Tips for pilgrims. Pilgrimage trip to the Holy Land

03.07.2019 Animals

In 1817-1827, General Aleksey Petrovich Yermolov (1777-1861) was the commander of the Separate Caucasian Corps and the chief administrator in Georgia. Yermolov's activities as commander-in-chief were active and quite successful. In 1817, the construction of the Sunzha line of cordons (along the Sunzha River) began. In 1818, the fortresses of Groznaya (modern Grozny) and Nalchik were built on the Sunzha line. Chechen campaigns (1819-1821) with the aim of destroying the Sunzha line were repulsed, Russian troops began to advance into the mountainous regions of Chechnya. In 1827, Yermolov was dismissed for his patronage of the Decembrists. Field Marshal Ivan Fedorovich Paskevich (1782-1856) was appointed to the post of commander-in-chief, who switched to the tactics of raids and campaigns, which could not always give lasting results. Later, in 1844, the commander-in-chief and viceroy, Prince M.S. Vorontsov (1782-1856), was forced to return to the cordon system. In 1834-1859, the liberation struggle of the Caucasian highlanders, which took place under the flag of the ghazavat, was led by Shamil (1797 - 1871), who created the Muslim-theocratic state - the imamat. Shamil was born in the village of Gimrakh around 1797, and according to other sources, around 1799, from the Avar bridle Dengau Mohammed. Gifted with brilliant natural abilities, he listened to the best teachers of grammar, logic and rhetoric of the Arabic language in Dagestan and soon began to be considered an outstanding scientist. The sermons of Kazi-mullah (or rather, Gazi-Mohammed), the first preacher of ghazavat - a holy war against the Russians, captivated Shamil, who became first his student, and then his friend and ardent supporter. The followers of the new doctrine, which sought the salvation of the soul and cleansing from sins through a holy war for the faith against the Russians, were called murids. When the people were sufficiently fanatized and excited by the descriptions of paradise, with its houris, and the promise of complete independence from any authorities other than Allah and his Sharia ( spiritual law, set out in the Koran), Kazi-mulla during 1827-29 managed to carry along with him Koisuba, Gumbet, Andia and other small societies along the Avar and Andi Kois, most of the Shamkhalate of Tarkovsky, Kumyks and Avaria, except for its capital Khunzakh, where visited by the Avar khans. Expecting that his power would only be strong in Dagestan when he finally took possession of Avaria, the center of Dagestan, and its capital Khunzakh, Kazi-mulla gathered 6,000 people and on February 4, 1830 went with them against the khansha Pahu-Bike. On February 12, 1830, he moved to storm Khunzakh, with one half of the militia commanded by Gamzat-bek, his future successor-imam, and the other by Shamil, the future 3rd imam of Dagestan.

The assault was unsuccessful; Shamil, together with Kazi-mullah, returned to Nimry. Accompanying his teacher on his campaigns, in 1832 Shamil was besieged by the Russians, under the command of Baron Rosen, in Gimry. Shamil managed, although terribly wounded, to break through and escape, while Kazi-mulla died, all pierced by bayonets. The death of the latter, the wounds received by Shamil during the siege of Gimr, and the dominance of Gamzat-bek, who declared himself the successor of Kazi-mullah and imam - all this kept Shamil in the background until the death of Gamzat-bek (September 7 or 19, 1834), the main of which he was an employee, gathering troops, obtaining material resources and commanding expeditions against the Russians and the enemies of the Imam. Upon learning of the death of Gamzat-bek, Shamil gathered a party of the most desperate murids, rushed with them to New Gotsatl, seized the wealth plundered by Gamzat and ordered the surviving youngest son of Paru-Bike, the only heir to the Avar Khanate, to be killed. With this murder, Shamil finally removed the last obstacle to the spread of the power of the imam, since the khans of Avaria were interested in ensuring that there was no single strong power and therefore they acted in alliance with the Russians against Kazi-mullah and Gamzat-bek. For 25 years, Shamil ruled over the highlanders of Dagestan and Chechnya, successfully fighting against the huge forces of Russia. Less religious than Kazi-mullah, less hasty and reckless than Gamzat-bek, Shamil possessed military talent, great organizational skills, endurance, perseverance, the ability to choose the time to strike and helpers to fulfill his plans. Distinguished by a firm and unbending will, he knew how to inspire the highlanders, knew how to excite them to self-sacrifice and to obedience to his authority, which was especially difficult and unusual for them.

Exceeding his predecessors in intelligence, he, like them, did not understand the means to achieve his goals. Fear for the future forced the Avars to get closer to the Russians: the Avarian foreman Khalil-bek appeared in Temir-Khan-Shura and asked Colonel Kluki von Klugenau to appoint a legitimate ruler to Avaria so that it would not fall into the hands of the murids. Klugenau moved towards Gotzatl. Shamil, having arranged blockages on the left bank of the Avar Koisu, intended to act on the Russian flank and rear, but Klugenau managed to cross the river, and Shamil had to retreat into Dagestan, where at that time there were hostile clashes between contenders for power. Shamil's position in these first years was very difficult: a series of defeats suffered by the highlanders shook their desire for ghazavat and their faith in the triumph of Islam over the infidels; one by one, the Free Societies submitted and handed over hostages; fearing ruin by the Russians, the mountain auls were reluctant to host the murids. Throughout 1835, Shamil worked in secret, gaining adherents, fanaticizing the crowd and pushing back rivals or putting up with them. The Russians let him get stronger, because they looked at him as an insignificant adventurer. Shamil spread a rumor that he was only working on restoring the purity of the Muslim law between the recalcitrant societies of Dagestan and expressed his readiness to submit to the Russian government with all the Koisu-Bulins if special maintenance was assigned to him. Putting the Russians to sleep in this way, who at that time were especially busy building fortifications along the Black Sea coast in order to cut off the Circassians from communicating with the Turks, Shamil, with the assistance of Tashav-hadji, tried to raise the Chechens and assure them that most of the mountainous Dagestan had already adopted sharia ( Arabic sharia literally - the proper way) and obeyed the imam. In April 1836, Shamil, with a party of 2,000 people, exhorted and threatened the Koisa Bulins and other neighboring societies to accept his teachings and recognize him as an imam. The commander of the Caucasian Corps, Baron Rosen, wishing to undermine the growing influence of Shamil, in July 1836 sent Major General Reut to occupy Untsukul and, if possible, Ashilta, Shamil's residence. Having occupied Irganai, Major General Reut was met with statements of obedience from Untsukul, whose foremen explained that they accepted Sharia only yielding to the power of Shamil. After that, Reut did not go to Untsukul and returned to Temir-Khan-Shura, and Shamil began to spread the rumor everywhere that the Russians were afraid to go deep into the mountains; then, taking advantage of their inaction, he continued to subjugate the Avar villages to his power. In order to gain greater influence among the population of Avaria, Shamil married the widow of the former imam Gamzat-bek and at the end of this year achieved that all free Dagestan societies from Chechnya to Avaria, as well as a significant part of the Avars and societies lying south of Avaria, recognized him power.

At the beginning of 1837, the corps commander instructed Major General Feza to undertake several expeditions to different parts of Chechnya, which was carried out with success, but made an insignificant impression on the highlanders. Shamil's continuous attacks on the Avar villages forced the governor of the Avar Khanate, Akhmet Khan Mekhtulinsky, to offer the Russians to occupy the capital of the Khunzakh Khanate. On May 28, 1837, General Feze entered Khunzakh and then moved to the village of Ashilte, near which, on the impregnable cliff of Akhulga, there was the family and all the property of the imam. Shamil himself, with a large party, was in the village of Talitle and tried to divert the attention of the troops from Ashilta, attacking from different sides. A detachment under the command of Lieutenant Colonel Buchkiev was put up against him. Shamil tried to break through this barrier and on the night of June 7-8 attacked Buchkiev's detachment, but after a heated battle he was forced to retreat. On June 9, Ashilta was taken by storm and burned after a desperate battle with 2,000 selected fanatics-murids, who defended every saklya, every street, and then rushed at our troops six times to recapture Ashilta, but in vain. On June 12, Akhulgo was also taken by storm. On July 5, General Feze moved troops to attack Tilitla; all the horrors of the Ashiltipo pogrom were repeated, when some did not ask, while others did not give mercy. Shamil saw that the case was lost, and sent a truce with an expression of humility. General Feze gave in to deceit and entered into negotiations, after which Shamil and his comrades handed over three amanats (hostages), including Shamil's nephew, and swore allegiance to the Russian emperor. Having missed the opportunity to take Shamil prisoner, General Feze dragged out the war for 22 years, and having made peace with him, as with equal side, raised its importance in the eyes of all of Dagestan and Chechnya. Shamil's position, however, was very difficult: on the one hand, the highlanders were shocked by the appearance of the Russians in the very heart of the most inaccessible part of Dagestan, and on the other hand, the pogrom carried out by the Russians, the death of many brave murids and the loss of property undermined their strength and for some time killed their energy. Soon the circumstances changed. Unrest in the Kuban region and in southern Dagestan diverted most of the government troops to the south, as a result of which Shamil could recover from the blows inflicted on him and again attract some free societies to his side, acting on them either by persuasion or by force (the end of 1838 and the beginning 1839). Near Akhulgo, destroyed by the Avar expedition, he built New Akhulgo, where he moved his residence from Chirkat. In view of the possibility of uniting all the highlanders of Dagestan under the rule of Shamil, the Russians during the winter of 1838-39 prepared troops, convoys and supplies for an expedition deep into Dagestan. It was necessary to restore free communications along all our routes of communication, which Shamil now threatened to such an extent that to cover our transports between Temir-Khan-Shura, Khunzakh and Vnepapnaya, strong columns of all types of weapons had to be appointed. The so-called Chechen detachment of Adjutant General Grabbe was appointed to act against Shamil. Shamil, for his part, in February 1839 gathered an armed mass of 5,000 people in Chirkat, strongly fortified the village of Arguani on the way from Salatavia to Akhulgo, destroyed the descent from the steep mountain Souk-Bulakh, and to divert attention on May 4 attacked the obedient Russia the village of Irganai and took its inhabitants to the mountains. At the same time, Tashav-hadji, who was devoted to Shamil, captured the village of Miskit on the Aksai River and built a fortification near it in the tract of Akhmet-Tala, from which he could at any moment attack the Sunzha line or the Kumyk plane, and then hit the rear when the troops go deep into the mountains when moving to Akhulgo. Adjutant General Grabbe understood this plan and, with a sudden attack, took and burned down the fortification near Miskit, destroyed and burned a number of auls in Chechnya, stormed Sayasani, the stronghold of Tashav-hadzhi, and on May 15 returned to Vnezpnaya. On May 21, he again spoke from there.

Near the village of Burtunaya, Shamil took up a flank position on impregnable heights, but the enveloping movement of the Russians forced him to leave for Chirkat, while his militia dispersed in different directions. Developing a road along puzzling steepness, Grabbe climbed the Souk-Bulakh pass and on May 30 approached Arguani, where Shamil sat down with 16 thousand people to delay the movement of the Russians. After a desperate hand-to-hand fight for 12 hours, in which the mountaineers and Russians suffered huge losses (the mountaineers have up to 2 thousand people, we have 641 people), he left the village (June 1) and fled to New Akhulgo, where he locked himself with the most devoted to him murids. Having occupied Chirkat (June 5), General Grabbe approached Akhulgo on June 12. The blockade of Akhulgo continued for ten weeks; Shamil freely communicated with the surrounding communities, again occupied Chirkat and stood on our messages, harassing us from two sides; reinforcements flocked to him from everywhere; the Russians were gradually surrounded by a ring of mountain rubble. Help from the Samur detachment of General Golovin brought them out of this difficulty and allowed them to close the ring of batteries near New Akhulgo. Anticipating the fall of his stronghold, Shamil tried to enter into negotiations with General Grabbe, demanding a free pass from Akhulgo, but was refused. On August 17, an attack occurred, during which Shamil again tried to enter into negotiations, but without success: on August 21, the attack resumed and after a 2-day battle, both Akhulgo were taken, and most of the defenders died. Shamil himself managed to escape, was wounded on the way and disappeared through Salatau to Chechnya, where he settled in the Argun Gorge. The impression of this pogrom was very strong; many societies sent chieftains and expressed their obedience; former associates of Shamil, including Tashav-Hajj, conceived to usurp the imam's power and recruit adherents, but they made a mistake in their calculations: Shamil was reborn from the ashes of a phoenix and already in 1840 again began the fight against the Russians in Chechnya, taking advantage of the discontent of the mountaineers against our bailiffs and against attempts to take away their weapons. General Grabbe considered Shamil a harmless fugitive and did not care about his pursuit, which he took advantage of, gradually returning the lost influence. Shamil strengthened the dissatisfaction of the Chechens with a deftly spread rumor that the Russians intended to convert the highlanders into peasants and enlist them in military service; the highlanders were worried and remembered Shamil, opposing the justice and wisdom of his decisions to the activities of the Russian bailiffs.

The Chechens offered him to lead the uprising; he agreed to this only after repeated requests, taking an oath from them and hostages from the best families. By his order, the whole of Little Chechnya and the Sunzha auls began to arm themselves. Shamil constantly disturbed the Russian troops with raids of large and small parties, which were transferred from place to place with such speed, avoiding open battle with the Russian troops, that the latter were completely exhausted chasing them, and the imam, taking advantage of this, attacked the obedient Russians who were left without protection society, subjected them to his power and resettled in the mountains. By the end of May, Shamil gathered a significant militia. Little Chechnya is all empty; its population abandoned their homes, rich lands and hid in dense forests beyond the Sunzha and in the Black Mountains. General Galafeev moved (July 6, 1840) to Little Chechnya, had several hot clashes, by the way, on July 11 on the Valerika River (Lermontov participated in this battle, describing it in a wonderful poem), but despite huge losses, especially when Valerika, the Chechens did not back down from Shamil and willingly joined his militia, which he now sent to northern Dagestan. Having won over the Gumbetians, Andians and Salatavians to his side and holding in his hands the exits to the rich Shamkhal plain, Shamil gathered a militia of 10-12 thousand people from Cherkey against 700 people of the Russian army. Having stumbled upon Major General Kluki von Klugenau, Shamil's 9,000-strong militia, after stubborn battles on the 10th and 11th mules, abandoned further movement, returned to Cherkey, and then part of Shamil was disbanded to go home: he was waiting for a wider movement in Dagestan. Evading the battle, he gathered the militia and worried the highlanders with rumors that the Russians would take the mounted highlanders and send them to serve in Warsaw. On September 14, General Kluki von Klugenau managed to challenge Shamil to fight near Gimry: he was beaten on the head and fled, Avaria and Koysubu were saved from looting and devastation. Despite this defeat, Shamil's power was not shaken in Chechnya; all the tribes between the Sunzha and the Avar Koisu obeyed him, vowing not to enter into any relations with the Russians; Hadji Murad (1852), who had betrayed Russia, went over to his side (November 1840) and agitated Avaria. Shamil settled in the village of Dargo (in Ichkeria, at the headwaters of the Aksai River) and took a number of offensive actions. The equestrian party of the naib Akhverdy-Magoma appeared on September 29, 1840 near Mozdok and took several people captive, including the family of the Armenian merchant Ulukhanov, whose daughter, Anna, became Shamil's beloved wife, under the name Shuanet.

By the end of 1840, Shamil was so strong that the commander of the Caucasian Corps, General Golovin, found it necessary to enter into relations with him, challenging him to reconcile with the Russians. This further raised the importance of the imam among the highlanders. Throughout the winter of 1840-1841, gangs of Circassians and Chechens broke through beyond Sulak and penetrated even to Tarki, stealing cattle and robbing under the Termit-Khan-Shura itself, the communication of which with the line became possible only with a strong convoy. Shamil ruined the villages that tried to oppose his power, took his wives and children with him to the mountains and forced the Chechens to marry their daughters to the Lezgins, and vice versa, in order to connect these tribes with each other. It was especially important for Shamil to acquire such collaborators as Hadji Murad, who attracted Avaria to him, Kibit-Magom in southern Dagestan, a fanatic, brave and capable self-taught engineer, very influential among the highlanders, and Dzhemaya-ed-Din, an outstanding preacher. By April 1841, Shamil commanded almost all the tribes of mountainous Dagestan, except for the Koysubu. Knowing how important the occupation of Cherkey was for the Russians, he fortified all the roads there with blockages and defended them himself with extreme stubbornness, but after the Russians bypassed them from both flanks, he retreated deep into Dagestan. On May 15, Cherkey surrendered to General Fese. Seeing that the Russians were engaged in the construction of fortifications and left him alone, Shamil decided to take possession of Andalal, with impregnable Gunib, where he expected to arrange his residence if the Russians ousted him from Dargo. Andalal was also important because its inhabitants made gunpowder. In September 1841, the Andalal people entered into relations with the imam; only a few small auls remained in government hands. At the beginning of winter, Shamil flooded Dagestan with his gangs and cut off communication with the conquered societies and with the Russian fortifications. General Kluki von Klugenau asked the corps commander to send reinforcements, but the latter, hoping that Shamil would stop his activities in the winter, postponed this matter until spring. Meanwhile, Shamil was not at all inactive, but was intensively preparing for the next year's campaign, not giving our exhausted troops a moment's rest. Shamil's fame reached the Ossetians and Circassians, who had high hopes for him. On February 20, 1842, General Fese took Gergebil by storm. Chokh occupied March 2 without a fight and arrived in Khunzakh on March 7. At the end of May 1842, Shamil invaded Kazikumukh with 15 thousand militiamen, but, defeated on June 2 at Kulyuli by Prince Argutinsky-Dolgoruky, he quickly cleared the Kazikumukh Khanate, probably because he received news of the movement of a large detachment of General Grabbe to Dargo. Having traveled only 22 versts in 3 days (May 30 and 31 and June 1) and having lost about 1800 people who were out of action, General Grabbe returned back without doing anything. This failure unusually raised the spirits of the highlanders. On our side, a number of fortifications along the Sunzha, which made it difficult for the Chechens to attack the villages on the left bank of this river, were supplemented by a fortification at Seral-Yurt (1842), and the construction of a fortification on the Asse River marked the beginning of the advanced Chechen line.

Shamil used the whole spring and summer of 1843 to organize his army; when the highlanders removed the bread, he went on the offensive. August 27, 1843, having made a transition of 70 miles, Shamil suddenly appeared in front of the Untsukul fortification, with 10 thousand people; lieutenant colonel Veselitsky went to help the fortification, with 500 people, but, surrounded by the enemy, he died with the whole detachment; On August 31, Untsukul was taken, destroyed to the ground, many of its inhabitants were executed; from the Russian garrison, the surviving 2 officers and 58 soldiers were taken prisoner. Then Shamil turned against Avaria, where, in Khunzakh, General Kluki von Klugenau sat down. As soon as Shamil entered the Accident, one village after another began to surrender to him; despite the desperate defense of our garrisons, he managed to take the fortification of Belakhany (September 3), the Maksokh tower (September 5), the fortification of Tsatany (September 6 - 8), Akhalchi and Gotsatl; seeing this, Avaria was separated from Russia and the inhabitants of Khunzakh were kept from betrayal only by the presence of troops. Such successes were possible only because the Russian forces were scattered over a large area in small detachments, which were placed in small and poorly constructed fortifications. Shamil was in no hurry to attack Khunzakh, fearing that one failure would ruin what he had gained with victories. Throughout this campaign, Shamil showed the talent of an outstanding commander. Leading crowds of highlanders, still unfamiliar with discipline, self-willed and easily discouraged at the slightest setback, he managed to short term subdue them to your will and instill a readiness to go on the most difficult undertakings. After an unsuccessful attack on the fortified village of Andreevka, Shamil turned his attention to Gergebil, which was poorly fortified, but meanwhile was of great importance, protecting access from northern Dagestan to southern, and to the Burunduk-kale tower, occupied by only a few soldiers, while she defended plane crash message. On October 28, 1843, crowds of mountaineers, up to 10 thousand in number, surrounded Gergebil, the garrison of which was 306 people of the Tiflis regiment, under the command of Major Shaganov; after a desperate defense, the fortress was taken, the garrison almost all died, only a few were captured (November 8). The fall of Gergebil was a signal for the uprising of the Koisu-Bulinsky auls on the right bank of the Avar Koisu, as a result of which the Russian troops cleared Avaria. Temir-Khan-Shura was now completely isolated; not daring to attack her, Shamil decided to starve her to death and attacked the Nizovoe fortification, where there was a warehouse of food supplies. Despite the desperate attacks of 6000 highlanders, the garrison withstood all their attacks and was released by General Freigat, who burned supplies, riveted cannons and withdrew the garrison to Kazi-Yurt (November 17, 1843). The hostile mood of the population forced the Russians to clear the Miatly blockhouse, then Khunzakh, whose garrison, under the command of Passek, moved to Zirani, where he was besieged by the highlanders. General Gurko moved to help Passek and on December 17 rescued him from the siege.

By the end of 1843, Shamil was the full master of Dagestan and Chechnya; we had to start the work of their conquest from the very beginning. Having taken up the organization of the lands subject to him, Shamil divided Chechnya into 8 naibs and then into thousands, five hundred, hundreds and tens. The duties of the naibs were to order the invasion of small parties into our borders and to monitor all movements of the Russian troops. Significant reinforcements received by the Russians in 1844 gave them the opportunity to take and ravage Cherkey and push Shamil out of the impregnable position at Burtunai (June 1844). On August 22, the construction of the Vozdvizhensky fortification, the future center of the Chechen line, began on the Argun River; the highlanders tried in vain to prevent the construction of the fortress, lost heart and ceased to show themselves. Daniel-bek, the Sultan of Elisu, went over to the side of Shamil at that time, but General Schwartz occupied the Elisu Sultanate, and the betrayal of the Sultan did not bring Shamil the benefit he had hoped for. Shamil's power was still very strong in Dagestan, especially in the south and along the left bank of the Sulak and the Avar Koisu. He understood that his main support was the lower class of the people, and therefore he tried by all means to tie him to himself: for this purpose, he established the position of murtazeks, from poor and homeless people, who, having received power and importance from him, were a blind tool in his hands and strictly observed the execution of his instructions. In February 1845, Shamil occupied the trading village of Chokh and forced the neighboring villages into obedience.

Emperor Nicholas I ordered the new governor, Count Vorontsov, to take Shamil's residence, Dargo, although all authoritative Caucasian military generals rebelled against this, as against a useless expedition. The expedition, undertaken on May 31, 1845, occupied Dargo, abandoned and burned by Shamil, and returned on July 20, having lost 3631 people without the slightest benefit. Shamil surrounded the Russian troops during this expedition with such a mass of his troops that they had to conquer every inch of the way at the cost of blood; all the roads were spoiled, dug up and blocked by dozens of blockages and fences; all the villages had to be taken by storm or they got destroyed and burned. The Russians learned from the Dargin expedition the belief that the path to dominion in Dagestan went through Chechnya and that it was necessary to act not by raids, but by cutting roads in the forests, founding fortresses and populating the occupied places with Russian settlers. This was started in the same 1845. In order to divert the attention of the government from the events in Dagestan, Shamil disturbed the Russians at various points along the Lezgin line; but the development and strengthening of the Military Akhtyn road here also gradually limited the field of his actions, bringing the Samur detachment closer to the Lezgin one. Having in mind to recapture the Dargin district, Shamil moved his capital to Vedeno, in Ichkeria. In October 1846, having taken a strong position near the village of Kuteshi, Shamil intended to lure the Russian troops, under the command of Prince Bebutov, into this narrow gorge, surround them here, cut them off from all communications with other detachments and defeat or starve them to death. Russian troops unexpectedly, on the night of October 15, attacked Shamil and, despite stubborn and desperate defense, smashed him on his head: he fled, leaving a lot of badges, one cannon and 21 charging boxes. With the onset of the spring of 1847, the Russians besieged Gergebil, but, defended by desperate murids, skillfully fortified, he fought back, supported in time by Shamil (June 1 - 8, 1847). The outbreak of cholera in the mountains forced both sides to suspend hostilities. On July 25, Prince Vorontsov laid siege to the village of Salty, which was heavily fortified and equipped with a large garrison; Shamil sent his best naibs (Hadji Murad, Kibit-Magoma and Daniel-bek) to the rescue of the besieged, but they were defeated by an unexpected attack by Russian troops and fled with a huge loss (August 7). Shamil tried many times to help the Salts, but had no success; On September 14, the fortress was taken by the Russians. The construction of fortified headquarters in Chiro-Yurt, Ishkarty and Deshlagora, which guarded the plain between the Sulak River, the Caspian Sea and Derbent, and the construction of fortifications at Khojal-Makhi and Tsudahar, which laid the foundation for the line along the Kazikumykh-Koys, the Russians greatly hampered Shamil’s movements, making it difficult him a breakthrough to the plain and locking up the main passages to central Dagestan. This was joined by the discontent of the people, who, starving, grumbled, which, as a result of constant war you can’t sow the fields and prepare food for your families for the winter; Naibs quarreled among themselves, accused each other and reached denunciations. In January 1848, Shamil gathered naibs, chief elders and clerics in Vedeno and announced to them that, not seeing help from the people in his enterprises and zeal in military operations against the Russians, he resigned the title of imam. The assembly declared that it would not allow this, because there was no man in the mountains more worthy to bear the title of imam; the people are not only ready to submit to Shamil's demands, but are obligated to obedience to his son, to whom, after the death of his father, the title of imam should pass.

On July 16, 1848, Gergebil was taken by the Russians. Shamil, for his part, attacked the fortification of Akhta, defended by only 400 people under the command of Colonel Rot, and the murids, inspired by the personal presence of the imam, were at least 12 thousand. The garrison defended heroically and was saved by the arrival of Prince Argutinsky, who defeated Shamil's crowd at the village of Meskindzhi on the banks of the Samura River. The Lezgin line was raised to the southern spurs of the Caucasus, which the Russians took away from the highlanders pastures and forced many of them to submit or move to our borders. From the side of Chechnya, we began to push back the societies that were recalcitrant to us, cutting deep into the mountains with the advanced Chechen line, which so far consisted only of the fortifications of Vozdvizhensky and Achtoevsky, with a gap between them of 42 versts. At the end of 1847 and the beginning of 1848, in the middle of Little Chechnya, a fortification was erected on the banks of the Urus-Martan River between the above-mentioned fortifications, 15 versts from Vozdvizhensky and 27 versts from Achtoevsky. By this we took away from the Chechens a rich plain, the breadbasket of the country. The population was discouraged; some submitted to us and moved closer to our fortifications, others went further into the depths of the mountains. From the side of the Kumyk plane, the Russians cordoned off Dagestan with two parallel lines of fortifications. The winter of 1858-49 passed quietly. In April 1849, Hadji Murad launched an unsuccessful attack on Temir-Khan-Shura. In June, Russian troops approached Chokh and, finding it perfectly fortified, led the siege according to all the rules of engineering; but, seeing the enormous forces gathered by Shamil to repel the attack, Prince Argutinsky-Dolgorukov lifted the siege. In the winter of 1849 - 1850, a huge clearing was cut from the Vozdvizhensky fortification to the Shalinskaya glade, the main granary of Greater Chechnya and partly of Nagorno-Dagestan; to provide another way there, a road was cut through from the Kura fortification through the Kachkalykovsky ridge to the descent into the Michika valley. Little Chechnya was covered by us during four summer expeditions. The Chechens were driven to despair, they were indignant at Shamil, did not hide their desire to free themselves from his power, and in 1850, among several thousand, they moved to our borders. The attempts of Shamil and his naibs to penetrate our borders were not successful: they ended in the retreat of the highlanders or even their complete defeat (the cases of Major General Sleptsov near Tsoki-Yurt and Datykh, Colonel Maidel and Baklanov on the Michika River and in the land of the Aukhavians, Colonel Kishinsky on Kuteshinsky heights, etc.). In 1851, the policy of ousting the recalcitrant highlanders from the plains and valleys continued, the ring of fortifications narrowed, and the number of fortified points increased. The expedition of Major General Kozlovsky to Greater Chechnya turned this area, up to the Bassa River, into a treeless plain. In January and February 1852, Prince Baryatinsky made a number of desperate expeditions into the depths of Chechnya before Shamil's eyes. Shamil pulled all his forces to Greater Chechnya, where on the banks of the Gonsaul and Michika rivers he entered into a hot and stubborn battle with Prince Baryatinsky and Colonel Baklanov, but, despite the huge superiority in strength, was defeated several times. In 1852, Shamil, in order to warm up the zeal of the Chechens and dazzle them with a brilliant feat, decided to punish the peaceful Chechens who lived near Groznaya for their departure to the Russians; but his plans were open, he was engulfed from all sides, and out of 2,000 people of his militia, many fell near Grozna, while others drowned in Sunzha (September 17, 1852). Shamil's actions in Dagestan over the years consisted in sending out parties that attacked our troops and mountaineers who were submissive to us, but did not have much success. The hopelessness of the struggle was reflected in numerous migrations to our borders and even the betrayal of the naibs, including Hadji Murad.

A big blow for Shamil in 1853 was the seizure by the Russians of the valley of the rivers Michika and its tributary Gonsoli, in which a very numerous and devoted Chechen population lived, feeding not only themselves, but also Dagestan with their bread. He gathered for the defense of this corner about 8 thousand cavalry and about 12 thousand infantry; all the mountains were fortified with innumerable blockages, skillfully arranged and folded, all possible descents and ascents were spoiled to the point of complete unfitness for movement; but the swift actions of Prince Baryatinsky and General Baklanov led to the complete defeat of Shamil. It calmed down until our break with Turkey made all the Muslims of the Caucasus start up. Shamil spread a rumor that the Russians would leave the Caucasus and then he, the imam, remaining a complete master, would severely punish those who now did not go over to his side. On August 10, 1853, he set out from Vedeno, gathered a militia of 15 thousand people on the way, and on August 25 occupied the village of Old Zagatala, but, defeated by Prince Orbeliani, who had only about 2 thousand troops, went into the mountains. Despite this failure, the population of the Caucasus, electrified by the mullahs, was ready to rise against the Russians; but for some reason the imam delayed the whole winter and spring, and only at the end of June 1854 did he descend to Kakhetia. Repulsed from the village of Shildy, he captured the family of General Chavchavadze in Tsinondala and left, robbing several villages. On October 3, 1854, he again appeared in front of the village of Istisu, but the desperate defense of the inhabitants of the village and the tiny garrison of the redoubt delayed him until Baron Nikolai arrived from the Kura fortification; Shamil's troops were utterly defeated and fled to the nearest forests. During 1855 and 1856, Shamil was not very active, and Russia did not have the opportunity to do anything decisive, as it was busy with the Eastern (Crimean) war. With the appointment of Prince A. I. Baryatinsky as commander-in-chief (1856), the Russians began to vigorously move forward, again with the help of clearings and the construction of fortifications. In December 1856, a huge clearing cut through Greater Chechnya in a new location; the Chechens stopped listening to the naibs and moved closer to us.

In March 1857, the Shali fortification was erected on the Basse River, which advanced almost to the foot of the Black Mountains, the last refuge of the recalcitrant Chechens, and opened the shortest route to Dagestan. General Evdokimov penetrated the Argen valley, cut down the forests here, burned the villages, built defensive towers and the Argun fortification and brought the clearing to the top of the Dargin-Duk, from which it was not far from the residence of Shamil, Veden. Many villages submitted to the Russians. In order to keep at least part of Chechnya in his obedience, Shamil cordoned off the villages that remained loyal to him with his Dagestan paths and drove the inhabitants further into the mountains; but the Chechens had already lost faith in him and were only looking for an opportunity to get rid of his yoke. In July 1858, General Evdokimov took the village of Shatoi and occupied the entire Shatoev plain; another detachment entered Dagestan from the Lezgin line. Shamil was cut off from Kakheti; the Russians stood on the tops of the mountains, from where they could at any moment descend to Dagestan along the Avar Kois. The Chechens, weighed down by Shamil's despotism, asked for help from the Russians, drove out the Murids and overthrew the authorities set by Shamil. The fall of Shatoi so impressed Shamil that he, having a mass of troops under arms, hastily withdrew to Vedeno. The agony of Shamil's power began at the end of 1858. Having allowed the Russians to establish themselves without hindrance on the Chanty-Argun, he concentrated large forces along another source of the Argun, the Sharo-Argun, and demanded that the Chechens and Dagestanis be completely armed. His son Kazi-Magoma occupied the gorge of the Bassy River, but was ousted from there in November 1858. Aul Tauzen, heavily fortified, was bypassed by us from the flanks.

Russian troops did not go, as before, through dense forests, where Shamil was the complete master, but slowly moved forward, cutting down forests, building roads, erecting fortifications. To protect Veden, Shamil pulled together about 6-7 thousand people. Russian troops approached Veden on February 8, climbing mountains and descending from them through liquid and sticky mud, making 1/2 a verst an hour, with terrible effort. Beloved naib Shamil Talgik came over to our side; the inhabitants of the nearest villages refused obedience to the imam, so he entrusted the protection of Veden to the Tavlins, and took the Chechens away from the Russians, into the depths of Ichkeria, from where he issued an order for the inhabitants of Greater Chechnya to move to the mountains. The Chechens did not comply with this order and came to our camp with complaints about Shamil, with expressions of humility and with a request for protection. General Evdokimov fulfilled their desire and sent a detachment of Count Nostitz to the Khulhulau River to protect those moving within our borders. To divert enemy forces from Veden, the commander of the Caspian part of Dagestan, Baron Wrangel, began military operations against Ichkeria, where Shamil was now sitting. Approaching a number of trenches to Veden, General Evdokimov on April 1, 1859 took it by storm and destroyed it to the ground. A number of societies fell away from Shamil and went over to our side. Shamil, however, still did not lose hope and, having appeared in Ichichal, gathered a new militia. Our main detachment freely marched forward, bypassing the enemy fortifications and positions, which, as a result, were left by the enemy without a fight; the villages encountered on the way submitted to us without a fight, too; the inhabitants were ordered to be treated peacefully everywhere, which all the highlanders soon learned about and even more willingly began to fall away from Shamil, who retired to Andalalo and fortified himself on Mount Gunib. On July 22, a detachment of Baron Wrangel appeared on the banks of the Avar Koisu, after which the Avars and other tribes expressed their obedience to the Russians. On July 28, a deputation from Kibit-Magoma came to Baron Wrangel, announcing that he had detained Shamil's father-in-law and teacher, Jemal-ed-Din, and one of the main preachers of Muridism, Aslan. On August 2, Daniel-bek surrendered his residence Irib and the village of Dusrek to Baron Wrangel, and on August 7 he himself appeared to Prince Baryatinsky, was forgiven and returned to his former possessions, where he began to establish calm and order among the societies that had submitted to the Russians.

A conciliatory mood seized Dagestan to such an extent that in mid-August the commander-in-chief traveled unhindered through the whole of Avaria, accompanied by some Avars and Koisubulins, as far as Gunib. Our troops surrounded Gunib from all sides; Shamil locked himself there with a small detachment (400 people, including the inhabitants of the village). Baron Wrangel, on behalf of the commander-in-chief, suggested that Shamil submit to the Sovereign, who would allow him free travel to Mecca, with the obligation to choose her as his permanent residence; Shamil rejected this offer. On August 25, the Apsheronians climbed the steep slopes of Gunib, slew the Murids desperately defending the rubble and approached the aul itself (8 versts from the place where they climbed the mountain), where other troops had gathered by that time. Shamil was threatened with an immediate assault; he decided to surrender and was taken to the commander-in-chief, who received him kindly and sent him, along with his family, to Russia.

After being received in St. Petersburg by the emperor, Kaluga was assigned to him for residence, where he stayed until 1870, with a short stay at the end of this time in Kyiv; in 1870 he was allowed to live in Mecca, where he died in March 1871. Having united all the societies and tribes of Chechnya and Dagestan under his rule, Shamil was not only an imam, the spiritual head of his followers, but also a political ruler. Based on the teachings of Islam about the salvation of the soul by war with the infidels, trying to unite the disparate peoples of the Eastern Caucasus on the basis of Mohammedanism, Shamil wanted to subordinate them to the clergy, as a generally recognized authority in the affairs of heaven and earth. To achieve this goal, he sought to abolish all authorities, orders and institutions based on age-old customs, on adat; the basis of the life of the highlanders, both private and public, he considered Sharia, that is, that part of the Koran that contains civil and criminal decisions. As a result, power was to pass into the hands of the clergy; the court passed from the hands of elected secular judges to the hands of qadis, interpreters of sharia. Having bound by Islam, as with cement, all the wild and free societies of Dagestan, Shamil gave control into the hands of the spiritual and with their help established a single and unlimited power in these once free countries, and in order to make it easier for them to endure his yoke, he pointed out two great goals, which mountaineers, obeying him, can achieve: the salvation of the soul and the preservation of independence from the Russians. The time of Shamil was called by the highlanders the time of Sharia, his fall - the fall of Sharia, since immediately after that, ancient institutions, ancient elected authorities and the decision of affairs according to custom, i.e. according to adat, revived everywhere. The entire country subordinate to Shamil was divided into districts, each of which was under the control of the naib, who had military-administrative power. For the court in each district there was a mufti who appointed qadis. The naibs were forbidden to solve Sharia affairs under the jurisdiction of the mufti or qadis. At first, every four naibs were subject to the mudir, but from this establishment, Shamil in last decade he was forced to give up his dominance, due to constant strife between the mudirs and the naibs. The assistants of the naibs were the murids, who, as experienced in courage and devotion to the holy war (ghazavat), were assigned to perform more important tasks.

The number of murids was indefinite, but 120 of them, under the command of a yuzbashi (centurion), constituted the honorary guard of Shamil, were always with him and accompanied him on all trips. Officials were obliged to unquestioning obedience to the imam; for disobedience and misdeeds, they were reprimanded, demoted, arrested and punished with whips, from which the mudirs and naibs were spared. military service were required to carry all able to bear arms; they were divided into tens and hundreds, which were under the command of the tenth and sot, subordinate in turn to the naibs. In the last decade of his activity, Shamil led regiments of 1000 people, divided into 2 five-hundred, 10 hundred and 100 detachments of 10 people, with respective commanders. Some villages, in the form of atonement, were exempted from military service, to supply sulfur, saltpeter, salt, etc. Shamil's largest army did not exceed 60 thousand people. From 1842 to 1843, Shamil started artillery, partly from cannons abandoned by us or taken from us, partly from those prepared at his own factory in Vedeno, where about 50 guns were cast, of which no more than a quarter turned out to be suitable. Gunpowder was made in Untsukul, Ganiba and Vedeno. The highlanders' teachers in artillery, engineering and combat were often runaway soldiers, whom Shamil caressed and gave gifts. Shamil's state treasury was made up of random and permanent incomes: the first were delivered by robbery, the second consisted of zekat - the collection of a tenth of the income from bread, sheep and money established by Sharia, and kharaj - tax from mountain pastures and from some villages that paid the same tribute to the khans. The exact figure of the imam's income is unknown.

"From Ancient Rus' to the Russian Empire". Shishkin Sergey Petrovich, Ufa.

Beginning of the Caucasian War

On May 12, 1818, Yermolov ordered the troops to cross the Terek and push the Chechens away from the river. This invasion was the beginning of the Caucasian War, which turned into an unprecedented tragedy for the peoples of the Caucasus and Russia.

On June 10, on the Sunzha River near the Khankala Gorge, which opens the way deep into Chechnya, the Groznaya fortress was laid.

To the protests of the highlanders that this violated the treaty of 1781 and other agreements concluded by the peoples of the Caucasus with Russia, Yermolov replied that he was fulfilling the will of the emperor and was not afraid of war.

Wanting to establish himself in the Caucasus, crushing him with a soldier's boot, Yermolov stepped on a hedgehog. Highlanders without hesitation took up arms, defending their freedom, land, property. Detachments of volunteers came to the aid of the Chechens from Avaria. Fierce battles also began in Dagestan, where the rebels defeated the detachments of Major General B. Pestel.

The Kabardians became agitated, an uprising broke out in Imereti. Yermolov realized that it would not be possible to “pacify” the Caucasus within six months, as he promised Alexander I. But it was too late to retreat. The proconsul asked the emperor for reinforcements. “Sovereign! - Yermolov wrote. - It is impossible to fear an external war ... Internal disturbances are much more dangerous for us! The mountain peoples, as an example of their independence, in the most subjects of Your Imperial Majesty give rise to a rebellious spirit and love for independence ... "

The Emperor had no choice. In addition, the power of Russian weapons was demonstrated to the world so impressively, and fortune favored Yermolov so clearly that the prospect of the final mastery of the Caucasus outweighed all fears. Moreover, under Alexander, Finland, Bessarabia, Azerbaijan and the Duchy of Warsaw were already annexed to the empire. And as one of the founders of the Holy Alliance, he was obliged to suppress all sorts of unrest in order to avoid new upheavals like the Napoleonic Wars.

Even more forces were sent to the Caucasus than Yermolov had asked for. Six infantry regiments with combat experience - Absheron, Tenginsky, Kurinsky, Navaginsky, Mingrelsky and Shirvansky - replenished the Georgian Corps, which now looked more like an army.

Yermolov began to carry out his projects with renewed vigor. The occupied lands were settled by Cossacks and peasants from the Russian provinces. But this only further embittered the highlanders, who, after scattered skirmishes, decided to unite for a decisive rebuff. The resistance of the Dagestanis was led by Ahmed Khan of Avar and Gasan Khan Mekhtulinsky.

Having received reinforcements, Yermolov moved on the rebels, defeated Hasan Khan in a heavy battle, and declared his khanate abolished and included it in the empire.

The Avar Khan acted against the Yermolovites with varying success, but in the end was pushed back into the mountains.

Meanwhile, the Chechens resumed raids on the royal fortresses. Yermolov rushed to Chechnya, destroying everything in his path. The center of the uprising was the village of Dada-Yurt, around which a heated battle broke out. Each saklya had to be fired from guns, and only then taken by storm. The village was turned into a heap of ruins, but the resistance continued. Women - and they rushed to the bayonets with daggers of dead men.

By that time, the Dagestanis raised a new uprising, the center of which was the village of Akusha. Yermolov suppressed this uprising, and then a number of others. The vanquished were sworn in and taxed. Leaders were executed or exiled to hard labor. The same fate befell the Kazikumukh Khanate, whose ruler was deposed.

Only the Alpine Accident remained free in Dagestan, the ruler of which tried to raise the whole of Dagestan to fight, but was again defeated.

Yermolov crossed the Kumyk Plain, went to the sea and laid the fortress Burnaya on the Caspian coast, cutting off the Chechens from the Kumyks and coastal Dagestan.

In 1822, it was the turn of Kabarda, which had long maintained allied relations with Russia. The general unrest in the Caucasus and dissatisfaction with the new order caused unrest here as well. The rebels blocked the communication along the Georgian Military Highway and tested the strength of Yermolov's conquests with raids. In order to secure the road and limit the possibility of new attempts, Yermolov built fortresses at the exits of impregnable gorges and settled strong garrisons in them.

On the occupied lands, Yermolov felt like a complete master. He distributed new possessions to the khans who bowed before him, and declared the lands of the rebels the property of the treasury, granted estates to his generals and took out everything that could fit in Russia from the region.

Having curbed the mountaineers of the Eastern Caucasus, Yermolov faced new problem. The Circassians of the Western Caucasus did not give up hope of maintaining their independence. Yermolov's punitive expeditions to the Zakuban mountains did not bring the expected calm. The Circassians continued to resist, and the inevitability of a big war became more and more obvious.

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The concept of "Caucasian war" was introduced by the publicist and historian R. Fadeev.

In the history of our country, it means events related to the accession of Chechnya and Circassia to the empire.

The Caucasian war lasted 47 years, from 1817 to 1864, and ended with the victory of the Russians, giving rise to many legends and myths around it, sometimes very far from reality.

What are the causes of the Caucasian war?

As in all wars - in the redistribution of territories: three powerful powers - Persia, Russia and Turkey - fought for dominion over the "gates" from Europe to Asia, i.e. over the Caucasus. At the same time, the attitude of the local population was not taken into account at all.

In the early 1800s, Russia was able to defend its rights to Georgia, Armenia and Azerbaijan from Persia and Turkey, and the peoples of the Northern and Western Caucasus retreated to it, as it were, “automatically”.

But the highlanders, with their rebellious spirit and love for independence, could not come to terms with the fact that Turkey ceded the Caucasus to the tsar simply as a gift.

The Caucasian war began with the appearance in this region of General Yermolov, who suggested that the tsar proceed to active operations in order to create fortresses-settlements in mountainous remote areas where Russian garrisons would be located.

The highlanders resisted fiercely, having the advantage of war on their territory. But nevertheless, the losses of Russians in the Caucasus up to the 30s amounted to several hundred a year, and even those were associated with armed uprisings.

But then the situation changed dramatically.

In 1834, Shamil became the head of the Muslim highlanders. It was under him that the Caucasian war took on the greatest scope.

Shamil waged a simultaneous struggle both against the tsarist garrisons and against those feudal lords who recognized the power of the Russians. It was on his orders that the only heir to the Avar Khanate was killed, and the captured treasury of Gamzat-bek made it possible to greatly increase military spending.

In fact, Shamil's main support was the murids and the local clergy. He repeatedly raided Russian fortresses and apostate villages.

However, the Russians also responded with the same measure: in the summer of 1839, a military expedition seized the residence of the imam, and the wounded Shamil managed to move to Chechnya, which became a new arena of hostilities.

General Vorontsov, who stood at the head of the tsarist troops, completely changed by stopping expeditions to mountain villages, which were always accompanied by large material and human losses. The soldiers began to cut clearings in the forests, build fortifications, and create Cossack villages.

And the highlanders themselves no longer trusted the imam. And at the end of the 40s of the 19th century, the territory of the imamate began to shrink, as a result, it was completely under blockade.

In 1848, the Russians captured one of the strategically important auls - Gergebil, and then the Georgian Kakheti. They managed to repulse the attempts of the Murids to destroy the fortifications in the mountains.

The imam's despotism, military requisitions, and repressive policies pushed the highlanders away from the Muridism movement, which only intensified the internal confrontation.

The Caucasian war with the end turned into its own final stage. General Baryatinsky became the viceroy of the tsar and commander of the troops, and the future Minister of War and reformer Milyutin became the chief of staff.

The Russians moved from defense to offensive operations. Shamil was cut off from Chechnya in Gorny Dagestan.

At the same time, Baryatinsky, who knew the Caucasus well, as a result of his rather active policy of establishing peaceful relations with the highlanders, soon became very popular in the North Caucasus. The highlanders leaned towards the Russian orientation: uprisings began to break out everywhere.

By May 1864, the last center of Murid resistance was broken, and Shamil himself surrendered in August.

On this day, the Caucasian War ended, the results of which are reaped by contemporaries.

We are pleased to offer you pilgrimage to the Holy Land.

It is important to note that we offer monthly trips in which you can visit the most significant shrines of Orthodoxy, attend festive services, begin the sacraments of confession and Communion, as well as see and learn a lot of new things.

The main difference of our trips is that the proposed trip program is the most complete among the programs of other pilgrimage services, as well as the fact that trips can be carried out by medium (15-25 people) and small (4-8 people) groups, which ensures mobility and individual approach.

The price for a trip to the Holy Land is formed as follows: the main program for 8 days / 7 nights costs $ 550 + air tickets. Since the cost of air travel and the dollar exchange rate may vary, we indicate the average price. On Easter and great holidays, the cost of air tickets and hotel rooms always increases.

To reserve seats and purchase air tickets, an advance payment (25,000 rubles) is required, the remaining amount is paid on the first day of the trip.

You can book a trip to the Holy Land using the form , or by calling +7 916 350 85 13.

Below you can get acquainted with the program of the trip to the Holy Land (depending on the date of the trip and the holidays falling on the trip, there may be minor changes in the program):

Pilgrimage to the Holy Land.

1 day. Departure from Moscow. Joppa- Church of the Apostle Peter and the tomb of St. Tabitha. Coast mediterranean sea. Old Jaffa. Lydda- the temple and tomb of the great martyr George the Victorious. Ancient Emmaus- ruins. Latrun- center of winemaking. Moving to Jerusalem. Adoration of the Life-Giving Sepulcher of the Lord. Hotel accommodation. Dinner. Overnight in Jerusalem.

Holy Sepulcher


Day 2 Breakfast. Walking day. Jerusalem. Old city. Worship at Holy Sepulcher, on the Gologoth and in the aisles of the Church of the Resurrection. Gethsemane- The Russian Monastery of Equal-to-the-Apostles Mary Magdalene - the relics of Martyrs Elizabeth and Barbara. Garden of Gethsemane. Temple over the Tomb Holy Mother of God. miraculous icon Mother of God"Jerusalem", chapels of the righteous Joachim and Anna, Joseph the Betrothed. Alexander Compound- Threshold of the Judgment Gate. Way of the Cross. Pretoria is the dungeon of Christ. Place of the Nativity of the Blessed Virgin Mary. (If desired, a visit to the underground Gihon Spring - additional $ 10). Dinner. Rest. Exit to service. Night Liturgy at the Church of the Holy Sepulcher. Return to the hotel. Overnight in Jerusalem.

Monastery of Mary Magdalene



Day 3 Ein Karem- City of Judah. Russian Gornensky convent. The meeting place of the Mother of God with the righteous Elizabeth. Church of the Nativity of John the Baptist. Olivet mountain. Panorama of the Old City. Russian Spaso-Voznesensky Monastery. Chapel on the site of the 1st and 2nd finding of the head of John the Baptist. Place of the Ascension of the Lord- a stack of the Savior. Monastery of St. Pelagia. Holy Mount Zion- a place of remembrance of the Last Supper, the Descent of the Holy Spirit and the Assumption of the Most Holy Theotokos. Hotel accommodation. Dinner. Overnight in Bethlehem.

Gornensky Convent




Day 4 Bethlehem. Basilica of the Nativity. Divine Liturgy in the God-created cave where the Savior of the world was born. Return to the hotel for breakfast. beit sahure- FieldShepherds. Temple "Glory in God on high". Monasteries of the Saints Theodosius the Great and Savva the Sanctified. Bethany- the tomb of the righteous Lazarus, the monastery of the righteous Lazarus, Martha and Mary. Beit Jala- the place of the exploits of St. Nicholas the Wonderworker. Dinner. Overnight in Bethlehem.



Day 5. Second visit to the Church of the Nativity. Liturgy . Breakfast. Release of rooms. Departure to the Judean Desert. Monastery of St. George Hozevit. Place of the Baptism of the Lord in the Jordan. Ablution. Monastery on Forty-Day Hill. Jericho. Place of memory of the conversion of Zacchaeus the publican, Monastery of the Prophet Elisha. Monastery of the Reverend Gerasim of Jordan. Moving to Galilee. Hotel accommodation. Dinner. Overnight in Nazareth.

Jordan

Day 6 Nazareth- Orthodox temple of the Annunciation with the holy spring of the Mother of God. Liturgy. Breakfast. Cana- the monastery and temple of the Great Martyr George, a place of remembrance of the first miracle of the Lord. Russian site in Magdale- springs and the church of St. Mary Magdalene. Fish lunch by the sea (for an additional fee). Capernaum- Monastery of the 12 Apostles. Mount of Beatitudes- place Sermon on the Mount. Return to the hotel. Dinner. Overnight in Nazareth.

Nazareth - Church of the Annunciation



Day 7 Breakfast. Release of rooms. Mountain of Overthrow. Holy Mount Tabor: Orthodox Monastery of the Transfiguration of the Lord. Miraculous Icon of the Mother of God Fade Color". Moving to Samaria. On the way to Burkin- a place of healing of 10 lepers. Nablus(ancient Shechem)- a temple over the well of Jacob at the place of the conversation of the Lord with the Samaritan woman. Moving to Jerusalem. Worship Life-giving Sepulcher of the Lord. (Dinner). IN 20.45 departure to the airport.

Samaria



Day 8 Arrival at Sheremetyevo Airport

The cost of travel: $550 + air and insurance (all inclusive)

The cost of the trip includes: air travel, transfer from the airport and back, accommodation in double rooms in 3-4 *** hotels, 2 meals a day (breakfast and dinner), bus and excursion services, support of an Orthodox guide, medical insurance .

The cost of the trip does not include: mandatory - paid entrances according to the program, tips for the driver and at the hotel (about $ 50)

The program is subject to permutations, clarifications and additions.

– Is it necessary to single out such a concept as “religious tourism”, meaning the combination in one trip of pilgrimage, excursion and recreational elements, roughly speaking, a temple, a museum and a beach?

- I asked professional editors, and they say that the expression "religious tourism" does not exist in the standard Russian language. This is a neologism that describes a situation that is perceived deliberately negatively. I think that the expression "religious tourism" is not at all from the Christian lexicon, and indeed not from the Russian language. It is better to talk about what a pilgrimage is than about what falls short of it.

- For example, a group of parishioners of one church is organized, they go to Rome, except for churches, they visit museums and,allowable, the day is spent in Pompeii, and the day on the beach, if the season allows ... Of course, this does not happen on the days of Easter or the Twelfth Feasts. Can a trip, for example, to the Holy Land be called a pilgrimage if the program includes a beach and shopping?

– It is not entirely correct to consider as a pilgrimage only a journey where we think exclusively about religious issues. If we look at the history of the Russian pilgrimage, we will see that in the Middle Ages, high-ranking pilgrims often carried some kind of diplomatic service, were representatives of Russian rulers.

Probably, Abbot Daniel, the first Russian pilgrim who left a description of his journey, was also in the Holy Land not only for the sake of personal piety. Many Moscow merchants visited the Holy Land on some diplomatic and economic matters, and at the same time worshiped holy places. Even if they did not describe it in their Walks, we know about it from other sources.

It is wrong to strictly separate the religious side of life and the non-religious. We can recall one of the ancient fathers, Saint Irenaeus of Lyon, who said that a person glorifies God with the fullness of his life. The same is true for pilgrimages. At least many Russian and Ukrainian bishops, when they visit the Holy Land, go to the Dead Sea or even windsurf. At the same time, in general, they perceive these trips as a pilgrimage.

Perhaps, to be in the Holy Land and pretend that we do not notice that there are four seas - very different and very interesting - would be dishonest. Whether we have time to swim in the Mediterranean or not is another question. Usually, swimming is not yet included in the pilgrimage program, but in principle this does not contradict the glorification of the Creator at all.

- Of course, the beach will not fit if you have only a week to visit all the memorable places in the Holy Land.

– Yes, that’s what becomes detrimental to the current practice of pilgrimage – the desire to visit as many places of a religious nature as possible. How do pilgrims often choose programs among different pilgrimage services, and how are they compiled by operators? Demand is for programs that maximum amount places are crammed into the minimum number of days. It's a pity.

The pilgrimage, of course, should not be a run through historical or religious-historical places. And very often it does.

- What to do?

- On the first pilgrimage, it is worth visiting a certain minimum of places - something you cannot leave without. Of course, when we first find ourselves in the Holy Land, we try to visit Jerusalem, Bethlehem, Nazareth ... But apart from that, no matter how "dense" we make the program, in the Holy Land great amount places that we will not visit in any way for the first, or even for the second and third trip.

- How to choose an organization - a pilgrimage service or a travel agency - for planning and making a pilgrimage?

– The most remarkable and most adequate device for pilgrimage is the trip of the parish together with its priest. Then people go with common goals and objectives, they know what they want to visit, how many times they want to serve the Divine Liturgy, they really do it together, as a community.

– And if your fellow parishioners do not plan to visit the Holy Land in the near future, how to organize a trip?

– Now a huge number of pilgrimage services are carried to the Holy Land. Of course, it makes sense to go from a pilgrimage service, and not from a simple travel agency. First of all, due to the fact that all pilgrimage services (with rare and surprising exceptions) have Orthodox guides from among those living in the Holy Land. This is an achievement recent years. For a pilgrim, it is important that the guide be Orthodox, but for a tourist, maybe it's all the same.

In the nineties, there were not enough Orthodox guides. A person chose, say, between a non-Orthodox Israeli guide and a Russian nun who could only be sent to the Holy Land the day before yesterday. At first she worked in the kitchen, and then she was put to lead a group, although she herself had not yet been to many places.

Both options were imperfect. But now there are already many people in Israel who live both in monasteries and not in monasteries, are Orthodox, know the Holy Land and lead pilgrims through it.

- Can a good guide, for example, yours - "Week in the Holy Land" - replace the guide?

- Can not replace, but in any case, it is better to take a guide. It's good if the guidebook is written an orthodox person taking into account the specifics of the current pilgrimage.

- Do hotels also differ in confessional affiliation?

– No, it’s just that the hotels are not “painted” in any way, and it’s not at all necessary that a hotel owned by an Orthodox will be better than someone else’s.

You have been living in the Holy Land for more than ten years. Have Russian pilgrims changed during this time?

– It seems to me that the current Russian pilgrimage is similar to how the Christian pilgrimage to the Holy Land was organized during the time of Emperor Constantine, in the 4th century. Then yesterday's pagans became Christians en masse and went to the Holy Land to learn about their faith.

As at that time, in late antiquity, so today many (far from all, but many) go to the Holy Land in order to get to know better what they recently believed. In each pilgrimage group - at least if it is a mixed group, and not parishioners of the same church - there will be many people who consider themselves Orthodox, but have not read the Gospel to the end.

Most people Old Testament have not really been opened yet, although this is part of Holy Scripture Orthodox Church. People go to Tabor to find out what the Transfiguration is, to the Mount of Olives - to find out what the Ascension of the Lord is. At the oak of Mamre, they learn about who the forefathers Abraham, Isaac and Jacob were.

Modern Russian pilgrimage, as in Constantine's time, is catechetical. This is probably his main characteristic, and this is very good. Pilgrimage indeed, it turns out, plays a missionary role. This is true for the Russian pilgrimage to the Holy Land, and for trips within Russia.

For example, the pilgrimage from the Russian Diaspora in the 20th century was completely different in character. It was precisely a prayer pilgrimage, which was organized infrequently, but always by a priest with his parishioners or a bishop with his flock. People went to the Holy Land to pray, to support their community in the Holy Land, which is also very important.

- Behind ten years the nature of the Russian pilgrimage from Russia has not changed?

- Globally, it does not change: the country (Russia plus Ukraine and Belarus) is huge. In each group there are still the majority of pilgrims, who are for the first time in the Holy Land, like ten years ago. But what is noticeable both in the pilgrims and in church life inside Russia is that people, in principle, have become much more literate and now they know much more about their faith than they did ten years ago. And prejudices due to this becomes less.

The main type of the pilgrimage group is a priest and many middle-aged women in headscarves and floor-length skirts, who look around nervously?

– It seems to me that the most remarkable part of the Russian pilgrims are people from large non-capital cities. Not Moscow or St. Petersburg. But not workers' settlements. And from cities such as Nizhny Novgorod, Yekaterinburg, Volgograd, Tomsk, Samara. The most adequate Russian person is one of those places where, on the one hand, there is normal city life, everything is there, and on the other hand, there seems to be nothing to boast about.

And, of course, the difference is striking when you see two Russian groups from the same city in the Church of the Resurrection, one group being pilgrims and the other being tourists. The impression that these are some kind of different people. But in reality it is the same people, from the same city, only some believers, while others are not yet.

– Pilgrims differ for the better?

Yes, and it's very comforting. After all, when we see a specific believer and a specific non-believer, the non-believer will also be ten times better. But when we see masses of people from the same city or village - people of believers and non-believers - then by the expression on their faces, by the meaningfulness of their eyes, by a certain enlightenment, one can see with their own eyes that Christianity is bearing fruit.

- But often there is a feeling that Russian pilgrim aunts are fiercely trying to write notes everywhere, be sure to kiss each icon with their lips, buy more of everything consecrated, attach their cross to each shrine ...

- "Nuts" are in the minority. The mass of the believing people is not affected by any infection. During the years of communication with Russian pilgrims, I fell in love with the Russian clergy. In ordinary life, you yourself choose the circle of communication, you deal with those priests or bishops you want, and you can consider the rest to be somehow wrong or spiritually alien.

And in the Holy Land you see hundreds of different priests, and with rare exceptions they are all wonderful. There were no evil, vicious, selfish in my memory. Maybe there were some rather strange people, but the overall impression of both the Russian clergy and the pilgrims is very good.

– What is wrong with Russian tourists? Taking too many pictures?

– No, they often seem “wild”. As if they have no purpose, no task in the Holy Land. Another country, some more buildings… So what?! They saw buildings more beautiful than the Church of the Holy Sepulcher or even the Church of Mary Magdalene in Gethsemane. The meaning in the eyes of pilgrims will be much greater than that of non-believers.

Of course, we have nothing against tourists, but we want them to realize where they are. Indeed, very often yesterday's tourists then come as pilgrims.

– Is the desire to submit notes mandatory everywhere – specifically Russian or common to all Orthodox, including Greeks and Serbs?

- It's a Russian tradition. The basic thing in Christianity is to commemorate our neighbors, the living and the departed, at the liturgy; living - with their needs: sick, pregnant, traveling. But it is precisely the Russian tradition - in every temple, in every holy place to submit more notes. There is some good in this too. Is it better to write notes in advance so that a group of thirty people does not spend half an hour on this in each temple.

Has the Holy Land adapted to the fact that Russians write notes in Cyrillic?

– The Russian Holy Land has adapted.

– And the Church of the Holy Sepulcher, for example?

- In the Church of the Holy Sepulcher (let's hope that the Greeks will not read this in Russian) you should not apply for a long commemoration (for magpie, for a year, etc.). The number of visitors is such that the commemorators do not have time to proofread.

It is worth giving a single commemoration, and if the group came with a priest, it is best to give these notes to your father, not forgetting to invest some money there. He will serve on Sunday at the Holy Sepulcher and will certainly read everything without tripping over the Russian language. And a long commemoration is worth serving in any of the three Russian monasteries in the Holy Land: there is a daily liturgy, all the priests speak Russian. There, commemoratives will definitely be read.

- Is the desire to bring with you as many shrines as possible: pebbles from Tabor, crosses, rosaries, icons for all known and half-known - is it common for Russian and non-Russian groups?

- Yes. Such a desire, of course, is among Orthodox pilgrims of different nationalities. I usually suggest that people from each place bring something related exclusively to that place.

For example, the icon of the Transfiguration of the Lord is from Tabor, the icon of the Nativity is from Bethlehem, and George the Victorious is from Lida. Then it will somehow be connected with the pilgrimage in meaning, and when they give someone from their loved ones an icon of the Transfiguration, it will be an icon not just from the Holy Land, but from the place of the Transfiguration of the Lord.

– Does such pious shopping interfere with the pilgrimage?

- If it remains within acceptable limits, then this is natural. This common feature human psychology. It is clear that if you find yourself in Greece once in a lifetime, you probably want to take a pebble from the Acropolis. And if you are there on business twice a year, you will not pay attention to it. So, probably, for those of us who have been to the Holy Land many times or travel a lot, this does not seem to be of any value.

Well, if you manage to achieve that they do not buy continuously. There should be adequate limits: for example, do not buy, do not even look at the shops when you walk the Way of the Cross for the first time. You can leave a separate day for shopping.

- What is sold in the shops on the streets often brings to mind the word "consumer goods".

– In the Holy Land, unfortunately, there are still few Christian items of good taste. Russian pilgrims from France, for example, in most cases have better taste than Russian pilgrims from the outback. People from the hinterland may buy a bunch of all sorts of nonsense, which the Russians from France, or the inhabitants of the capital to Moscow, St. Petersburg and Kyiv, after all, will not take with them.

True, it is a fact that churches and monasteries in the Holy Land (both Russian and non-Russian) primarily live by selling souvenirs and icons. In holy places where there is a temple or a monastery, pilgrims will even be invited to buy something.

– Veneration of the relics of saints is very important for Orthodox pilgrims. Are their burial sites included in traditional routes?

- In the Holy Land, it makes sense, first of all, to pay attention not so much to the relics of saints not very well known to us, but to the relics known to us and completely preserved.

For example, in the Russian church of Mary Magdalene in Gethsemane there are the relics of the venerable martyr Grand Duchess Elizabeth Feodorovna and nun Varvara. These are the saints of our time! Or the relics of Savva the Sanctified in his Lavra, a saint who labored in the sixth century.

It seems to me that it is important to bow to them, and the reliquaries with many small particles of people, which we have not really heard about, can sometimes be bypassed.