 Очень приятная интердакция к проблемам, делая с мгновенностью исследования исламской элементы в аккульте России. Это немного экзотичное название. Давайте начнем с первой книги 1879 на истории медиа-русской артии. Эта книга была первым французским студентом артии Верлелли Дюб. Эта книга был официально оправданной by the Russian government. Людюк пытался понять феномену культуры России как часть ориентальной культуры, оригинала из Кися, исламской артии, и даже в китайской артии. Два раза, конечно, от России. Эта идея была простая и непонимая. Россия была сцеплена за контакт между христианскими и исламскими. Эта исламская страна была существована в ее территории и другие были сцеплены с страной. Первая бульгария в середине Волга была конверта к исламскому в конце 10-го сентября. Ислам провелся здесь после монгольской инвейции в середине 30-го сентября. Дисцент в Чингисхан построили вестер-монгольский Монгольский Ханнат, джучи, тоже known as Golden Horde. Эта бульгария была между другими в сентябре и Русь. Голден Хорд был деморрисован по Тамирану, но это дали для первых уисламских конейт 15-х и 16-х сентября. Вместе с Казан, Астрахан, Сибирия и Краймия. В последний раз начали 16-х сентября в салоне Оттоманом. Оттоман сегодня Амальдова и Украина. Коказус, отмороженный от Москва в том, что было в первую модерне в основном в исламе и Россия would incorporate Caucasus as well as the good portion of the Islamic Central Asia for two centuries. To make a long story short, the Russian history was accompanied and the Islamic influences are not locked inside this or that episodes. We feel the breeze of Islam in the main points of the national narrative and many of them have an archaeological dimension. For example, the Arabic silver coins appears alongside the route from Mediterranean to the northern Europe or the founder of Ruth Vladimir the Prince as he is choosing the religion. The dramatic Mongol invasion and there were plenty of warriors from the Islamic Central Asia is marked by the famous hordes including two hordes of Moscow. The intermingling of elites of Russia and the Golden Horde in the 14th and 15th centuries is expressed in the Dutch booklet of Kremlin with its long list of the oriental and Russian names and dozens of battle hordes. In the 16th century would start the Moscow Rican Easter slowly absorbing Islamic neighbors to the third dome of Moscow and later of Saint Petersburg's empire and this was the result. We see here the great Islamic belt at the eastern and southern borders of Ruth. Constant connection all the forms of interaction trade and exchange of the population political alliances wars and assassins. There are even examples of the deliberate conservation of the Islamic puppet state inside the Moscow such as the Sardom of Kasimov or Mishorey Yurt where the rulers and their subjects kept the Islam up to the late 17th century and partly today of course. All it means that the Russian Orthodox culture and society of the northern Eurasia were both neighbors and relatives they were a kind of a family joined together by the long-lasting experience of coexistence. Certainly there are plenty of books dealing with the role of Islam in the political system of Russia with the oriental elements in our language in the state ceremonials and so forth. Up to the late 20th century the scholars readily and a priori strove to the same scheme in art and archaeology but we can see today with no success. Let me give you some examples. The tiles for the facade decoration were in fashion in Moscow of the 16th and especially of the 17th centuries. As it is well known the wall decoration is the brand of the Islamic architecture including the Golden Horde I mean with the tiles or glazed bricks. Does it mean that the tiles came to Russia from the Orient? Not at all. It was proved that the technology shape and artistic style were brought to Moscow from Europe firstly as the terracotta of Italy. The argumentation could be oriental due to the patterns of the textile of India or Turkey but the ceramic patterns were made firstly in Europe from there to Moscow. A similar picture with the emergence of the tent-like motifs in the building style of Russian churches. For a long time it was assumed that the route for the clearly orientalized architecture of the cathedral of the protection of our lady at the Red Square also known as Basil the Blessed are somehow Islamic. The church was erected in Devota Victory over the Kazan Hanat in the middle of the 16th century. In this case, similar to the depiction of the Minaret in the Crimean Voce of Istanbul built by the English architect but no. It was proved that the routes of the tent-like construction of Moscow are concealed in the Western tradition. It is a very late branch of the monastic order's architecture. It is the embodiment of the idea of transmission of the holy places to Europe and in our case in Moscow. The Russian part of the route started at the 16th century with the erection of the ascension church at the Tsar's Sam residence here. It was a sort of a castle chapel closely related to the long line of the holy sepult images. The last one at the most exact replica of the temple was built in the late 17th century near Moscow and near Jerusalem. So, the form of the cathedral at the Red Square is a fantastic architecture and looking at oriental but it reflects strictly Christian prototype and in reality has nothing to do with oriental architecture at all. Well, don't we have any positive results of the hunting for the Islamic elements? There are a couple of them in the field of architectural plastic. The first one deals with the field of the stone carving of the early 15th century. At that moment, Moscow rulers redirected several buildings with flat and plain facades. It was possible to implement to them the long bands of the carved decoration. The masters of this complicated carved ornaments originated from the Golden Horde, namely from Crimea closely related to Anatolia. Moscow had a permanent trade connection to the Crimea with its Chinese and Armenian colonies and it was relatively easy to get the craftsmen. The important feature of this new decorative style was the composition of the stepped friezes with the motifs typical for the mosque Churbay and Karavan Saray of Siljuk and Siljukits Anatolia. Just some examples and not on Anatolia of course, you know, up to the Jerusalem Egypt but mainly Turkish. In the Russian of the ornamental tradition it was a very short episode, I would say Khapok's Ligominem. But one of the motifs was accepted and survived until the 16th century probably due to its popular character The next case study belongs to the period of the flourishing Moscow culture of the 17th century. In that time we could see a special group of the tombstone decoration and the cemeteries both of Kazan and Moscow including the dynastic necropolis in the Moscow Kremlin. You see this wonderful example from Kazan, absolutely Turkish action. We could suppose also the influence of the Arabic calligraphy to the decorative style of Russian inscriptions known as Vyashko weaving. There are some examples of this. The Arabic calligraphic styles were well known in Moscow since at least the 13th century due to the intermingling of the Golden Horde and the Russian Koinash until the late 15th century. You see here the Russian coins with the Arabic inscriptions. Here in the field of the everyday life with its small artifacts the connections of Moscow with the world of Islam maybe would be more visible. To the period of the Golden Horde we can connect this new stratum of Moscow, embellished by the oriental imports. Here you see the finds of the recent excavations nearby Kremlin in Zaryadya in the early Strabat of Moscow. Those of you who come to Moscow definitely would come to Zaryadya. The archaeology has to pay attention to the last investigative fields such as the very important sphere of the horse trade. The decisive element of Russian power of the medieval period. It would be of use to observe the field of the oriental glass production we have seen it today and to establish an area of spread of glass bracelets and the points of their workshops more precisely than it is now. The pot reproduction could also shed light and Vladimir Kovl and Niva are doing in this field. It should be a special pick. We could also deal more with the weaponry and so forth. Also we have to find the space for jewelry for the really striking examples of the courtly art like crowns and ceremonial helmets including those with the text of Quran. Certainly we would consider all these as part of the general picture of the early European orientalism. But for the history of the material culture it wouldn't be enough for the representation of Moscow as a real complex. We have much more examples of western impulses than the western of thousand ones. Even the undisputably oriental objects often appeared to be the European reexport as this one from the far nearest from Korea or China. For the conclusion, let's compare Moscow with the main zones of exchange of Europe and the world of Islam. There are well known cases of re-use of churches and chapels to mosques and back again. The same is true for the copy of the buildings for example the two heavily reused the Byzantine churches and built symbolic replicas of them too. In Moscow we have nothing of the kind as well as no Islamic cemeteries such a big country until the very late 18th century. All it means that the understanding of the Islamic influence at the material culture of Moscow is greatly overestimated. And we have to consider that the very limited impact of the Islamic architecture and the creative art as the phenomenon. Certainly the experience of the colleagues would be important as well as the cooperation in the field of study of the Islamic Jewish and official world interaction. Thank you.