Nikolay Kostomarov

Nikolay Ivanovich Kostomarov (, ; , ; May 16, 1817, vil. Yurasovka, Voronezh Governorate, Russian Empire – April 19, 1885, Saint Petersburg, Russian Empire) was one of the most distinguished Russian Imperial historians, a Professor of Russian History at the St. Vladimir University of Kiev and later at the St. Petersburg University, an Active State Councillor of Russia, an author of many books, including his famous biography of the seventeenth century Hetman of Zaporozhian Cossacks Bohdan Khmelnytsky, the research on the Ataman of Don Cossacks Stepan Razin and his fundamental 3-volume "Russian History in Biographies of its main figures" ().
Nikolay Kostomarov was also known as a Ukrainian folklorist and an author of works on Ukrainian history; he was a member of Ukrainian national revival society best known as the Brotherhood of Saints Cyril and Methodius, which existed in Kiev from January 1846 to March 1847. Kostomarov was also a poet, ethnographer, pan-slavist and promoter of the so-called Narodniks movement in the Russian Empire.
Historian.
His father was a landlord, Ivan Petrovich Kostomarov, and he belonged to Russian nobility. His distant family roots were in the Grand Duchy of Moscow from the reign of Boris Godunov. His mother Tatiana Petrovna Melnikova was an ethnic Ukrainian and one of his father's serfs; that is why Nikolay Kostomarov "de jure" was a "serf" of his father.
Kostomarov was a specialist of East Slavic folklore. He put forward the idea that there are two types of "Rus' people", those of the Kievan background, among the Dnieper Basin, which he called Southern Russians, and those of the Novgorodian background, which he called Northern Russians. Kostomarov observed Northern Russians as a political hegemon of the Russian state. As a historian, Kostomarov's writings reflected the romantic trends of his time. He was the first Russian historian who used of ethnography and folksong in history, and tried to discern the "spirit" of the people, including the so-called "national spirit", by this method (see about: , narodnost'). On the basis of their folksongs and history, he said that the peoples of what he called "Northern" or "Great Rus on one hand and "Southern" or "Little Rus on the other (Russians and Ukrainians, respectively) differed in character and formed two separate Russian nationalities. In his famous essay "Two Russian Nationalities" (), a landmark in the history of Narodniks thought, he wrote what some consider to be the ideas of Russians inclined towards autocracy, collectivism, and state-building, and Ukrainians inclined towards liberty, and individualism. The article of Kostomarov on the problem of the psychological diversity of Rus' people in the Russian Empire had an impact on the scientific research of the collective psychology in Eastern Europe.
In his various historical writings, Kostomarov was always very positive about Kievan Rus' and Novgorod Republic, about what he considered to be the "veche" system of popular assemblies (see especially his monography "On the role of Novgorod the Great in the Russian history", ), and the later Zaporozhian Cossack brotherhood, which he thought in part was an heir to the democratic system as well. By contrast, he was critical of the old autocracy in the Grand Duchy of Moscow. Kostomarov gained some popular notoriety in his day by doubting the story of Ivan Susanin, a legendary martyr hero viewed as a savior of Muscovy (see: Ivan Susanin. Historical review ). Kostomarov was interested in the history of the insurgent leaders in Russia. His detailed writing on the case of Stepan Razin, one of the most popular figures in the history of the Don Cossack Host, was particularly important for the political evolution of Narodniks.
Kostomarov vs. Pogodin.
Kostomarov stayed in the scientific polemic with Mikhail Pogodin. Kostomarov refused the fact that the name "Rus' " comes into Slavic area from Scandinavia, while Pogodin claimed that the first Rus' people came from Roslagen in the area of present-day Sweden. Pogodin connected the etnonym "Rus' " with Scandinavia with respect to the Trade route from the Varangians to the Greeks. On the contrary linked Kostomarov the etnonym Rus' with East Slavic oucumene. The polemic between Kostomarov and Pogodin about the origin of "Rus' " had an influence on the building of two different historiographical schools in Russia: the so-called ″normannists″ and ″anti-normannists″. Under the impression of this polemics between Pogodin and Kostomarov, which took place at the Moscow Imperial University, Prince Pyotr Vyazemsky said: ″If we didn't know before which way we were going, now we don't know from where we are going as well″.
Religion.
Kostomarov was a very religious man and a devout adherent of the Russian Orthodox Church. He was critical of Catholic and Polish influences on the area of Ukraine and Belarus throughout the centuries, but, nevertheless, was considered as more open to Catholic culture than many of his Russian contemporaries, and later, the members of the Slavic Benevolent Societies.
Cultural politics.
He was considered by many to be a leading intellectual of the Narodniks. Nikolay Kostomarov was important in the history of both Russian and Ukrainian culture. The question of whether he was more "Russian" or more "Ukrainian" first arose while he was still alive and is still a matter of some dispute. Kostomarov was active in cultural politics in the Russian Empire being a proponent of a Pan-Slavic and federalized political system. He was a major personality in the Ukrainian national movement, a friend of the poet Taras Shevchenko, a defender of the Ukrainian language in literature and in the schools, and a proponent of a populist form of Pan-Slavism, a popular movement in a certain part of the Russian intelligentsia of his time. In the 1840s he founded an illegal political organization called the Brotherhood of Saints Cyril and Methodius in Kiev (for which he suffered arrest, imprisonment, and exile). After that he moved to Saratov. From 1847 to 1854 Kostomarov, whose interest in the history of Little Russia and its literature made him suspected of separatist views, wrote nothing, having been banished to Saratov, and forbidden to teach or publish. But after this time his literary activity began again, and, besides separate works, the leading Russian reviews, such as "Old and New Russia", "The Historical Messenger", and "The Messenger of Europe", contained many contributions from his pen of the highest value.
In 1862, he was forced to resign from his post as chair of department of history of the University of Saint Petersburg, because he had sympathized with the revolutionary movement of liberals, progressives, and socialists.
After his arrests, he continued to promote the ideas of federalism and populism in Ukrainian and Russian historical thought. He had a profound influence on later Ukrainian historians such as Volodymyr Antonovych and Mykhailo Hrushevsky.
Writer.
Kostomarov was also a romantic author and poet, a member of the Kharkov Romantic School. He published two poetry collections ("Ukrainian Ballads" (1839) and "The Branch" (1840)), both collections containing historical poems mostly about Kievan Rus' and Bohdan Khmelnytsky. He also published a detailed analysis of the Great Russian folksongs. Kostomarov's poetry is known for including vocabulary and other elements of traditional elements and folk songs, which he collected and observed in his historical researchs with respect to the ethnography.
Kostomarov also wrote historical dramas, however these had little influence on the development of the theater. He also wrote a prose in Russian (the novelette "Kudeyar", 1875), and a Russian mixed with Ukrainian peace ("Chernigovka", 1881), but these also are considered insignificant.