User:Aralbai.Janar/Russian Trinity

Russian Trinity (original writing: Russian Trinity; Ukrainian. Ruska Trіytsya, German. Ruthenische Dreiheit, Polish. Ruska Trójca) is a literary group that emerged in 1834 in the Lviv Theological Seminary, which was at the origin of the Russophile and Ukrainophile movements in Galicia. As an organization, it collapsed after the founders of the circle - Markian Shashkevich, Yakov Golovatsky and Ivan Vagilevich - were forced by the Austrian authorities to leave Lviv.

History
The Russian Trinity appeared at the end of 1834 in Galicia in the Lviv Theological Seminary. The group was born in an atmosphere of romanticism, its activities were expressively Slavophile and buditist-democratic in nature. Members of the group chose Slavic pseudonyms for themselves (Shashkevich - Ruslan, Vagilevich - Dalibor, Golovatsky - Yaroslav, his brother Ivan - Bogdan, Ilkevich - Miroslav, etc.). In total, the group consisted of about twenty participants. Along with Markian Shashkevich, Ivan Vagilevich and Yakov Golovatsky, Denis Zubritsky, Grigory Shashkevich (Markian Shashkevich’s brother), Nikolai Ustianovich, Ioann (Snegursky), Ioann (Mogilnitsky), Mikhail Garasevich, etc. stand out among the brightest members of the circle, as Nikolai Ustianovich, Ioann (Snegursky), Ioann (Mogilnitsky), Mikhail Garasevich and others. the words of Marcian Shashkevich were taken, inscribed by him in the general album: “shine a star, for the whole field until the month rises”.

Jacob Golovatsky subsequently explained the origin of the name of the Russian Trinity group as follows: “Shashkevich introduced me to Ivan Vagilevich, my colleague in the first year of philosophy, and since then we have become the most cordial friends. We constantly, meeting at home, in classrooms, on walks, everywhere we talked, talked, argued, read, criticized, talked about literature, nationality, history, politics, etc., and almost always we spoke Russian, so colleagues they called us in mockery the “Russian triad”. Of the pennies I saved, I bought mostly Russian books. I bought in Lviv a Polish-Russian grammar of Grodzitsky, “Lira” Derzhavin, published [in Anna] in Vilna. It was no longer possible to find in Lviv, and I wrote out the History of Bantysh-Kamensky (three volumes), Kotlyarevsky's Aeneid - three books, Kulzhinsky's “Malorusskaya derevnya”, and others. ] in Vilna, and Kaidanov's “History of Russia” (two volumes) for not being able to get them in the original. ”

Around the "Russian Trinity" united youth, who sought to work for the good of their people. Some members of the circle that had arisen around the “Russian Trinity” (G. Ilkevich, M. Kulchitsky and others) were associated with the Polish revolutionary underground. Collecting oral folk art, studying the history of the people, making translations of works of Slavic budiitetov, members of the circle also tried to write their own literary and scientific works. Members of the group argued that the Rusins ​​of Galicia, Bukovina and Transcarpathia is an integral part of the Ukrainian people, which has its own history, language and culture. N. Pashayeva, a historian of national movements in Galicia, notes that "in their sympathies for Russia and Little Russia (Ukraine) as an organic and integral part of it, Galician budditians did not distinguish parts and the whole," the delimitation to Russophiles and Ukrainophiles only happened in the 1860s years, why the national appeals of the “Russian Trinity” by the Galicians can be considered in two ways

The activities of the “Russian Trinity”, caused both by the socio-national enslavement of the Slavs in the Austrian Empire and the awakening of other Slavic peoples, crossed the boundaries of a narrowly local culture. The “Aeneid” by I. Kotlyarevsky, the folklore collections of M. Maksimovic and I. Sreznevsky, the grammar of A. Pavlovsky, the epics of Kirsha Danilov, the works of Nikolay Karamzin, the works of Kharkov romantics, Czech and Polish writers, etc..

After the founders of the “Russian Trinity” were accused by the Austrian authorities of complicity with the Russian Empire and the revolutionary activities, they were forced to leave the walls of the Lviv Theological Seminary and the circle broke up.

Cultural contribution
The highest historical merit of the “Russian Trinity” before the national revival movement of the Galicians is the publication of the almanac “Rusalka Dnistrovskaya” (1837), in which for the first time in the history of literature in Galicia the popular Ukrainian language was used, thereby a powerful impetus to the development of Ukrainian folk literature in the region.

The idea of Slavic reciprocity, which pervaded the "Mermaid Dniester", makes it related to the Jan Slavy dcera (1824) by Jan Collard. Another Czech Slavist, Jan Kovbek, also had an influence on the formation of the “Russian Trinity”. The Austrian government has banned the “Mermaid Dniester”.

Thanks to the efforts of Ya. F. Golovatsky in Galicia, they first became acquainted with the work of Russian poets and writers, in particular, with the writings of Lomonosov, Pushkin, Lermontov, Derzhavin. In the 1930s, strong contacts were established between the “Russian Trinity” and the intelligentsia from Russia. With visits to the "Galician buddies" Golovatsky, Shashkevich and Vagilevichu many Russian intellectuals came. The Russian Trinity maintained close ties with M. P. Pogodin, N. I. Nadezhdin, P. V. Kireevsky, I. I. Sreznevsky, O. M. Bodyansky, D. M. Kniazhevich and many others. Thanks to the efforts of M P. Pogodin, members of the “Russian Trinity” circle began to distribute literature in Russian in Galicia, for which they were repressed by the Austrian government.