In 1820 the landscapist Maksim Vorob’ëv went to Jerusalem in order to reproduce the views of the Holy Sepulcher.
He was sent there by the Grand Duke Nikolaj PavloviÄ, who wanted to restore the main Cathedral in Novyj Ierusalim making it more similar to the original one.11 In his speech concerning his travel to Palestine – it will be widely addressed in the next pages - the writer Andrej Murav’ëv referred to this “Jerusalem outside Jerusalem” by stating: Russia retains in its borders the precious model of this temple [the Church of the Resurrection], and Novyj Ierusalim (…) is a priceless treasure for the believers, who are glad to find in their motherland the copy of the sacred objects they saw in Palestine.
Among them there are several famous authors, such as Dmitrij Vasil’eviÄ Daškov, Nikolaj Vasil’eviÄ Gogol’, Andrej NikolaeviÄ Murav’ëv, Avraam SergeeviÄ Norov, Ivan AlekseeviÄ Bunin.
Their writings offer a precious point of view concerning perceptions, representations and narrations of Russian pilgrims to Palestine, and contribute to pointing out common themes, words and images on the Holy Land.
An effective representation of the meaning of the Holy Land for Orthodox pilgrimage was given nearly thirty years ago by Michel Evdokimov: Pilgrims who go to the holy sites realize a meeting on three different levels.
First of all with ancient Jerusalem, the antique center of the world where the holy temple once was; then with the city over which Jesus cried, and where He had to go, after coming down from Mount Tabor, to accomplish all things; finally with the heavenly Jerusalem, the eternal city of which the earthly one is a model or copy in this world.4 century by Patriarch Nikon on the Istra River, near Moscow’s territory.
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It was also refereed to as “literature of palmists,” from the palm branch, symbol of peace, which the pilgrims who went to Jerusalem used to take with them.
[And] between the two components of Jerusalem as a powerful symbol and archetype, that of the historical, ancient and contemporary city, and that of otherworldly prototype, (i.e.) the heavenly Jerusalem, realization of God’s Kingdom, there was the tendency to privilege the latter,” and this explains why a copy of Jerusalem was built close to Moscow.7 The author herself pointed out how the symbolic reference to Jerusalem vaunted an old and consolidated presence in the Russian tradition.The idea of Moscow’s holiness – connected with that of New Jerusalem and its complementary town, Moscow, as being the ‘Third Rome’ – was present all over the 19 offered to Russian people who could not go to the Holy Land the chance to do a pilgrimage to a ‘represented’ Jerusalem at only 45 kilometers from Moscow.The historical Jerusalem, located in far Palestine, was not to be exalted except for its symbolic value, which recalled the heavenly Jerusalem.Now movie lovers can watch dozens of free films anytime, since Russia's oldest film studio partnered with You Tube.Each week, Mosfilm will add five legendary films to the channel, including comedies, dramas, adventure films, war films, and melodramas.The most famous poem on this subject, entitled [The Palm Branch of Palestine], starts with a palm branch given to him by the writer Andrej NikolaeviÄ Murav’ëv after his return from the Holy Land.Palestine, Lebanon, “Jordan’s silver billows,” Jerusalem are the places sung by the poet.15 The religious objects evoked and the atmosphere of prayer and meditation that emerge from his poetry create a feeling of “peace and consolation” [ century, concretely visited the Holy Land."For us, the You Tube project is very important and interesting," said Karen Shakhnazarov, director of Mosfilm."The aim is to give users the possibility to legally watch high-quality video material and prevent the illegal use of our films." Some of the famous films featured on the channel include (1973), with over 20,000 views each.As a consequence of the comparison between Alexander II and Christ, the site of the murder became Jerusalem thanks to the potent symbology applied to this church.10 However, the site that best presented Russia both as the image of the Promised Land and as another Holy Land was the already mentioned complex of .On its large territory, around the Cathedral of the Resurrection, located in the center on a hill called Zion, several hermitages and churches dedicated to different episodes of Christ’s life were set up: the Mount of Olives, the Church of the Ascension, the Monastery of the Virgins called Bethany.