Αξιοθέατα και μέρη για επίσκεψη Ιβάνοβο - Top 20

Named after the main cathedral (originally wooden) and the nearby Kuksa River. The existing Cathedral of the Transfiguration of the Savior was built in 1673. Somewhat later, at the end of the 17th century, the winter Church of the Entry into the Temple and a free-standing tent-roofed bell tower were built. It is known that in addition to these structures that have survived to this day, the complex included a wooden Pokrovskaya Church (the time of its construction has not been established). The monastery was surrounded by a brick fence, dismantled in the 1940s. All the buildings were built of brick. The Vvedenskaya Church is whitewashed over the plaster; traces of the plaster have also been preserved in the cathedral and bell tower. The oldest of the existing monastery complexes in the region, including architecturally expressive religious buildings in the style characteristic of the Vladimir-Suzdal architecture of the 17th century. There is a version that the fugitive Grishka Otrepyev hid within the walls of this monastery for twelve weeks. Also, according to the version of the famous local historian Vladimir Borisov, the leader of the people's militia that defeated the Polish invaders in the summer of 1612, Prince Dmitry Pozharsky, spent the last years of his life in Serbilov. According to legend, the Serbilovsky Monastery was visited at various times by royal persons: the wife of Tsar Ivan Alekseevich Praskovia Feodorovna with her three daughters and the first wife of Peter I Evdokia Lopukhina. In August 1960, the ensemble of the Spaso-Kukotsky Monastery, namely the Spaso-Preobrazhensky Cathedral, the Vvedenskaya Church and the tented bell tower were included in the list of cultural monuments subject to protection as monuments of national importance.

1776-1787. Architectural monument. Stable yard of the former Gavrilovo-Posad Palace Stud Farm. GPKZ is a special place, one of a kind. Here you can see the beauty of Opolye, and the continuous history of horse breeding since the time of Ivan the Terrible, and the architecture of the era of Catherine the Great. The rearing horse from the weather vane on the tower of the stud farm migrated to the coat of arms of Gavrilov Posad, becoming a full-fledged symbol of the city. There is indirect confirmation that the sovereign's stable was established in the era of Ivan the Terrible, in 1565. Since it was the sovereign's, it means that Ivan Vasilyevich had a personal relationship to this institution. By the way, the formidable tsar was a passionate horse lover. 1587 is the first written hint about the presence of horses in Gavrilovskoye. And in 1632-1633, under Mikhail I, a direct mention of the stud farm appeared in the census books: "Yes, in the village of Gavrilova new settlement, the Sovereign's stable yard, the clerks' yard, the groom's groom's yard, 2 backyard groom's yards, 11 stable groom's yards and 17 people in them." Since the first half of the 17th century, the village of Gavrilovskoye was called the Sovereign's palace settlement of uncultivated peasants. The peasants, having served their time at the stud farm, settled nearby and opened shops or craft workshops. This led to the flourishing of trade, an increase in the number of residents, and later helped to obtain the status of a city: in 1789, by decree of Empress Catherine II, the Gavrilovskaya settlement was renamed Gavrilov Posad and endowed with city rights. The presence of the palace stud farm indirectly contributed to this. Under Catherine II in 1787, a new stable building was built, which has survived to this day, and under Nicholas I, in 1829, the farm was closed. The longest break in the stud farm's work began - until 1886. Not because the grooms worked poorly or the horses were no longer needed - the losses of horses in the war of 1812 were more than significant. But Nicholas I needed premises for the mounted troops - dragoons, hussars, and later "gunners" (artillerymen) were quartered in the city, and the horses were kept at the stud farm. In 1886, a new and, perhaps, the main stage in the development of the State Stud Farm began. The resumption of its work was a private initiative of Prince A.B. Golitsyn, but the plant, nevertheless, received the status of a state factory stable, Vladimirskaya. And the work that eventually made the GPKZ famous throughout the country began. Here they began to breed a new breed - an extremely hardy, powerful workhorse for the heavy Russian lands. In a word, heavy draft horses.

It is located in the center of the old village, mentioned in the 1446 treaty between the princes Vasily and Fyodor Yuryevich with D.D. Shemyaka. The complex of buildings is located on the high bank of the Irmes River, at the intersection of the main village street and the road leading to Gavrilov Posad. The small one-story church of Joachim and Anna was erected in 1796. At the same time, a separate tented bell tower was built to the south of it. In 1815, the temple was added a second floor with the Trinity Church, and the quadrangle of the bell tower was decorated with porticoes. At the same time, the territory of the church was surrounded by a stone fence with iron bars, and to the south of the bell tower they built a one-story brick clergy house (not preserved). In 1864, a wooden zemstvo school was built to the east of the church, completing the formation of the complex. The church and bell tower were built of brick and whitewashed over the plaster, the school building was cut from logs in a veneer and partially covered with boards. By now, the domes of the church and bell tower, the stairs (inter-storey inside the narthex and connecting the church with the bell tower) have been lost, the ceilings of the refectory have been destroyed. A rural religious complex of unique architecture, the large volumes and characteristic silhouette of the buildings of which serve as an expressive accent in the wide open landscape. The upper church was painted with glue paints in the first half of the 19th century, restored with oil paints in the late 19th century. The painting has been almost completely lost in the altar, on the walls and in the refectory. The surviving painting of the vault is a remarkable example of monumental painting, combining baroque and classical features. Once it made a deep impression on Nikolai Konstantinovich Roerich, an outstanding historian, writer, philosopher, artist, who traveled around the country and came to see it in 1902. Here is what he wrote in his essay “On the way from the Varangians to the Greeks”: “In the same Shokshovo, I was struck by the purity of the church’s forms: a perfect 17th century. Meanwhile, I learn that only recently they celebrated its centenary. I am surprised and find a clue. It turns out that the church was built by the peasants all together and they deliberately wanted to build it in an old-fashioned style.”

Halfway between Suzdal and Gavrilov Posad, in the middle of the huge Suzdal Opolye, there is the ancient village of Podolets. The landmark of this settlement since the 19th century is the stone Church of the Nativity of the Blessed Virgin Mary with a high bell tower. This church is an interesting example of a rural church in the style of late classicism with a unique volumetric composition. The Church of the Nativity of the Virgin Mary in the village of Podolets was built in 1816 at the expense of the landowner E. P. Buturlina and parishioners in honor of the victory of the Russian people over the French in the Patriotic War of 1812. It is clear that the temple was founded after the expulsion of Napoleon's troops from the territory of the Russian Empire and consecrated in the year indicated above. Later, a bell tower was built near the western facade of the temple. An interesting detail has been preserved on the belfry to this day. On the facade of the bell tower, on the western side, relief numbers and letters have been preserved: 1914 go. proiz. shtu. rab. This inscription informs that in 1914 plastering work was carried out on the bell tower. In the 30s of the twentieth century, the temple was expectedly closed, looted, and its building was used for many years as an outbuilding. Later, a thresher was placed in it - an agricultural machine that threshed grain, that is, removed seeds from the stalks of ears and husks.

Situated in an open area, it dominates the village's development. Two parallel rows of huts, stretching from west to east, frame a vast rectangular area, the western part of which previously served as a trading area, and the eastern part was occupied by a cemetery, where the churches were built. Until 1764, the large trading village was part of the possessions of the Trinity Lavra of St. Sergius. In the 18th century, there were wooden churches of John the Baptist, the Nativity of the Virgin, and Joachim and Anna. After the fire of 1802, which destroyed all the churches, the Church of the Nativity of the Virgin (1806-13), the Church of Joachim and Anna (completed by 1808) and their free-standing bell towers were built of brick and white stone. In 1849-52, a refectory was built for the Church of Joachim and Anna, connecting it with the bell tower; Apparently, the western narthex of the refectory of the Church of the Nativity and the passage from it to the bell tower date back to the same period. In the middle - 3rd quarter of the 19th century, the complex was surrounded by a fence (not preserved) with a bench to the north of the Church of the Nativity; a chapel (1866, not preserved) and a gatehouse were also built - to the north of the Church of Joachim and Anna. The walls of all the buildings are whitewashed over plaster or covered with lime plaster. The churches, placed one after another, are shifted from the middle of the territory to the south, which provides a wide panorama of the complex when viewed from the village square. This openness is enhanced by a slight deviation from the longitudinal axis, which is further from the square of the Church of Joachim and Anna. The unifying element not only of the ensemble, but also of the surrounding buildings is the high and monumental bell tower of the Church of the Nativity. The main road goes around the complex from the south, from where the buildings are perceived in turn, which allows one to appreciate the picturesque variety of their silhouettes. The developed spatial composition, large scale and richness of forms make the complex a significant example of rural religious construction of the classical era.

ASCENSION (ASCENSION IN THE BEAR'S CORNER) TEMPLE COMPLEX: ASCENSION AND NICHOLAS THE WONDERWORKER CHURCHES, 1st third of the 19th century. It occupies a vast area at the crossroads in the center of a large ancient village, spread out on the bank of the Uvod River. Already from a distance, when approaching the village, its panorama unfolds with the verticals of the Ascension (1800) and the warm Nikolskaya (1820-30s) churches located to the north above low-rise buildings. The churches are separated by a road - the bell tower of the Church of Nikolai serves as a unifying high-rise accent. The separate placement of the churches, previously surrounded by independent fences (morning), turns the section of the street between them into a small square. The gatehouse (early 20th century), attached to the Church of St. Nicholas, faces here with its façade, and from the southeast the square is limited by a small two-story building of the zemstvo council of the same time. All the buildings are brick, the domes of the churches and bell towers have been lost. The temple complex plays a decisive role in the spatial and silhouette composition of the village, reflecting different stages in the development of baroque and classicism in the architecture of the south of the Ivanovo region.

Situated on the left steep bank of the Teza River. Built on the site of an estate acquired by the landowner A.N. Shubina from her relative N.M. Markov. The architecture of the monumental Assumption Cathedral of the Resurrection-Fyodorovsky Monastery is noteworthy. In the 19th century, the churches of the Moscow Kremlin, especially the Assumption Cathedral, as a symbol and monument to the unity and formation of the centralized Russian state (the coronation of Russian monarchs traditionally took place there), often served as a model for the churches being erected. The model for many large cathedrals built at that time was the Cathedral of Christ the Savior in Moscow, designed by the architect Konstantin Ton (temples based on Ton's standard designs have been preserved in Uglich, Bogolyubovo, Kozlov, Yelets, but in Ivanovo-Voznesensk the Ascension Church was barbarously blown up), in the Nikolo-Ugreshsky Monastery in the city of Dzerzhinsky, erected according to the design of A.S. Kaminsky in 1880-1894. The Cathedral of the Nikolo-Ugreshsky Monastery is in many ways imitated by the Assumption Cathedral of the Voskresensko-Fyodorovsky Monastery, designed by the Vladimir provincial architect Pyotr Gustavovich Begen. Despite the fact that its side domes are decorative, the similarity with the main cathedral of the Moscow Kremlin is enhanced by the introduction of an arcature-column belt between the windows of the first and second lights. This motif, as is known, was borrowed by Moscow from the Vladimir-Suzdal architecture of the 12th century. The Assumption Cathedral was built over 8 years, from 1897 to 1905. Residential and utility buildings were erected along the perimeter of the main courtyard, the earliest of which - the former Shubina manor house from the last quarter of the 19th century, adapted for the abbot's building - is located to the southwest of the cathedral.

Khotsiml is an ancient village. At the end of the 15th - beginning of the 16th century, there were remote places here, where several monks settled, who came from the monastery of St. Sergius of Radonezh. Later, the Khotsiml Monastery was founded by the efforts of the Trinity Lavra of St. Sergius. The monks built cells and a wooden church in the name of the Dormition of the Virgin Mary. Singles and widows came to settle at the monastery, took up cattle breeding and beekeeping. As a result, the village began to grow. At the beginning of the 17th century, the rich Khotsiml Monastery was assigned to the Shuya-Trinity Monastery, which, in turn, was under the jurisdiction of the Nikolo-Shartomsky Monastery, which is still located near Shuya, in the village of Vvedenye. The monastery peasants were engaged in rafting linen, leather, soap and other goods from Shuya on planers and barges. Therefore, the Teza River contributed to the development of the village as a trading place. In 1694, the monastery was abolished, and the wooden churches of the churchyard were gradually replaced by stone ones: in 1791, the Church of St. Nicholas the Wonderworker was built, and in 1829, to the north of it, the Church of the Assumption. The churches are effectively placed on a hill above the river, which overflowed in front of the dam of the old lock of 1837, and form an exceptionally picturesque ensemble, which looks especially beautiful from the water against the background of the surrounding greenery. Every year, on the patronal feast of the Assumption of the Virgin Mary, fairs were held, to which merchants from many cities of central Russia came by water. The ancestors of the great Russian writer A.P. Chekhov on his mother's side were born on the Khoml land. Mikhail Frunze, after whom the collective farm organized in the village was later named, also hid from the security department here.