Ghosts of the Church of the Entry of Jerusalem: myths and research. Church of the Entrance to Jerusalem in Vereya - Navody - LiveJournal Photo and description
We are deaf during the day, we do not understand the day;
But in the twilight we live in fairy tales
And we listen trustingly to the silence.
We don't believe in ghosts; but also us
Love is tormenting, sadness of separation is tormenting
I listened to them, I heard them more than once,
A.V. Bunin
Introduction
Along with the myths and legends of the past, we can now talk about the so-called modern urban mythology, which is born and develops literally before our eyes. Unfortunately, in our troubled information times, big fictions and small truths, according to Goebbels’ principle, are so intertwined that people seriously begin to believe that ghosts have lived in this house from time immemorial, and in that park with for a long time Devils live.
In Irkutsk, typical urban mythology includes the “legend of the Boarded Up Church” and mystical superstitions about the Central Park of Culture and Leisure. These two modern myths are united, first of all, by geographic location. That same “Boarded Up Church” (now the Church of the Entrance to Jerusalem) is located on the territory of the same Central Park, which in turn is located on the site of the ancient Jerusalem cemetery. Probably only the communist government was capable of such irony, which easily changed the ancient cemetery into an amusement park for Irkutsk residents. Tombstones are now still found not only in the park itself, but also in the structure of some buildings in Irkutsk.
Obviously, all this could not have mystified this place, endowing the park, as well as the long-abandoned church, with a whole heap of paranormal stories. Irkutsk residents began to avoid the park, and stories of encounters with ghosts and certain shadows appeared. In addition to supernatural threats, there were references to criminals and drug addicts who literally took up residence in the park. Above all this “dark” atmosphere towered the old building of an abandoned church, which was perceived as the church from Gogol’s novel “Viy”, where she settled evil spirits. In order to adequately understand all these stories, we studied these “ mystical places» in the city center.
Preliminary information
The foundation of the temple was founded on September 11, 1793, but construction was finally completed only in 1795. Initially, it was a small stone church, named in the Name of the Entry into Jerusalem of Jesus Christ. TO mid-19th century, the church became significantly dilapidated and was partially destroyed by an earthquake. In 1835, a new one was built on the site of this temple. Construction lasted from 1820 to 1835, which was due to structural damage: in 1823, the vault of the almost completed church collapsed. Finally, it was not until 1830 that the main construction work was completed [ , , ].
During Soviet times (1930s), the domes of the temple were demolished. The building was rebuilt and divided into three floors. At first, the church building was given over to a police warehouse, then there was a hostel, then a ski base, and then a cultural and educational school.
It should be noted that initially the church had the status of a cemetery, as it was built next to the old Jerusalem cemetery for the purpose of funeral services for the dead. According to Irkutsk historian, professor of Irkutsk State University Alexander Dulov, “ The history of the Jerusalem church is inextricably linked with the history of the cemetery, the largest necropolis in the city. The cemetery, where approximately 100-120 thousand citizens are buried, dates back to the decree of Catherine II in 1772, which prohibited burials in the fences of city churches in order to avoid epidemics". In 1932, Soviet power decided to get rid of the cemetery in the city center, considering it a kind of anachronism, and in 1953 converted this place into the Central Park of Culture and Recreation. At the same time, all the gravestones were unceremoniously demolished, without carrying out the necessary and logical reburial procedure. Moreover, tombstones from the Jerusalem cemetery were actively used for the construction of Stalin buildings. As noted in, " Among those deprived of eternal peace are relatives of the Decembrists, heroes of the Battle of Borodino, the Russo-Japanese and the First World Wars. Scientists, writers, public figures».
In March 2000, the church building was transferred to the jurisdiction of the Irkutsk diocese. Since 2003, the church began to be restored again to transform it into active temple. To date, all construction and restoration work already finished. On April 29, 2013, the Church of the Entrance to Jerusalem was consecrated and now functions as a full-fledged Orthodox church.
In addition to purely natural events, the history of this place also contains supernatural incidents. The first incident happened quite a long time ago, apparently before the 1917 revolution. It is known that a certain young girl hanged herself here, just under the main dome. Naturally, this then caused a great resonance in Irkutsk, there were many discussions and disputes, and they decided to close the church, as noted, under the pretext of restoration. A couple of years later the temple was reopened, but everything happened again. This time, the young man took his own life in the church: he hanged himself in the same place as the poor girl several years before him. It is quite understandable that such a series of terrible incidents leads to the fact that the temple is closed for good. For a long time, the church stood boarded up, and subsequently the city authorities, due to budget problems, decided to open a police warehouse in an abandoned building.
The next story is no less tragic. In Soviet times, next to the church there was a dormitory for one of the technical schools in Irkutsk, the windows of which overlooked Jerusalem Mountain. As noted, the students of this technical school had a rather extravagant tradition of initiating freshmen - the “lucky one” had to enter the church building alone with a candle at night and stay there for quite a long time. Once, one such daredevil even decided to spend the night there, and he persuaded his girlfriend to spend the night with him in the temple building. No one knows what happened to them at night, but in the morning the girl was found dead, exactly in the place where two suicides had previously been committed. The pathologist stated death from a ruptured heart, which in itself was already a phenomenon, since ruptures in the heart occur only 7-10 days after myocardial infarction. The guy was found alive, but his mind was clouded, he didn’t say anything. Later, in the hospital, his legs became paralyzed, and after some time he died.
Already in our time in 2008, in one of the reports of the local television “Vesti-Irkutsk”, the watchman of the temple Andrei Maksimov affirmatively stated that there are ghosts in the abandoned church. According to him, they gather on the second floor in a certain place. At night, exactly the same voices are heard - with an echo. At the same time, he noted one episode with scissors, which, in his opinion, the ghost stuck into a wooden staircase.
An interesting coincidence, in our opinion, may be the outbreak of a fire poltergeist in 2006, which occurred in the old wooden house not far from the Church of the Entrance to Jerusalem, on the same street of Fighters of the Revolution on which the temple itself is located. Within a few days, the top covers of all sockets and switches in the house were burned out. Before the eyes of the residents, powerful flames flared up here and there, several times a day: things were burning in the hallway, a child’s jacket on an armchair, clothes in the wardrobe, blankets and much more (Fig. 4). At the same time, spontaneous combustion of things began on November 30. rampaged for exactly 3 weeks and suddenly stopped on December 6, 2006.
Conducted research
An expert group from the Irkutsk branch of the ONIO Kosmopoisk visited the temple several times with an interval of five years: in July 2009 and April 2013. The purpose of the study in both cases was to study possible cryptophysical manifestations in this building and in the adjacent territory of the former Jerusalem cemetery. The initial hypothesis was based on the possible presence in this place of abnormally large deviations in the field of electromagnetic radiation of various frequencies, which, according to a number of studies [, ,], can cause altered states of consciousness in humans, and, as a consequence, auditory and visual hallucinations, including and visions of ghosts and sensations of supernatural presence.
Based on this, a series of measurements of the electromagnetic field strength (PRIZNAK-10M magnetometers (30 Hz - 1000 MHz), ATT-2592 (50 MHz - 3 GHz)), electromagnetic field frequency, infrared radiation (KEDR direction finder) were planned and carried out "), as well as the outside air temperature in different areas (AURIOL temperature station). In addition, detailed photo and video shooting was carried out using SLR analogue (Nikon F-401X) and digital cameras (Canon 60D). All measurements in the church were carried out with the permission of Father Andrey.
In 2009, the expert group was able to visit the church during the day and at night. During this period, construction work was just beginning in the church; there were no windows and no interior decoration. From conversations with local workers who spent the night here, group members learned that they did not notice “anything strange” here, but at the same time emphasized that prayers protect them from all “evil spirits.”
The results of measurements inside the church did not reveal any significant deviations in either the EMF intensity or the level of near-infrared radiation. At the same time, EMF measurements carried out near the church, on the territory of the Jerusalem cemetery, revealed significant deviations in field strength of the order of 600–900 V/m in the frequency range 30 Hz–1000 MHz (with background values of 30–50 V/m) (Fig. 5). In this case, the SanPin norm was exceeded, which sets a limit for this frequency range of no more than 500 V/m. The anomaly was localized in a place near the church. At the same time, the readings were sharply variable, and the boundaries of the anomalous values changed location, i.e. The EMF anomaly seemed to be mixed up.
In April 2013, our scientific group decided to return to the topic of studying the Church of the Entry of Jerusalem in order to conduct a more detailed historical study and organize additional instrumental measurements of EMF in the temple area. This time the following field parameters were measured (Fig. 6, 7):
- high-frequency EMF intensity (50 MHz – 3 GHz) – magnetometer ATT-2592;
- energy density – magnetometer ATT-2592;
- EMF frequency – an electronic multimeter with a special attachment was used).
Frequency measurements showed that EMF with an industrial frequency of 50 Hz predominates inside the building. Measurements of high-frequency EMF intensity and energy density are presented in Fig. 8. As is clear from the presented figure, the EMF potential is distributed non-uniformly in the main hall of the church.
Increased average maximum values of EMF in the ultrahigh frequency region predominate in the right part of the church plan - in the electric field E = 0.85-1.14 V/m, in the magnetic field H = 1.1–2.5 mA/m and in density energy W=0.145–0.244 µW/cm² (Fig. 8). In particular, the maximum readings were obtained in the area where the font is located (Fig. 10). Despite similar values measurements, the latter does not exceed standard SanPiN norms for a given frequency range (not higher than 10 V/m and 25 μW/cm²). In addition, the background values of microwave radiation obtained outside the church, in the cemetery area, indicated, in fact, similar field levels - E = 800 mV/m, H = 1.5 mA/m.
In addition to carrying out instrumental measurements, this time I was able to talk with the rector of the temple, as well as with the night watchmen who work here after the restoration and consecration of the temple. Father Andrei was quite skeptical about all ghost stories, including suicidal episodes. He emphasized that he had not heard of such events and suggested that these might just be urban legends. The night watchmen also reported that the temple is quiet at night and nothing strange happens.
Conclusion
Based on the results historical investigation we can conclude that many paranormal episodes associated both with the area of the former cemetery and with the church itself do not have a reliable basis. The so-called “legend of the Boarded Up Church” is found, in fact, only on one web resource, and other more reliable sources of this collection of anomalous stories could not be found. Most reports of encounters with ghosts were rare and rather subjective. Thus, the night watchmen we interviewed in 2009 and 2013 reported that nothing strange happens in the church at night. For example, in our other study of an old mansion in the center of Irkutsk - the Faenberg house (former scientific library), which is also famous for ghostly activity, many library workers and night watchmen have described their ghostly encounters in detail.
Carrying out instrumental measurements of EMF, we assumed that if stories about encounters with ghosts are at least partially real basis, then this may be due to periodic excesses of electromagnetic radiation levels of various frequencies in the church area. Research by Canadian magnetobiologists indicates that, as a rule, the number of reports of encounters with the ghosts of dead people is much higher on days of increased geomagnetic activity. At large quantities In cases of ghost sightings, elevated geomagnetic fields (200 milligauss or greater than the Earth's average geomagnetic level, typically 500 milligauss) have been detected at the sites where they appear. As noted in , these zones are often associated with the building structure or geological area near the site of anomalous activity 1 . Seeing ghosts here can be explained by the increased sensitivity of individuals to changes in the geomagnetic field, usually these are people with temporal lobe hypersensitivity or brain injuries. Unfortunately, we were not able to directly measure the levels of the geomagnetic field in the area of the church, so we cannot say anything affirmative here. Just as it was not possible to find confirming information that there are any special geological places in this area, for example, faults.
Despite this, certain elevated EMF values were detected in the area of industrial frequency (50 Hz) and microwave frequency (30 MHz - 3 GHz), which were recorded in the area of the church and park. But scientific research show [ , ] that only a limited range of EMF frequencies (usually less than 30 Hz) can cause a special kind of hallucination associated with the ability to see ghosts. In this case, the field strength does not have to be high. B emphasizes that fields with an induction of less than 500 nT can already have significant influences on the human brain and consciousness and thereby cause paranormal experiences. It is believed that power frequency fields are unlikely to have a significant influence in the area of this effect. Although their distortions (say, due to the presence of high harmonics in the electrical network) and interactions with other field sources can also cause the effects described above on the human brain.
True, some researchers still believe that high-frequency radiation can cause certain paranormal effects, but in the area of typical poltergeist manifestations associated with the movement and flight of objects, which was not clearly observed in our case. Moreover, it is emphasized that the intensity of such fields must be anomalously high to cause such effects, which was also not recorded by us in our measurements.
Thus, our research indicates that there is no reliable basis to claim that the area of the Church of the Entrance of Jerusalem is anomalous. It is also doubtful that he was anomalous in the past. It is quite clear that such a barbaric conversion of the ancient Jerusalem cemetery into a central amusement park played a role in the development of myths about supernatural activity in these places. In our existence, spoiled by esotericism, people believe that the dead are able to so easily come into contact with the living, only because the grave of the deceased was disturbed or only because this place is just an old cemetery. Although Orthodoxy, which is historically so closely connected with the development of our culture, claims that the world of the dead and the living is irreversibly separated, and the likelihood of contact with the dead is extremely small. But even believers are ready to contradict their faith and maintain the viability of such an urban legend.
Nizhne Tagil plant. Church of the Entry of Jerusalem (3rd deanery) Verkhoturye district. The parish of this church is located in the very center of the Nizhne Tagil plant, near the factory buildings and the Main Administration of the Nizhne Tagil and Lunievsky plants. This parish is almost the same age as the plant itself (1725). It was composed mainly of serfs resettled to the plant by the owners of the Demidovs. different places Russia; the parish was formed in 1750, with the construction of the temple. Until this time, Christian requirements for the few Orthodox inhabitants of the plant (for most of them at first were schismatics or prone to schism) were corrected, in all likelihood, by visiting priests and monks of the Nevyansk Monastery from Nevyansk. But as time goes by Orthodox population The plant increased more and more, and at the same time the number of parishioners of the Church of the Entrance of Jerusalem increased. Such an increase and expansion of the plant, and therefore the parish of the Church of the Entrance of Jerusalem, led in the first half of the last century to the separation and formation of two more independent parishes from the Parish of the Entrance of Jerusalem, and, and in the 2nd half of the same century, the 3rd. Currently in the parish of the Church of the Entry into Jerusalem there is a husband. gender 1952 souls, women. floor 2065 souls; Raskolnikov husband gender 42 souls and women. gender 52 souls; Subbotniks of Jehovah's Witnesses husband. gender 1 and female 2 souls. The village of Elisavetinskoye is assigned to the parish of the Church of the Entry into Jerusalem. The original church of this oldest parish in Nizhny Tagil was wooden. It was built in 1750 and consecrated in honor of the Entry into the Temple of the Most Holy Theotokos. This temple existed until 1777, when another, now existing stone temple was built and consecrated in honor of the Entry of the Lord into Jerusalem. The former wooden church in honor of the Entry of the Blessed Virgin Mary was moved to the cemetery and served as a cemetery for several decades until it was turned into an independent parish church. A new stone, and still existing, temple in honor of the Entry of the Lord into Jerusalem was founded near the former wooden Church of the Presentation (the place of the last throne and hitherto fenced with a cast-iron lattice near the temple) on June 5, 1764 of the Nevyansk monastery by Archimandrite Isaei, in the presence of the local clergy and invitees from Yekaterinburg officials, with the blessing of Metropolitan Pavel of Tobolsk and all Siberia. The temple was built and decorated at the expense of the factory owner, D. Art. council Nikita Akinfiev Demidov. In addition to the main one, in honor of the Entry of the Lord into Jerusalem, two side altars were built in the temple: on the south side in honor of the Nativity of Christ and on the north in the name of St. Great Martyr Nikita (Sept. 15), whose name was borne by the builder of the temple. This last chapel was consecrated by the Bishop of Tobolsk and Siberia (as the former Tobolsk Metropolitans were called from 1768 to 1792) Varlaam in 1771, February 13th. The Nativity chapel was consecrated, according to the blessed letter of the same Tobolsk and Siberian Bishop Varlaam, by the archpriest of this church Grigory Mukhin in 1773, January 28; and the main altar in honor of the Entry of the Lord into Jerusalem was consecrated, with the blessing of the same Bishop of Tobolsk and Siberia Varlaam, in November 1776, 22 days, by the head of the Nizhny Tagil Spiritual Board, priest Grigory Scriabin. The structure of the temple is noteworthy. The temple is built in the Byzantine style, in the form of a cross, with three domes and crosses on top. The rafters on the church and the bell tower are iron. Under the spire there was a tower clock with quarter bells striking 4 bells. The outside cornices of the temple were decorated with alabaster figures, and around the dome there were 12 cherubs; Subsequently, in the 20s of the last century, the extra bells at the clock, alabaster figures and cherubs were removed. The crosses and domes on the temple were made in the Nizhny Tagil factory from red copper and gilded over fire in Moscow, for which 100 chervonets were spent, and 70 rubles for transportation. The thrones in the altars, by the will of the temple builder, are made of “ordinary polished stone of Vysokogorsk magnetic iron ore the size of a throne and lined with wood”; There is a canopy over the main altar. Contractor of stone works, peasant of Yaroslavl district Yakov Iv. Kolokolov and a friend contracted to build a temple for 180 rubles per summer for both of them, with a ready-made apartment and a cart for the road, and they completed their work with honor, without an architect. And for his apartment with his comrades, he also built a church on the fence stone house, in which, upon completion of work on the church, the Ordered Spiritual Board was located, then the parochial school. Supervision of the construction of the temple was entrusted to the factory Manager Grigory Belykh, the only Orthodox clerk at that time, and Archpriest Grigory Mukhin. The workers' daily wage was 1 kopeck. per day. Since its construction, the stone building of the temple has not undergone any reconstructions or changes until the present time; but several changes and repairs were made inside. The Church of the Entrance to Jerusalem has a rich sacristy and utensils. Most remarkable: sacred liturgical vessels made of pure 96-karat gold, decorated with diamonds and other precious stones, gift from the factory owner, sov. Nikolai Nikitich Demidov († 1828 April 22); the price of these vessels at the exchange rate of that time is 45,000 rubles; the altar Gospel, in a silver-gilded frame, very large in weight and size. Especially revered icons: ancient icon Saint and Wonderworker Nicholas of Myra, brought from the factory around 1725 and decorated with a silver-gilded robe with precious stones; icon of St. Andrei Kritskago, in a silver-gilded chasuble, donated in 1858 by Anatoly Demidov in memory of Andrei Nikolaevich Karamzin; icon of St. Equal to the Apostles Prince Vladimir, in a silver-gilded chasuble, arranged by the Nizhny Tagil merchants in 1869, in memory of the visit to the plant by V. Prince Vladimir Alexandrovich; icon of Iverskaya Mother of God, in a silver-gilded chasuble with Ural precious stones, at a cost of about 3 thousand rubles, acquired through the zeal of parishioners in 1891; Icon of the Mother of God Recovering the Lost. - The church is surrounded by a stone fence with cast iron gratings. - There are two churches attached to the Church of the Entrance of Jerusalem: the 1st in the factory itself, in the cemetery, a stone one founded in 1893 in the name of the Beheading of John the Baptist, the 2nd in the village of Elizavetinskoye, which was called the village of Bobrovka before the construction of the church, built in 1890 in name of St. prophet Elijah of God. In addition to the assigned churches, in the parish of the Church of the Entrance of Jerusalem there are two stone chapels, both in the N. Tagil plant itself. - The clergy of the Church of the Entry of Jerusalem consists of 3 priests, 1 deacon and 3 psalm-readers. There are 3 houses for the clergy; in the fence there is a room for guards, a prosphora and a parochial school. In the parish of the Church of the Entrance of Jerusalem there are two parochial schools: the Entrance of Jerusalem, opened in 1890, mixed, located in the church building; Cyril and Methodius, opened as a literacy school in 1900 on November 2, transformed into a parochial school in September 1901, mixed, located in its own building; one literacy school - Klyuchevskaya (in the N.-Tagil plant), mixed, opened in 1891, located in a building owned by a private person (school teachers). In addition, in the parish of the Church of the Entry of Jerusalem there are: 1) Demidov Mining School; this school arose after a number of transformations from the digital school, opened by the founder of the Demidovs, Nikita Demidov, by order of Emperor Peter the 1st on December 6, 1709; 2) City three-year school (for 110 boys), beautifully furnished; 3) women's school of the 2nd category, called Anatolievsky (for 100 students); now transformed into a women's gymnasium; 4) a women's primary school called Pavlovsky (for 100 students). All these four schools are located in buildings owned by the factory owners, and until 1887 they were maintained exclusively at their expense, and since this year they have been supported by the combined funds of the plant owners, employees in factories and mines, and partly workers in mines and factories; but all schools are under the jurisdiction of the Ministry of Public Education. Finally, in the Entrance to Jerusalem parish there is a zemstvo Elizabethan school, in the village of Elizavetinskoye, mixed; opened in 1881.
Material from the book "Parishes and Churches" Ekaterinburg diocese", published in 1902.
When it comes to religious institutions in Nizhny Tagil, the Cathedral of the Entrance to Jerusalem is usually mentioned first. And almost always with the epithets “first”, “richest”, “most beautiful” and... “not surviving to this day”.
Strictly speaking, the Church of the Entrance of Jerusalem received the status of the Cathedral only in May 1912, and it was not the first church of the Nizhny Tagil factory village: for a long time the only place where factory workers could turn to God was a small wooden church built on a hill opposite the factory. It was located in the place that is now known to townspeople as the square in front of the former factory administration building. Very little is known about it - the church did not have a foundation, was cramped and could not accommodate everyone. It is also known that already in 1760 it was called the Church of the Entry of the Lord into Jerusalem, and Vasily Afanasievich Khomyakov served as its priest.
For the first time, the intention to build a large stone church at the Tagil plant was expressed back in 1758 by Nikita Akinfievich Demidov: “...and my brother Procopius insisted, and I myself think that the will of our father Akinfiy Nikitich should be fulfilled...”
However, some researchers of the life of Nikita Demidov are inclined to attribute the appearance of the temple to problems associated with the birth of heirs to the breeder: the first wife, Natalya Yakovlevna Evreinova, was unable to give birth to healthy children (son Akinfiy and daughter Lisa died in infancy), and the second wife, Maria Sverchkova - and turned out to be completely fruitless. Therefore, the devout Nikita decided to build a luxurious temple “... for atonement past sins, and turning to God to send him an heir.”
One way or another, in the first days of June 1764, actually high place A three-altar stone church was founded in the factory village. By the time of its foundation, the clergy of the future church had already begun to form - since 1763, Archpriest Grigory Yakovlev Mukhin was listed as the rector of the church, and Pyotr Tikhanov and Vasily Khomyakov were the priests. Construction new church It took almost 12 years. The main altar - in the name of the Entry of the Lord into Jerusalem - was consecrated in 1776, however, its left and right aisles were consecrated earlier - in 1771 and 1773, respectively.
The famous traveler, encyclopedist and naturalist Peter Simon Pallas, having visited the Nizhny Tagil plant in 1770, wrote in his diaries:
“...And on a hillock, the stone top of which has been leveled, […] a newly erected stone church with a rich dome and high bell tower, in which not only the proper number of bells is provided, but also the bell game is started. It is covered with iron, and is magnificently decorated and equipped with rich utensils. Among the monuments of this place are remarkable altars, located in both altars, made of terrible cubic magnets, one five quarters high, three and a half long and slightly less wide, and the other seven high, five thick in all directions and thickly covered with yar. This church was started back in 1764, and until it was properly decorated, services are held in a small wooden church...”
Nikita Demidov invited Tobolsk’s Eminence Varlaam, a legendary, although forgotten, personality to consecrate the left side chapel of the new church. By that time, the decoration of the church outside and inside was almost completed.
Modern researchers have still not come to a consensus on whose design the Church of the Entrance to Jerusalem was built. Some historians claim that her project was commissioned from the then popular architect Karl Ivanovich Blank. Others believe that the project was made by the unknown architect of the Ukhtomsky Palace School or even by Dmitry Vasilyevich himself. So far there is no consensus on this matter. It is known for certain that the contract for the construction of the temple was given to the Yaroslavl peasant Yakov Ivanovich Kolokolov, who “together with his comrades” began to build “with honor, without an architect, a stone church in the Nizhny Tagil plant.” It is also known that, according to the terms of the contract, Kolokolov had to use local Demidov bricklayers. The temple was built from “heel” bricks, which included, among other things, egg whites and lime flour. Each brick was tested for strength by dropping it from a height one-fifth the height of the building itself. Another know-how of Demidov’s builders was also used during construction - cast iron beams with an iron rod fused into the body.
The church was a stone one-story building with a three-tier bell tower 51 meters high. On the upper tier of the bell tower there was a “fighting clock” with five bells. Nine bells were installed in the middle tier, including a bell weighing 560 pounds. The altar, domes, crosses of the church, and even some of the bells were gilded, and the floor was paved with marble and cast iron slabs. The location of the temple was chosen in such a way that it was visible from anywhere in the village.
For many 60 years, the Church of the Entry into Jerusalem became the only temple at the Nizhny Tagil plant. Almost everyone who visited our area spoke with admiration of the interior decoration of the church. In the altar of the temple there were liturgical vessels and an altar cross, cast from pure gold, with a total cost of almost 60 thousand rubles.
Both Nikita Akinfievich and all subsequent Demidovs constantly tried to increase the beauty and grandeur of the Church of the Entrance to Jerusalem. Products made of gold and platinum mined at the Demidov mines, decorated with Ural gems, silver cups, frames and other “objects and liturgical accessories” arrived at the temple regularly. By the way, they donated for the “first and main church“not only the Demidovs, but also Tagil merchants, clerks and managers. So Dmitry Vasilyevich Belov presented to the temple a “pure gold cross weighing 1 pound and 18.5 spools.”
The cast-iron sculptures on biblical themes and the iconostasis of the Cathedral of the Entrance to Jerusalem aroused particular admiration among church visitors. All the artistic castings of the church were made by master Osip Shtalmeer and his student Timofey Yarulin (Sizov). They (and after Stahlmeer’s departure, Yarulin-Sizov independently) were engaged in the manufacture of the iconostasis and floor slabs. And all the icons for the iconostasis of the Jerusalem Entrance Cathedral were painted in St. Petersburg by masters Fyodor Zykov and Fyodor Dvornikov.
Very few photographs of the interior decoration of this temple have survived to this day, but even from what is available, one can get an idea of its unique beauty.
...Later, in the parish of the Church of the Entry of Jerusalem, the Church of John the Baptist appeared, which was built in 1868 at the Sukholozhskoye cemetery (now coke batteries No. 9 and 10 are located on this site). A year earlier, permission was received to build a stone chapel in memory of the deliverance from the death of Emperor Alexander II. This chapel was built at his own expense on Aleksandrovskaya (Bazarnaya) Square by the Tagil flour merchant Permyakov. The “Permyakovskaya” chapel was also assigned to the parish of the Cathedral of the Entrance to Jerusalem.
After the well-known events of 1917, the temple functioned for several more years, but at the end of the 20s it was closed and transferred to the jurisdiction of “T. O.I.M.K.” (Tagil Society for the Study of the Local Region). The art department of the Nizhny Tagil Museum of Local Lore was set up in the premises of the cathedral, and subsequently it was planned to create a center for atheistic propaganda. But in 1936, local authorities decided to destroy the temple...
However, this is a completely different story.
Church of the Entry of the Lord into Jerusalem (Entry of Jerusalem) - an Orthodox church in the city. Located on Krestovskaya (Jerusalem) Mountain, address: st. Fighters of the Revolution, 15, at the entrance to the Jerusalem Cemetery (now the territory of Central Park). The rector is Archpriest Andrei Stepanov.
History of the construction of the Temple of the Entrance to Jerusalem
The temple was founded on September 11, 1793. Its construction was completed in 1795. It was a small stone church in the name of the Entry of the Lord into Jerusalem. The church at the Entrance to Jerusalem Cemetery was built at the expense of the merchant M. Sibiryakov. By the middle of the 19th century, the church had become significantly dilapidated and was partially destroyed by an earthquake.
In 1835, a new one was built on the site of this temple. The church was installed on the highest point of the city. From its bell tower all Irkutsk churches and monasteries were visible. The design of the new church was drawn up by the Tomsk provincial architect Deev. Construction lasted from 1820 to 1835. Construction was carried out slowly, this was due to damage to the structures: in 1823, the vault of the almost completed church collapsed. Finally, only in 1830, the main construction work was completed (without interior decoration). The iconostasis for the new church was made according to a drawing drawn up by the Irkutsk architect A. Vasiliev. Design supervision of the internal work was carried out very carefully. In 1835, the Irkutsk provincial construction commission inspected the constructed temple. The consecration of the finished church took place on July 25, 1835. Initially it had one chapel; in 1890, two more chapels were added on the southern and northern sides.
During Soviet times, the domes of the temple were demolished. The building was rebuilt and divided into three floors. At first, the church housed a police warehouse, then a hostel, a ski lodge, and lately cultural educational school. The cemetery was closed in 1932, and in 1957 a central park of culture and recreation was built in its place, while valuable historical tombstones were destroyed.
Now the temple is being restored by the parish community and is gradually regaining its former appearance. Worship services are held once a week. A nine-meter bell tower was built. Church ministers are confident: restoring the temple is a duty to the memory of those buried in the Jerusalem cemetery.
Currently, the church is a one-story building, covered with a roof common to all volumes. The loss of the crowning parts of the temple and the bell tower changed its appearance beyond recognition. The original volumetric-spatial composition was very expressive thanks to the contrasting combination of a massive temple topped with an eight-tray dome and a slender tiered bell tower. The construction of the church and its individual parts was unusual for the religious architecture of Irkutsk and was an echo of the all-Russian development of classicism. The façade decor of the building is strict and laconic. Window openings, devoid of platbands and decorated only with sandstones, a simple entablature, columned porticoes on three sides - all this is characteristic of mature classicism.
