time, the closest parallel to the Yedi Evlerchurch can be seen in the 10th-11th century double apsechurch in the Upper City of Middle Byzantine settlementin Boğazköy (Hattusa, Asia Minor), Turkey, excavated by P.Neve in the early 1980s. At the small northern compartmentthat served as the principle entrance in the southern mainchurch, obviously meant for the Eucharist, a considerablenumber of metal ex-voto crosses was recovered. Thecombination of such features attested both in Yedi Evlerand Boğazköy and the chronological coincidence cannot beaccidental.The author argued that different liturgical functions of twochurch compartments and the subsidiary role of the northernpart may be stressed by their sizes and architectural volumesand expressed in the exterior of churches in an architectonicway and by means of architecture. An additional means ofspecial organization of two parts of liturgical space involvedthe arrangement of a separate doorway to the main churchvia the northern compartment as a supposable place of initialworship rituals.Such a change in liturgical planning finds its possibleexplanation in the reform of Prothesis/Proskomedia,which took place in Middle Byzantium during and rightafter the iconoclasm period. The Euchologion Barberinigr. 336, the oldest Orthodox liturgical book of the end ofthe 8th century, reported the appearance of the first priest'sprayer for the preparation of bread and wine as gifts for theEucharist. There was a time when the clergy and monksestablished control over the expression of community andindividual piety within the bringing of liturgical gifts. Thechapter argues in support of a hypothesis on the Prothesisfunction established in the northern compartment in MiddleByzantine churches with two unequal apses such as YediEvler, Sotera, Boğazköy, several sanctuaries of Pont andTrabzon, etc. as a materialization of church reforms at thattime. It is quite possible that contemporary Italian churcheswith two unequal apses were also influenced by the samearchitectural and liturgical innovation in the beginning of theMiddle Byzantine period, especially since the EuchologionBarberini is a manuscript of southern Italian provenance,which reflects, however, practices of Constantinople.Architectural studies let us assume that initially, for anewly performed ritual, the northern annexes or nave ofchurch could be reserved, but later such liturgical planninginnovation did not catch on in church practice. Both preanaphoraand anaphoric rituals were concentrated in thealtar zone.The architectural implementation of the Prothesisreform could be reflected in another way, for example, in theconstruction of rectangular annexes to Middle Byzantinechurch as monastery Kisleçukuru, Antalia, and in İnişdibifortified settlement, Istlada, near Kekova – Myra/Demre,both in Turkey provide examples. In fact, the MiddleByzantine period is generally characterized by the risingof additional architectural volumes and a compartmentaround the main church building within the multiplicationof liturgical rituals and "Privatisation" of Liturgy.As proof for the given hypothesis, a find of liturgicalequipment in the church can be added. At the central partof the northern compartment just opposite the doorway tothe main church, an almost rhomboidal flat stone with dimensionsof 0.5 х 0.7 m (weight 75 kg) was attested. Itshorizontal position in situ was fixed by two roof tiles andfragments of amphora. A considerable number of potteryand glass fragments was concentrated around the stone, aswell as some animal bones. At the east end of the northernapse, the bottom of pithos and fragmentary sheep skullwere also recovered, which indicate some unknown ritual.It is quite possible that such flat stones laying directly on thechurch floor and serving as the Prtothesis table for offeringliturgical bread and wine were typical for rural Byzantinechurches, as the information of Pratum spirituale by JohnMoschus suggests.No remains of the altar table or distinct elements of thealtar screen were recorded during the excavations. This impliesthat the Holy table in the church could be made ofwood and the altar screen existed as a cloth curtain or katapetasma.However, the altar zone was separated from thenaos by a terrace cut in natural as a kind of bema. Near thebema, there was a pit, most likely for a water reservoir usedfor church needs and ritual purification purposes. Beside thispit within the altar zone, several roof tiles were stocked as aspecial construction associated with finds of metal crossesand glass lamp fragments that may be regarded as an elementof an unpreserved altar barrier.Such liturgical elements as the offering of ex-voto crossesand new arrangement of the Prothesis ritual may suggesta monastic influence in the area. Additionally, this possibilityis confirmed by some features of burial custom of thegrave excavated near the church to the southeast from themain apse, i.e. the fixation of the head of one buried senilisman with the help of small stones or a special head-supportknown in the practice of Mont Athos monasteries and in theTypikon of Studios monastery in Constantinople. This observationallows for a revision of the role of Byzantine monasticismin the development of Crimean Christian cultureof the iconoclasm and posticonoclasm period, especiallysince an erroneous hypothesis on the "mass migration" ofByzantine monks-iconodoules to the Crimean peninsulabased on an uncritical review of the information of the Lifeof Saint Stephen the Younger has been abandoned after newresearch.However, rituals practiced in the Yedi Evler church werelinked not only to monastic practices but also to popularChristianized rituals, as finds of animal bones in and aroundthe church suggest. Without a doubt, these kitchen remainstestify to animal sacrifice and parish community or familyfestive meals organized in the church. The finds of oxremains, an animal usually offered as a sacrifice in ruralGreek communities during sanctuary consecration, nearthe western and southern entrances to the church may referto rituals of dedication of the church after its constructionand reconstruction in the second and third building periods.Other bones and faunal remains are relatively proportionallyspread out in the church complex. It is difficult todeterminate where exactly the common meals took place.Most likely, during the first period of church life it was thenorthern part of the church; the joint offering of gifts forthe Eucharist and ordinary meal in the same place near theflat stone in the northern part of the church shows a kindof syncretism of liturgical and popular rituals. During thelast period, when the northern compartment was buried accordingto canon law postulates the main part of the kitchenremains was concentrated near the southern entrance to thesanctuary.The practice of animal sacrifices and parish meals waslargely in use in Byzantine popular religion, or so-called"parish Orthodoxy." In spite of prescriptions against suchpractices, which can be found in canon law, it was regardedas a norm in society, and even hagiographical texts, for example,the Life of Saint Nicolas of Sion in Asia Minor, tellabout such rituals without any fulmination. Rituals of animalsacrifices are also known in the North Caucasus, Transcaucasia,and the Balkans and are still preserved in ethnographicpractice until the beginning of the 20th century andon several territories up until the present age. For example,in the Farassa area, Cappadocia, modern Feke, Adana Province,Turkey, in the Greek parish the ritual of animal sacrificeswas recorded in the church opposite the main altar on abig stone. This parallel may suggest that the flat stone in thenorthern part of the Yedi Evler church, apart from its Prosthesisfunction, could have also served as archaic sacrifice.The remains of rituals of church consecration are alsoknown from the excavations. They have been attestedthanks to one-time concentrations of charcoals and fireplacesas well as kitchen remains opposite to the entrances of thesanctuary. For the first church consecration, three fireplaceswere recorded to the north, west and south of the church.The second consecration left one fireplace to the south fromthe church according to the position of the main doorwayduring the third building period.Within the last zone, micropieces of flint made by strikea-light were found. It is obvious that there was a specialplace here for making 'liturgical fire' before the beginningof office of vespers. Evidently, the celebration in the churchwas not conducted every day, but on special days includingFeast and Sunday Liturgies. Today the ritual of makingnew fire before offices is still preserved in Latin andGreek parish life, only on the eve of Easter Day when theliturgical light for the ceremony is normally lit from a bonfireburned outside the church. In Russian and UkrainianOrthodoxy, such practice has been abandoned. A specificderivate of such practices is the ritual of 'Holy Fire' in thechurch of Holy Sepulcher in Jerusalem on Great Saturday,the day before Orthodox Easter, presented in mass mentalityand church propaganda as a miracle. However, the practiceof making 'new' or 'holy' fire, especially at the beginningof spring, is well known thanks to ethnological research inWestern and Central Europe, and relations between churchrituals and folklore customs are difficult to establish. Multiplefragments of glass lamps in the same zone hardly referto any rituals, nor do presented remains of lamps accidentallybroken during manipulation. Only one church customthat involves the intentional breaking of wedding glass cupsof wine was first attested in the Euchologion Paris Coislin.213 in 1027 AD. However, until the 12th century, the churchblessing of wedding was practiced in the aristocratic milieuand was not very widespread in rural society.In sum, the local parish community had enough cultivatedlevel of religious life and combined innovations ofliturgical mainstream of Byzantine society issued from culturalcenters and archaic practices belonging to the provincialrural population.The conclusions presented by I. Teslenko and A. Musinsummaries research results and give future perspectives.For the first time in the history of excavations of Crimeanmedieval churches, thanks to careful digging and fieldfixation, architectural archaeology managed to record manyliturgical features and everyday life elements characteristicof Byzantine rural churches. It allowed for determining acharacteristic of the material culture of the local populationduring the "demographic boom" and establishing of themataadministrative division in Byzantine Empire in the 8th-9thcentury. Church planning kept the very important step inthe development of the initial part of East-Christian Liturgyas ritualisation of Prothesis. Archaeological contextspreserved intact bones of animal sacrifices and communitymeals appropriated to Byzantine popular religion, tracesof making of 'holy' or liturgical fire as micropieces of flintmade by a light-a-strike, and ex-voto offering in the formof metal crosses, and amulets pendants that at the sametime could serve as interior church decoration. Such findsallowed us to establish byzantine origin of several typesof Christian devotional crosses pendants from the 10th-11th century originated from the territories of Early Rus'and Scandinavia. The church in Yedi Evler is an examplemonument of the Middle Byzantine period for the study ofliturgical devotion, rural sacral architecture and everydaylife of provincial settlements, which should be useful forthe understanding of both Crimean medieval culture and thehistory of other parts of the Byzantine World.The study of the Yedi Evler church permits us todraw some conclusions about the historical developmentand cultural situation in the southern part of the Crimeanpeninsula at the end of the 8th – mid 10th century. The materialculture of the local population known from the result ofthe church excavation and investigation of surroundingsettlements and pottery workshops suggests importantinnovation, such as stone housebuilding using roof tiles,high-technology pottery production with very effectivekilns, winemaking oriented to local and long distancetrade, and ecclesiastical architecture of basilica-type parishchurches. All these improvements were previously unknownfor the autochthonic people, which may be indentified tothe Crimean Goths. The settlement archaeology in the areashows that the above-mentioned innovations were broughthere with the wave of mass migration, and newly-establishedresidences of the new population existed quietly side by sidewith previous habitations. This situation may demonstratethe process of mutual integration and even acculturation ofautochthonic people in higher organized society. Most likely,the main group of migrants came from Asia Minor andbrought the mentioned traditions of Byzantine-Rhômaioscivilization, including high technology in pottery andliturgical innovations reflected in ecclesiastical architectureand devotional practices.Undoubtedly, the colonization of the southern part of theCrimean peninsula was organized by the administration ofthe Byzantine Empire in the framework of the establishingof the themata system. The theme ta Klimata in this areawas constituted in 841 AD, and later in the 850s it wasreorganized in the theme of Chersoneses. In the same vein,the new church administration was established here. Theregion under question had probably been included in themetropolitan of Ghotia or Doros, whose eastern borderseparating it from another one new diocese of Sougdaia orSourozh, now Sudak, was exactly across from the Yedi Evlervalley. The Goths diocese is referred to as "a certain regionalong the coast there called Dory," mentioned by Procopiusof Caesarea in his panegyric on the building activity of theemperor Justinian De Aedificiis.The chronology of pottery materials suggests that thechurch in Yedi Evler and the local agglomeration, as wellas a considerable part of settlements in Southern and South-Western Crimea, ceased to exist at the same time in the firsthalf of the 10th century. Such a social collapse may be linkedto the politically unstable situation in the area caused by theconflict between the Byzantine Empire and Khazar kaganateand active military raids of the Rus' from the Middle Dnieperarea to the Black Sea and Caspian Sea regions, Asia Minorand Constantinople. The local population moved to moresecure regions or fled behind city walls for protection.This publication is supplemented by appendixes withcatalogues of finds of various categories including metals,glass, and faunal artifacts (I. Teslenko, N. Turova), pottery,ceramic and stone materials (O. Ignatenko, I. Teslenko),architectural elements (V. Kirilko), find of Bronze Ageperiod (I. Teslenko), description and results of opticalemission spectroscopy of glass finds (A. Egor'kov) andstudy of flint finds (V. Chabai).