Cultural Artifact #1
The first cultural artifact I am choosing to write about is none other than Ivan Kotliarevsky’s Eneida. Written in 1798, this epic poem is a parody of Virgil’s Aeneid and was the first literary work published wholly in the Ukrainian language. In the epic, Aeneas and his band of Trojans are replaced by Zaporozhian Cossacks, who embark on a chaotic and humorous journey. Like their Roman counterparts, the Cossacks navigate divine interventions, hostile lands, and epic battles. However, their adventures are steeped in Ukrainian traditions, folklore, and daily life, often portrayed with comic exaggeration.
The opening stanzas of the epic are as follows:
"Еней був парубок моторний
І хлопець хоч куди козак,
Удавсь на всеє зле проворний,
Завзятіший од всіх бурлак.
Но греки, як спаливши Трою,
Зробили з неї скирту гною,
Він, взявши торбу, тягу дав;
Забравши деяких троянців,
Осмалених, як гиря, ланців,
П’ятами з Трої накивав."
This excerpt captures the playful tone of Kotliarevsky’s work. Kotliarevsky introduces the main hero, Eney (Aeneas), by highlighting his rugged Cossack character. He also humorously sets the stage of the fall of Troy: “Но греки, як спаливши Трою /
Зробили з неї скирту гною” (But when the Greeks felt very bitter / and made of Troy a heap of litter). Humor allows Kotliarevsky to subvert the lofty grandeur of Virgil’s Aeneid. By transforming a revered classical epic into a rollicking tale of Zaporozhian Cossacks, he challenges the traditional notions of heroism and empire.
The fact that Kotliarevsky chose to write in Ukrainian is deeply significant. During this period, Ukrainian was often viewed as a peasant language, with literary expression dominated by Russian or Polish. Kotliarevsky’s decision to write in Ukrainian was not just a linguistic choice—it was a political act. It asserted the legitimacy of Ukrainian culture and language at a time when their suppression was part of a larger effort to assimilate Ukrainian identity into the Russian Empire. This defiance becomes even more poignant when we consider the comedic tone of the text. Humor, in this case, becomes a tool of resilience, allowing Kotliarevsky to critique power structures indirectly and elevate Ukrainian traditions in a way that might otherwise have been censored.
His intervention on and parody of the Aeneid was successful in centering uniquely Ukrainian elements and identity while simultaneously engaging with global literary traditions. His work served as an assertion of Ukrainian culture against the shadow of imperial oppression.
As someone who appreciates both literary adaptation and historical resistance, Eneida feels like a fascinating bridge between these interests. It reminds me of how important language is to cultural survival and how humor can be a powerful form of protest. I’m also struck by how the Eneida represents an intersection of Ukrainian and Western traditions, showing that a marginalized culture can engage with global ideas while asserting its distinctiveness. Reading Eneida in the context of its time reveals how literature can challenge power structures and reshape identities. Its continued resonance today, especially as Ukrainian culture and language are again at the center of geopolitical struggles, makes Kotliarevsky’s work feel timeless.

Sources:
https://antigonejournal.com/2022/04/kotliarevsky-ukrainian-eneida/