About accommodation Golyads in the Western suburbs shows the Ipatiev chronicle. Under 1147 it is reported that the Suzdal Prince Yuri Dolgoruky, who claimed the throne of Kiev, went with the army to Novgorod the Great, and Chernigov Prince Svyatoslav Olgovich ordered to fight Smolensk parish. The latter accepted the offer and took part of the Smolensk land in the basin of the Protva river, a tributary of the Oka, populated by Golyads — "...shed and took Svyatoslav people Golyads, the top of Poroto..." wrote the chronicle (PSRL, 1962, p. 339).
To Golyads suburbs is the message of Chronicles under the year 1058 the victory of Izyaslav Yaroslavich over the golyad (PSRL, 1962, p. 114). This is often interpreted as evidence of Izyaslav's military campaign in Galindia (Pashuto, 1959, p.11). However, Izyaslav in these years was in the Smolensk region and in North–Western Russia, was busy "establishment" of these lands and it is unlikely that there could organize a trip to the distant Prussian Galindia. Moreover, the event of 1248, marked by Chronicles, seems to be connected with the same Smolensk Golyads: "and Mikhail Yaroslavich of Moscow was killed from Lithuania on Porotva" (PSRL, 1925, p. 38). Moscow Prince Mikhail Khorobrit was forced to go to Protva again, where he died in the battle with Lithuania. Lithuania, on the river Protva in the mid-thirteenth century it is by far the descendants of golyadi. Thus, it is reliably determined that in the XI–XIII centuries in the Western suburbs in the basin of the river of the Protva lived Golyads.
Obviously, the tribe golyad under the name Сoldas named in the book of the historian of the VI Jordan 'Getica" (Jordanes, 1960, p. 89), as was first pointed out by A. L. Pogodin (1940, p.24). This ethnonym is mentioned by Jordan are among the names of a number of other Eastern European tribes without specifying their geographical location in connection with the characteristics of the Gothic king Germanarich, if these conquered the Northern tribes. Among the latter are clearly read Merya, Mordva, all, Chud. The work of Jordan was completed in 551, but the author widely used and not extant works of Ablabius (mid — V century) and Cassiodorus (late V-early VI century). Information about the golyadi here belong to the IV century.
The memory of the golyadi in some areas of its former residence was preserved in the XIX century. thus, the Kaluga local historian V. M. Kashkarov reports that in Meshchovsky district of Kaluga region. close to the village. Damn there is a mountain on which "according to legend, in very ancient times there lived a rogue Galaga on others Galaga. Had he excessive, 30 miles threw his axe". In the same County, near the villages Svinukhova, and Kuptsov V. Ph., Nikolenko local iately pointed out two mountains on which there lived two brothers–the robber of Galagi, being moved with each other with an axe (Kashkarov, 1901, pp. 12-13).
On the basis of topo — hydronyms, derived from the ethnonym Golyads, the researchers outline a fairly wide region of settlement of the tribe — from the upper reaches of the Klyazma river in the North to the upper reaches of the Zhizdra on the South and from the watershed of the Dnieper and the Volga in the West to the vicinity of Moscow in the East.
More V. N. Tatischev compared the chronicle with the ancient golyad galind and Galindia-one of the lands of Prussia. This quite rightly agreed to a number of researchers, and assuming that Oka golyad was a Balt (Lithuanian, in the terminology of the nineteenth century) tribe, and somehow appeared in the XII century on the river Protva in the environment of the Vyatichi and Krivichi. On the origin of the golyadi expressed several guesses. According to one of them, golyad moved from Galindia on the Protva together with Vyatichi and Radimichi, Lach origin which tells the "Tale of bygone years" (S. M. Solovyov, N. P. Barsov, A. A. Shakhmatov). Another group of scientists was seen in golyadi on the Protva settlement prisoners, resettled the ancient princes of Galindia (N. M. Karamzin, P. I. Safarik, P. I. Jakobi, V. T. Pachuca). Proponents of the third perspective, argued that the chronicle golyad was a relic of the ancient population of the East European plain, which occupied a vast space from ancient times ( P. I. Koeppen, N. I. Kostomarov, P. V. Golubovsky, M. K. Liubavskii, A. I. Sobolevsky, Y. V. Gautier, M. Vasmer).
The latest toponymic studies reliably show that the areas of the upper Oka basin, where the golyad is localized, make up an inseparable part of the ancient Baltic area. Moreover, the water names of the Baltic origin are not less than in other regions of the ancient settlement of this ethnic group. In this regard, it is possible with certainty to assert that Baltic tribes since remote antiquity until the Slavic migrations of settled lands of the upper basin of the Oka (Sedov, 1971, pp. 99-113; Axes, 1972a, p. 217-280; 19726, pp. 185-224; 1982, p. 3-61; 1988, p. 154-176).
The Slavs, as shown by archaeological materials, began to develop land in the basin of the upper Oka around the eighth century BC In an earlier time there lived tribes of Baltic ethno-linguistic pattern. In the early iron age it was the tribes of the upper Oka archaeological culture, related to Dnieper–Dvina culture of the Smolensk Podneprovie and Belarusian Dvina and juchnowski in the Podesenie, the identity of which native to the Baltic States is not in doubt. The speakers of these three cultures was a major dialect–tribal formation of the Dnieper Balts (Sedov V. V., 1985, pp. 20-29).
In the II‑III centuries BC in the region Verhnekam observed infiltration of new groups coming from Podesena. It is manifested in the appearance on the territory of the upper Oka culture of antiquities of the Pochep culture. The latter became widespread in the Desna basin in the I-III centuries ad and developed in the conditions of interaction of local tribes of the Yukhnov culture with the carriers of Zarubintsy antiquities settled in the same territory.
In the basin of the upper Oka immigrants from Podesena media pochepskaya antiquities settled or on the upper Oka archaeological culture settlements or founded new settlements. As a result of interaction of the indigenous population with newcomers in Verhnekam the region at the turn of the III and IV centuries formed a new culture (Fig. 1) — moshenska (Sedov, 1982, pp. 41-45). The basics of house building and the character of ceramic material (relatively thick‑walled pots with convex shoulders and narrowed bottom with rough or bumpy surface due to a significant admixture of wood and coarse sand) were the undoubted heritage of the local culture of the early iron age. However, moshenskoy culture there are elements (land house pole construction with internal rectangular pits, clay vessels, including those not previously known here are quite numerous bowls, with black or brown polished surface, characterized by craftsmanship and a dense dough with a mixture of fine sand), not genetically related with local antiquities. It is quite obvious that they were brought to Verkhneobskiy region immigrants from Podesena.
The question of the ethnicity of the carriers of Moshino culture is solved in this way. The basis of this culture was undoubtedly the upper reaches of antiquity, the carriers of which were the local Balts. Fellowship, ritual, ceramic material and decoration, in particular things, inlaid with colored enamels, give a reason for attributing media moshenskoy culture to baltoyazychnye population. Infiltration verkhneobskiy in the land of the descendants of zarubinetska tribes has not changed radically ethnicity of their inhabitants (Nicholas, 1966, pp. 15-16; Tret'yakov, 1970, 60; Sedov, 1970, p. 42-44).
Upper Oka in the region as in the left part of Upper Dneprs pools, along with water-names of Baltic origin, having compliance in the Dvina and modern Lithuanian–Latvian zemelakh, there are hydronyms west baltic (Prussian–Sudovian–Galitskogo) appearance. The General characteristic of the latter was made by me in connection with the issue of ethnic belonging of the tribes of Zarubintsy culture (Sedov, 1970, 44-47). The attribution of some of these hydronyms to the West Baltic group is debatable, but among them there are also quite reliable (for example, with the Prussian root element "are" or with MENA–z — z). In this regard, V. N. The axes in your schedule in studies specifically devoted to Moscow, stressed that "powerful zapadnobaltiyskuyu component" in the Dnieper left Bank and the Upper Pooche clear (Toporov 1982, p. 15). Indicative in this respect are also detected by this researcher "matching between Galindo–Prussian and Sochi–Oka ("Gradski") hydronyms" (Toporov, 1981, p. 114; 1980, p. 135).
The emergence on the eastern outskirts of the ancient Balt range of water names of the Prussian – Yatviazh – Galinda types, like the ethnonym Golad, are direct evidence of the movement of some groups of the population from the Western Baltic lands. This moment naturally needs to be explained.
At present, the spread in the Upper-Oke and Left-Bank-Dnieper regions interspersions of the hydronimics of the West-Balt form can be caused only by the migration of descendants of the Zarubynets culture tribes. As is well known, in the composition of classical Zarubinsk antiquities of the Pripyatsky Polissya and Middle Dnieper regions the leading role belonged to the Pomorian culture, which is defined as peripheral-Balt culture, perhaps its carriers occupied some intermediate position between the Western Balts and the Slavs. Throughout the whole area of the settlement of Zarubinsk tribes, researchers have recorded the geographical names of Western-Baltic types. They are in Pripyat Polesie (Non-Aggregate, 1976, p. 103, 145, 169).
In the second half of I century. n e. Significant groups of the Zarubinsk population from the Pripyatsky Polesye and Middle Dnieper regions are moving into the Desna basin, where, as already mentioned, the Popepean culture is taking shape. The carriers of the latter in the following centuries penetrate the upper Oka, where the Moschinskaya culture is formed. It must be assumed that the migration of the Zarubezinsk population and its descendants did not bring about significant changes in the ethnic and linguistic situations of the Floor and Upper Pochya. The natives of these lands, the Dnieper Balts, adopted into their surroundings a kindred population. At the same time, the settlers introduced Western-Baltic language features to these lands, revealed primarily in hydronymy (Sedov, 1970, pp. 42-48; 1994, p. 201-219). There are no other explanations for the appearance of Western-Baltic linguistic elements in the east of the ancient Balt range.
Moschinsk culture left definitely Dominical population. In the 8th century, when the Upper Oka basin was settled by the Slavs (Fig. 2), it ceases to develop. Slavs brought to this region cultural elements, manifested in house building and ceramic material, comparable to the materials of Romenskaya and Borshevsky cultures. At the same time, it is obvious that the local Baltic population in the bulk during the Slavic settlement did not leave their habitats. A vivid example of the interplay between the Moschinsky tribes and the Slavs is the appearance of the latter’s custom of burying the dead in barrows.
The burial monuments of the Moschinsky culture are hemispherical or truncated-conical barrows with a height of 2–4 m and base diameters of 10–15 m. Their characteristic feature is a ring fence, arranged, in all likelihood, for ritual purposes at the time of burial. These fences are reminiscent of the annular structure of the pagan sanctuary, opened in Tushemla in the Smolensk region. Judging by the materials of the excavations of the Shankovo and Pochepk mounds, layers of burnt earth with coal and remains of burnt-burning were located in the center of the embankments. Clay vessels were set a little apart from the burial remains, sometimes upside down. Burials in all cases were zero, vessels were placed in barrows with ritual purposes.
The Slavs who settled in the area of the Moschinsk culture did not initially know the Kurgan rituals and adopted it from the natives. The custom of the construction of ring fences was also accepted. True, they are found only in part of the mounds of the 8th – 10th centuries.
In the upper Oka (to the mouth of the Ugra), the process of Slavicization of the aboriginal population apparently proceeded quite actively to the 11th – 12th centuries. completed Mounds XI ‑ XII centuries. This region already has a characteristic Vyatichsky appearance. Only on its outskirts, where the Vyatichi colonization met with the Krivichi, separate burials of the calves are revealed. Such is the mound 1 of the Trashkovichi burial ground, in which a horse is buried on the mainland and a few men to the south is a male burial, which is oriented head to the east. When it was found, an iron ax and spearhead, as well as a clay pot (Bulychov, 18996, p. 57-61). The eastern orientation of those buried in the ancient Russian barrows of the forest zone of the Eastern European Plain, as established today, is a legacy of the Baltic funerary rites (Sedov, 1970, pp. 162-171). The presence of an ax and a spear with the buried is not characteristic of the Eastern Slavic ritual and finds numerous analogies also in the medieval Baltic world, for example, in the Latgali monuments.
The eastern orientation of the buried was recorded in two more kurgans of the Trashkovichsky burial ground. An ax and a knife were found in the mound 12 at burial, in the mound 16 there was a knife and a buckle. The rest of the excavated mounds of this necropolis contained warp locations with a western orientation and possessions characteristic of Smolensk Krivichi.
