The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.)
The purpose of the publication is to examine mentions of the Great Bell Tower in works by Orthodox visitors to Kyiv, focusing on their reactions upon seeing it from afar. By analyzing these accounts, we can gain insight into the bell tower’s significance as a landmark and its impact on visitors’ per...
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Інститут української археографії та джерелознавства ім. М.С. Грушевського НАН України
2025
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| Cite this: | The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) / A. Kizlova // Сіверянський літопис. — 2025. — № 3. — С. 85-95. — Бібліогр.: 19 назв. — англ. |
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| citation_txt | The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) / A. Kizlova // Сіверянський літопис. — 2025. — № 3. — С. 85-95. — Бібліогр.: 19 назв. — англ. |
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| description | The purpose of the publication is to examine mentions of the Great Bell Tower in works by Orthodox visitors to Kyiv, focusing on their reactions upon seeing it from afar. By analyzing these accounts, we can gain insight into the bell tower’s significance as a landmark and its impact on visitors’ perceptions of Kyiv. Methods. It was taken into account that publications issued within the Russian Empire were subject to censorship, so authors and editorial boards had to adapt to this. This research adheres to principles of historical authenticity and impartiality, objectivity and historicism, employing a range of analytical approaches. To establish the historical context, the study utilizes methods of source discovery and evaluation, comparative historical analysis, and synthesis of information. These techniques allow for a comprehensive examination of the subject matter within its broader historical framework. Scientific novelty. This article is the first to comprehensively examine the works of Orthodox travelers who mentioned their distant sightings of the Great Lavra Bell Tower. Conclusions. When combining reports from different periods and diverse viewpoints – clergy, laypeople, local travellers, and visitors from other provinces – collectively, they evoke the essence of the Lavra bell tower. Descriptions primarily feature elements visible from a distance: its prominence against Kyivʼs skyline and the scenic view of its golden dome. They then shift to the spiritual aspect that motivates pilgrims, and the architectural design of its towers, noting both height and shape. Many accounts mention spotting the tower from considerable distances, such as 37–42 km west of the Dnipro river or 48 km away from a train. Sources describe the emotional impact on people first glimpsing the brilliant golden domes and crosses radiating in sunlight from afar. Examples include individuals leaning towards the tower in reverence or praying softly as they passed nearby. The tower was a constant presence, visible both upon arrival to and departure from Kyiv. It served as a connection between the city and travellers, becoming an unparalleled ornament and symbol of Kyiv. Visitors and pilgrims alike admired its tall, slender form and the radiance of its domes. The image of the Kyiv Caves Lavra became inextricably linked with its magnificent bell tower, which itself was an astonishing sight due to its height, massiveness, and incredible design. Seeking out the Lavra bell tower became a custom for religious people and a point of interest for travellers. These powerful yet often straightforward descriptions from various observers brought the tower to life. The Kyiv Lavra bell tower evolved into a remarkable emblem of the city’s spiritual and historical leadership, a ceremonial beacon for those seeking sanctification, and a constant source of attraction and wonder for all who knew of it. It is possible to argue that the Great Bell Tower was not only an architectural and spatial, but also a spiritual landmark for visitors to Kyiv.
Мета статті – дослідити згадки про Велику дзвіницю у творах православних відвідувачів Києва, зосереджуючись на їхніх реакціях при першому погляді на неї здалеку. Аналізуючи ці описи, ми можемо зрозуміти значення дзвіниці як орієнтира та її вплив на сприйняття Києва серед відвідувачів. Методологія. Враховано, що публікації, видані в Російській імперії, підлягали цензурі, тому автори та редакції мусили пристосовуватися до цього. Це дослідження базується на принципах історичної достовірності та неупередженості, об’єктивності та історизму, застосовано низку аналітичних підходів. Для встановлення історичного контексту в роботі використано методи виявлення та оцінки джерел, порівняльно-історичного аналізу та синтезу інформації. Все це дає змогу всебічно розглянути предмет дослідження в його ширшому історичному контексті. Наукова новизна. У статті вперше всебічно розглядаються твори православних мандрівників, які згадували про те, як здалеку побачили Велику лаврську дзвіницю. Висновки. Якщо поєднати повідомлення з різних періодів та різноманітних поглядів – духовенства, мирян, місцевих мандрівників та відвідувачів з інших губерній – вони разом передають сутність Лаврської дзвіниці. Описи переважно зосереджуються на елементах, видимих здалеку: її спрямованість до київського неба та мальовничий вигляд її золотого купола. Потім мандрівники переходять до духовного аспекту, що мотивує паломників, та архітектурного дизайну її веж, відзначаючи як висоту, так і форму. У багатьох описах згадується про те, що дзвіницю було видно зі значних відстаней, наприклад, з 37–42 км на захід від Дніпра або з 48 км від потяга. Джерела містять згадки про емоційний вплив на людей, які вперше побачили блискучі золоті куполи та хрести, що сяяли на сонці здалеку. Прикладами є ті, хто схилявся до дзвіниці з благоговінням або тихо молився, проходячи поруч. Дзвіниця була постійно присутньою, видимою як при прибутті до Києва, так і при від’їзді з нього. Вона була сполучною ланкою між містом і мандрівниками, ставши неперевершеною прикрасою та символом Києва. Відвідувачі та паломники однаково захоплювалися її високою, стрункою формою та сяйвом її куполів. Образ Києво-Печерської лаври став нерозривно пов’язаний з її величною дзвіницею, яка сама по собі була дивовижним видовищем завдяки висоті, масивності та неймовірному дизайну. Пошук Великої лаврської дзвіниці став звичаєм для прочан та об’єктом інтересу для мандрівників. Ці потужні, але часто прості описи різних спостерігачів надають дзвіниці додаткових життєвих рис. Києво-Печерська дзвіниця перетворилася на визначний символ духовного та історичного лідерства міста, церемоніальний маяк для тих, хто шукав святості, та постійне джерело замилування й подиву для всіх, хто про неї знав. Можна стверджувати, що Велика Дзвіниця була не лише архітектурним та просторовим, але й духовним орієнтиром для відвідувачів Києва.
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| first_indexed | 2025-11-30T12:26:58Z |
| format | Article |
| fulltext |
Siverian chronicle. 2025. № 3
85
УДК 726.591:281.9:910.4(47725)«18/19»
Antonina Kizlova
•
THE GREAT BELL TOWER OF KYIV CAVES LAVRA AS A SPATIAL
LANDMARK IN THE WORKS OF THE ORTHODOX TRAVELLERS
(the 19th – early 20th centuries)
•
ВЕЛИКА ДЗВІНИЦЯ КИЄВО-ПЕЧЕРСЬКОЇ ЛАВРИ
ЯК ПРОСТОРОВИЙ ОРІЄНТИР У ТВОРАХ ПРАВОСЛАВНИХ МАНДРІВНИКІВ
(XIX – початок XX ст.)
DOI: 10.58407/litopis.250309
© А. Кізлова, 2025. CC BY 4.0
ORCID: https://orcid.org/0000000220563834
The purpose of the publication is to examine mentions of the Great Bell Tower in works by Orthodox
visitors to Kyiv, focusing on their reactions upon seeing it from afar. By analyzing these accounts, we can
gain insight into the bell tower’s significance as a landmark and its impact on visitors’ perceptions of Kyiv.
Methods. It was taken into account that publications issued within the Russian Empire were subject to cen-
sorship, so authors and editorial boards had to adapt to this. This research adheres to principles of histori-
cal authenticity and impartiality, objectivity and historicism, employing a range of analytical approaches.
To establish the historical context, the study utilizes methods of source discovery and evaluation, compara-
tive historical analysis, and synthesis of information. These techniques allow for a comprehensive examina-
tion of the subject matter within its broader historical framework. Scientific novelty. This article is the first
to comprehensively examine the works of Orthodox travelers who mentioned their distant sightings of the
Great Lavra Bell Tower. Conclusions. When combining reports from different periods and diverse view-
points – clergy, laypeople, local travellers, and visitors from other provinces – collectively, they evoke the
essence of the Lavra bell tower. Descriptions primarily feature elements visible from a distance: its
prominence against Kyivʼs skyline and the scenic view of its golden dome. They then shift to the spiritual
aspect that motivates pilgrims, and the architectural design of its towers, noting both height and shape.
Many accounts mention spotting the tower from considerable distances, such as 37–42 km west of the
Dnipro river or 48 km away from a train. Sources describe the emotional impact on people first glimpsing
the brilliant golden domes and crosses radiating in sunlight from afar. Examples include individuals lea-
ning towards the tower in reverence or praying softly as they passed nearby. The tower was a constant
presence, visible both upon arrival to and departure from Kyiv. It served as a connection between the city
and travellers, becoming an unparalleled ornament and symbol of Kyiv. Visitors and pilgrims alike admi-
red its tall, slender form and the radiance of its domes. The image of the Kyiv Caves Lavra became inextri-
cably linked with its magnificent bell tower, which itself was an astonishing sight due to its height, massive-
ness, and incredible design. Seeking out the Lavra bell tower became a custom for religious people and a
point of interest for travellers. These powerful yet often straightforward descriptions from various obser-
vers brought the tower to life. The Kyiv Lavra bell tower evolved into a remarkable emblem of the city’s
spiritual and historical leadership, a ceremonial beacon for those seeking sanctification, and a constant
source of attraction and wonder for all who knew of it. It is possible to argue that the Great Bell Tower
was not only an architectural and spatial, but also a spiritual landmark for visitors to Kyiv.
Key words: Kyiv Caves Lavra in the 19th – early 20th centuries; landmark; traveller; pilgrim; journey;
skyline; bell tower; symbolic beacon.
•
Мета статті – дослідити згадки про Велику дзвіницю у творах православних відвідувачів Киє-
ва, зосереджуючись на їхніх реакціях при першому погляді на неї здалеку. Аналізуючи ці описи, ми
можемо зрозуміти значення дзвіниці як орієнтира та її вплив на сприйняття Києва серед відвіду-
вачів. Методологія. Враховано, що публікації, видані в Російській імперії, підлягали цензурі, тому
автори та редакції мусили пристосовуватися до цього. Це дослідження базується на принципах іс-
торичної достовірності та неупередженості, об’єктивності та історизму, застосовано низку
аналітичних підходів. Для встановлення історичного контексту в роботі використано методи ви-
явлення та оцінки джерел, порівняльно-історичного аналізу та синтезу інформації. Все це дає змо-
гу всебічно розглянути предмет дослідження в його ширшому історичному контексті. Наукова но-
визна. У статті вперше всебічно розглядаються твори православних мандрівників, які згадували
Сіверянський літопис. 2025. № 3
86
про те, як здалеку побачили Велику лаврську дзвіницю. Висновки. Якщо поєднати повідомлення з
різних періодів та різноманітних поглядів – духовенства, мирян, місцевих мандрівників та відвіду-
вачів з інших губерній – вони разом передають сутність Лаврської дзвіниці. Описи переважно зосе-
реджуються на елементах, видимих здалеку: її спрямованість до київського неба та мальовничий
вигляд її золотого купола. Потім мандрівники переходять до духовного аспекту, що мотивує па-
ломників, та архітектурного дизайну її веж, відзначаючи як висоту, так і форму. У багатьох опи-
сах згадується про те, що дзвіницю було видно зі значних відстаней, наприклад, з 37–42 км на захід
від Дніпра або з 48 км від потяга. Джерела містять згадки про емоційний вплив на людей, які впер-
ше побачили блискучі золоті куполи та хрести, що сяяли на сонці здалеку. Прикладами є ті, хто
схилявся до дзвіниці з благоговінням або тихо молився, проходячи поруч. Дзвіниця була постійно
присутньою, видимою як при прибутті до Києва, так і при від’їзді з нього. Вона була сполучною
ланкою між містом і мандрівниками, ставши неперевершеною прикрасою та символом Києва. Від-
відувачі та паломники однаково захоплювалися її високою, стрункою формою та сяйвом її куполів.
Образ Києво-Печерської лаври став нерозривно пов’язаний з її величною дзвіницею, яка сама по собі
була дивовижним видовищем завдяки висоті, масивності та неймовірному дизайну. Пошук Великої
лаврської дзвіниці став звичаєм для прочан та об’єктом інтересу для мандрівників. Ці потужні,
але часто прості описи різних спостерігачів надають дзвіниці додаткових життєвих рис. Києво-
Печерська дзвіниця перетворилася на визначний символ духовного та історичного лідерства міста,
церемоніальний маяк для тих, хто шукав святості, та постійне джерело замилування й подиву для
всіх, хто про неї знав. Можна стверджувати, що Велика Дзвіниця була не лише архітектурним та
просторовим, але й духовним орієнтиром для відвідувачів Києва.
Ключові слова: Києво-Печерська лавра у XIX – на початку XX ст., орієнтир, мандрівник, палом-
ник, подорож, силует міста, дзвіниця, символічний маяк.
Problem statement. Urban environments contain significant elements known as landmarks.
These landmarks serve as reference points, guiding individuals through the cityscape. We can
define landmarks as external reference points that assist in navigation, whether in familiar or un
familiar settings. H. Bala identified six distinct categories of landmarks: those related to histori
cal city memory, urban landscapes and squares, tall structures such as skyscrapers, elements of
daily city life and usage, personal memories and perceptions, and circulation patterns within the
city. These various types of landmarks play crucial roles in how people perceive, remember, and
move through urban spaces1.
The Great Bell Tower of Kyiv Caves Lavra, one of the most important centres of Orthodox
spirituality, stands at a height of 98 m, including the cross2. It stood out significantly against the
backdrop of other buildings of the 19th – early 20th c., a period when not only pilgrims but also
excursionists of various faiths, including foreigners, increasingly came to Kyiv, although a per
mit from the Kyiv fortress commandant became necessary to visit the bell tower3. Various types
of pilgrimages existed – religious, antiquarian, and landscapedriven, among others. However,
they all centred on a relatively consistent set of objects, primarily religious and historical in na
ture. The main focus was on churches and monasteries associated with Old Rus. Additionally,
several sites within or just outside the city limits were connected to Kyiv’s earliest history.
Among the principal attractions, the Caves Monastery complex stood out as particularly signifi
cant4. From this perspective, the study of the bell tower of the KyivPechersk Lavra is relevant
and important.
Analysis of recent research and publications. A. Kizlova has drawn attention to how orga
nized groups visited the Great Bell Tower in the late 19th – early 20th c.5 However, most studies
dedicated to the Great Lavra Bell Tower6 focus on its essence as an architectural monument.
The aim of this paper is to trace the main features of mentions of the Great Bell Tower in
works by the Orthodox visitors to Kyiv, who described their reactions to this tower seen from
1 Bala H. Landmarks in urban space as signs. Current urban studies. 2016. № 4. P. 409.
2 Katchanovsky I., Kohut Z., Nebesio B., Yurkevich M. Historical dictionary of Ukraine (2nd ed.). Lanham, Toronto, Ply
mouth: Scarecrow Press, 2013. P. 307.
3 Бублик В. Путеводитель по Киеву и его окрестностям: с адресным отделом, планом и фототип. г. Киева. Киев:
Кульженко, 1894. С. 56–57.
4 Bilenky S. Imperial Urbanism in the Borderlands: Kyiv, 1800–1905. Toronto: University of Toronto Press, 2018. P. 41.
5 Кізлова А. Велика дзвіниця й організовані групи, що відвідували КиєвоПечерську Успенську лавру (кінець
ХІХ – поч. ХХ ст.). Історико-краєзнавчі дослідження: традиції та інновації: Мат. IV Міжнар. наук. конф. (Су-
ми, 28–29 листопада 2019 р.). Суми: Цьома, 2019. Ч. 1. С. 45–49.
6 Горіна А., Рехліцький О. Історія та особливості архітектури великої лаврської дзвіниці. Архітектурний вісник
КНУБА. 2017. Вип. 11–12. С. 305–309; Дрофань Л. Сходження до вершини: Про реставрацію Лаврської дзвіниці.
Сучасні проблеми дослідження, реставрації та збереження культурної спадщини. 2012. № 8. С. 247–256; Мате
ріали до бібліографії КиєвоПечерської лаври: Науководопоміжний бібліографічний покажчик / Упор. Мар
ченко О. Київ, 2006. С. 171–173; Рутковська О. З історії реставрації Великої лаврської дзвіниці. Нові відомості
про іконопис куполу. Відлуння віків. 2011. Вип. 1–2 (14–15). С. 53–57; Сіткарьова О. Архітектурний ансамбль
Печерського містечка у Києві наприкінці XVII – на поч. ХVIII ст. Сучасні проблеми дослідження, реставрації
та збереження культурної спадщини. 2017. № 12–13. С. 251–265.
Siverian chronicle. 2025. № 3
87
afar. This study seeks to analyse how travellers and observers portrayed their impressions of this
iconic structure as it came into view, often serving as their first glimpse of the city.
By examining these accounts, it is possible to gain insight into the bell tower’s significance
as a landmark and its impact on visitors’ perceptions of Kyiv.
Presentation of the main material. Metropolitan Platon (Levshin)7, in his account from Ju
ne 2, 1804 described first seeing the Lavra’s bell tower from about 20 versts (approximately
21 km) away. Even in the dim evening light, the tower appeared as a tall column, dominating the
skyline. As travellers approached the Dnipro, the entire Lavra complex came into view, descri
bed as “raising its majestic head above everything else” on a high hill opposite the river cros
sing8. The text illustrates how the Great Bell Tower frames the experience of beholding Kyiv
from a distance, making it a key point of recognition for the city. The evening theme generates a
certain mood, influencing the architecture in a way that is slightly dark.
This account aligns closely with that of Dmytro BantyshKamensky, a Junker of the Moscow
Archive of the College of Foreign Affairs9. In his “Journey to Moldova...”, D. BantyshKa
mensky noted that on July, 4th, 1808, the Great Lavra Bell Tower was visible from even further
away – 29 versts (approximately 31 km) beyond Brovary10. This consistency in different sources
underscores the exceptional height and prominence of the bell tower. It is noteworthy that the
author already mentions the bell tower when describing his departure from Kyiv. He was pro
bably looking at the city while he saw the bell tower. D. BantyshKamensky noted that the bells
of the Lavra could be heard as far as the St. Nicholas Monastery11, arousing the mystery of the
audibility of the Lavra and the exhibition of how the Lavra’s acoustic presence and its impact
stretched from visual to hearing landmarks of Kyiv and its environs.
Pavel Svinyin, a Moscow official and amateur historian, wrote about his journey to Kyiv in
“Pechersk Lavra and Caves” (1815)12. He described the challenging terrain of “gloomy pine fo
rests and sandy ravines” that stretched for about 19 km from Brovary13. The sudden appearance
of the golden cross of the Lavra bell tower through the clouds marked a dramatic moment in his
travels, inspiring rapid enthusiasm among his fellow travellers, who shouted to each other “Ky
iv!”14. The narrative of P. Svinyin underscores the bell tower’s role as a beacon to pilgrims and
tourists, outlining its clear visibility from a great distance and its emotional connection with the
observers.
That same year, Aleksey Levshin, a nobleman and student from Kharkiv University15, offe
red a more poetic description in his “Letters from Little Russia”. A. Levshin portrayed the Lavra
and its bell tower as “a terrifying giant colossus”16, emphasizing its imposing presence on the
landscape. He painted a vivid picture of Kyiv’s dramatic setting, with the city rising on a steep,
50sazhen high hill covered in shrubs. A. Levshin noted the huge bell tower crowning the hill,
along with goldendomed churches that dazzled the eyes. Interestingly, he juxtaposed the gran
deur of the Lavra complex with “poor huts scattered in the bushes”17, highlighting the socioeco
nomic diversity of the area. The use of vivid imagery, such as the “terrifying giant colossus” and
the “dazzling” golden domes, demonstrates the strong impression the Lavra made on visitors.
The use of such strong, evocative language suggests that A. Levshin was deeply impressed by
the structure’s size and dominance over the landscape. His portrayal goes beyond mere physical
description, conveying the emotional impact the bell tower had on him as a visitor.
Two years later, in 1817, Prince, governor in Volodymyr Ivan Dolgorukov18 provided an ac
count that focused on the journey to Kyiv and the anticipation of seeing the Lavra. He described
a “ridge of majestic mountains with rocks”19 stretching almost to Kyiv along the Dnipro20, prai
sing the beauty of the surroundings. I. Dolgorukov noted similarities in the landscape to
7 Кізлова А. Усамітнення в натовпі: соціальні взаємодії братії при шанованих святинях КиєвоПечерської Успен
ської лаври (1786 р. – перші десятиліття XX ст.). Київ: Гранмна, 2019. С. 594.
8 Снегирев М. Жизнь московского митрополита Платона. Путешествие высокопреосвященнейшего Платона,
митрополита Московского, в Киев и по другим российским городам в 1804 г., собственною рукою с замечания-
ми его писанное. (1856). Москва: Типя Ведомостей Московской городской полиции. Ч. 2. Приложение.
9 Кізлова А. Усамітнення в натовпі... С. 594.
10 Б[антыш]К[аменский] Д. Путешествие в Молдавию, Валахию и Сербию. Москва: А. Решетников. Москва,
1810. С. 183.
11 Там само. С. 155.
12 Кізлова А. Усамітнення в натовпі... С. 595.
13 [Свиньин П.]. Печерская Лавра и пещеры. Отечественные записки. 1818. № 1. С. 1–2; Свиньин П. Печерская
лавра и пещеры. Сын отечества. 1816. № 36. С. 123–124.
14 Кізлова А. Усамітнення в натовпі... С. 595.
15 Левшин А. Письма из Малороссии. Харьков: В Унив. Типи, 1816. С. 85.
16 Там само. С. 89.
17 Там само.
18 Кізлова А. Усамітнення в натовпі... С. 596.
19 Долгорукий И. Путешествие в Киев в 1817 г. Москва: Имп. Ово истории и древностей рос. при Моск. унте,
1870. С. 105.
20 Там само. С. 105.
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P. Svinyin’s account, mentioning a sandy forest similar to the one leading to Kyiv from Brovary
(Долгоруков, 1870, с. 105). His description of tantalizing glimpses of the Lavra, which seemed
close but then disappeared with each turn of the road21, builds a sense of anticipation and per
haps spiritual journey.
Fyodor Vigel described his approach to Kyiv, where he hadnʼt been for 21 years, in July
1823, on his way to assume the duties of vicegovernor of Bessarabia22: “I was troubled by a bo
il on my side during the journey. In my sleep, I must have turned awkwardly somehow, as an ex
tremely sharp pain woke me up early on the 17th. I soon forgot about it: on the distant horizon,
through the branches of trees, something flashed before me. I was approaching the last station,
Brovary, and this was the Pechersk dome of the bell tower, a beacon of Orthodox faith, to which
tens of thousands of pilgrims, upon seeing it from afar, bow and cross themselves annually. Very
rarely have I cried from sadness, almost never from joy: but here, tears came from nowhere. A
feeling both native, religious, and patriotic was aroused in me by this momentary gleam, which
soon disappeared behind the trees”23. This text reflects the author’s deep emotional connection
to Kyiv, a city he had not visited in 21 years. As a man, he did not respond with any observable
emotions including joy, which is why the way he saw the bell tower remains all the more speci
al. He also explains that the tower is a symbol of homecoming and being reconnected with his
roots for a long time, which is a crop of immense religious importance.
Officer and writer Petr Habbe, returning from a special mission in Volhynia in 182624, des
cribed seeing Kyiv from afar: “The first welcoming sight for me was the bell tower of the Caves
Lavra; it was already visible 25 versts away, rising above the forest. As we drew closer to the ci
ty, it moved to the right, like a subject of a phantasmagoria; but as we approached from Kyiv to
Vasylkiv, the view became even more captivating: then the bell tower, running into the forest,
seemed to hurry to hide from the ungrateful one who decided to leave the beautiful capital of
Vladimir. The peaks of St. Michael Golden Domed Monastery and the dome of St. Sophia also
appeared little by little, as well as other crosses of the churches of the blessed city; but scattered
over a large area, they did not produce a great effect”25. This extract offers a fascinating depicti
on of the landscape and the view of the city as the visitor came closer, which was however with
the bell tower appearing through the trees and “disappearing” in the forest. It also emphasizes
the emotional value of the visit to Kyiv for the author. The presence of other landmarks is also
noted, such as St. Michael’s GoldenDomed Monastery and St. Sophia Cathedral, but the writer
mentions that their varied character across a wide area somehow eliminated their coherent vision
compared to the Great Bell Tower.
Michael Zhdanov, a nobleman and Senior Desk Officer of the Department of State Property
from St. Petersburg, wrote in his travel notes after August 183826 that he saw the golden dome of
the Lavra from a distance of 10 versts (about 11 km). As he approached Brovary, he could make
out all the golden domes of the churches and the majestic bell tower towering over the surroun
dings. He asked the driver if it was the bell tower of the Lavra, and the driver answered that it
was27. M. Zhdanov’s emotional response to the bell tower is evident in the exclamation marks
that punctuate his descriptions28. The mention of the writer of the very visible dome of Lavra mi
les away, the aesthetic sides of Lavra are very delicately pointed out, thus implying that the
grandeur of the Lavra monastery is shown through Kyiv and its religious architecture.
Andrii Muravyov, a nobleman and writer, Member of the general presence of the Asian De
partment Ministry of Foreign Affairs provided a poetic description in August 184329. He descri
bed that during a thunderstorm, as they approached Kyiv, the golden dome of the Pechersk bell
tower suddenly shone like a certain luminary of this wonderful night. And upon exiting the fo
rest, the entire Lavra was instantly illuminated, and above all the heads of the churches, the whi
te column of the bell tower rose in a fiery wreath, like a majestic apparition over the elements,
from which lightning streamed, and its muffled ringing of bells echoed the thunder30. Mura
21 Долгорукий И. Путешествие в Киев в 1817 г. С. 105.
22 Вигель Ф. Записки: У 2 кн. Москва: Захаров, 2003. Кн. 1. С. 2.
23 Вигель Ф. Воспоминания. Ч. 6. Москва: Катков, 1865. С. 68–69.
24 Габбе П. Русский биографический словарь: У 25 т. Москва: Типя Г. Лисснера и Д. Собко. 1914. Т. 4: Гааг –
Гербель. С. 7.
25 Габбе П. Прогулка за Днепром (Окончание). Московский телеграф. 1827. Ч. XIV. Отд. І. С. 19.
26 Кізлова А. Усамітнення в натовпі... С. 598.
27 Жданов М. Путевые записки по России, в двадцати губерниях: С.Петербургской, Новгородской, Тверской,
Московской, Владимирской, Пензенской, Саратовской, Тамбовской, Воронежской, Курской, Харьковской, Ека
теринославской, Полтавской, Киевской, Черниговской, Могилевской, Витебской, Псковской, Ярославской,
Костромской, Нижегородской и Симбирской. СанктПетербург: В. Поляков, 1843. С. 148.
28 Там само. С. 149.
29 Кізлова А. Усамітнення в натовпі... С. 599.
30 Муравьев А. Путешествие по святым местам русским. СанктПетербург: Тип. ІІІ отд. собств. Е.И.В. канцеля
рии, 1844. С. 1–2.
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vyov’s account presents the bell tower as a sublime, almost supernatural presence in the
landscape.
Contributor to the newspaper «Odessa Bulletin» A. Kovalenkov vividly depicts the bell to
wer in Kyiv Caves Lavra (1857)31: “The 44sazhen (about 94 m) bell tower rises as a majestic
guardian of the sanctuary”32. A. Kovalenkov also described the deep, difficult to traverse sands
near Brovary, heralding the proximity of the Dnipro. He dwelled in detail on how hundreds of
pilgrims from all corners of vast Russia, overjoyed that they would soon see Kyiv, forgot all the
hardships of the journey through the Kyiv sands and joyfully began to embrace and congratulate
one another. He noted that one had to witness such a sight to appreciate its full significance, for
here the traveller forgets all the deprivations, all the dangers, sometimes of a journey of thou
sands of miles, gains new, refreshing strength, and greets the emerging cross of the Lavra bell
tower with an almost childlike cry33. The piece as a whole suggests that A. Kovalenkov was a
very observant, empathetic, and skilled author who could perfectly describe and express the phy
sical and emotional aspects of the plight to Kyiv in the middle of the 19th c. There is no way to
know the personal convictions of A. Kovalenkov, but he certainly knows and honours the impor
tance of the pilgrimage spiritually and the Kyiv Caves Lavra.
Retired active civil servant adviser Oleksandr Bashutsky34, writing between 1853 and 1857,
addresses the addressee, a conditional “friend”, reminding: “You have stopped many times, after
leaving Brovary (the last station before Kyiv) at that line where the holy mountains of our Russi
an Jerusalem first appear, still in unclear, bluish outlines. On the moving horizon, more than on
ce along the hilly strip of their edges, searching with your eyes for bodies and souls, shining
through the haze of the blue distance, stars, golden points of domes and the Lavra bell tower
gleaming high above them, you crossed yourself, with an inexplicable calmness, but with an in
tensified heartbeat. You remember the feelings, thoughts, considerations, and external impressi
ons, everything that the view of these mountains produced in you”35. This text highlights how
Kyiv’s skyline can be seen from far away, particularly describing the domes and the Lavra bell
tower with the emphasis on the former. This passage also introduces O. Bashutsky as a brilliant
wordsmith who possesses a profound admiration for the cultural and spiritual aspects of Kyiv.
His Grace Sava, who was at that time the Bishop of Polotsk and Vitebsk (Савва, 1902), wro
te about his trip to Kyiv in 1870, that in the morning of July 29th, in clear sunlight, he saw with
admiration the golden dome of the high Lavra bell tower from the Brovary station 27 versts
away, and as he approached Kyiv, the magnificent panorama of the sacred Kyiv hills began to
unfold wider and wider before his eyes36. This text conveys a sense of awe and reverence for the
sight of Kyiv, particularly its religious landmarks. His attitude towards the bell tower: The au
thor’s attitude is one of deep admiration and reverence. The author viewed the Lavra Great Bell
Tower as an impressive and significant landmark.
Count, Major General Serhiy Sheremetev37 mentioned in the description of a trip to Kyiv for
a few days in the spring of 1877 that it was a clear spring evening when his train was quietly ap
proaching Kyiv. Starting from Brovary, it slowly moved across the majestic Dnipro bridge, “and
a wonderful picture opened up before us. In the twilight, the domes of the cathedrals and the bell
tower of the Great Church of Pechersk stood out against the clear sky”38. The author’s vivid and
poetic description suggests his strong emotional connection to the city and its religious land
marks, emphasizing their beauty and spiritual significance as seen from the approach to the city.
I. B[?]rov, a pilgrim from the Saratov province who visited Kyiv on June 8th, 1890, left the
following account: “"Kyiv, Kyiv!" people in the train carriage started saying. All faces lit up
with smiles. Evidently, all the Orthodox were filled with that feeling of reverence which draws
thousands of Godlovers to Kyiv’s holy sites. At least, that’s how it seemed to me; everyone ru
shed to the windows and platforms, as if each wanted to see the beauty of the city faster and mo
re than others. But it was still far away, seemingly hidden in a haze. Only the goldendomed
Lavra bell tower stood out, rising majestically towards the clouds. It can be seen from dozens of
versts away, though not for long. Closer to the city, the pine forest near the Dnipro and various
woods obstruct the view. But once past the forest ... it suddenly appears before you by the Dnip
31 Кізлова А. Усамітнення в натовпі... С. 601.
32 Коваленков А. КиевоПечерская лавра: (Из путевых заметок). Одесский вестник. 1857. № 99. С. 3.
33 Там само. С. 3.
34 Кізлова А. Усамітнення в натовпі... С. 601.
35 [Башуцкий А.]. Письмо к приятелю, оттуда и отсюда: (путешествие в Неаполь и КиевоПечерскую лавру).
СанктПетербург: Королев и комп., 1858. С. 48–49.
36 Савва, архиепископ Тверской и Кашинский. Хроника моей жизни: Автобиографические записки высокопре
освященного Саввы, архиепископа Тверского и Кашинского. Сергиев Посад: 2я типя А. Снегиревой, 1902. Т. 4:
1868–1874 гг.
37 Кізлова А. Усамітнення в натовпі... С. 603.
38 Шереметев С. Киев. СанктПетербург: Стасюлевич, 1877. С. 5.
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ro in all its grandeur”39. This excerpt captures the energy and awe of the travelers, highlighting
the spiritual significance of Kyiv for believers. Among the cityʼs sacred landmarks, the bell to
wers stand out as especially meaningful. The writer stresses that Lavra’s belfry is the first buil
ding visible from heaven in front of you as an architect, a confirming part of the city. The author
uses vivid language to convey his impression of the tower, highlighting both its beauty and
structural strength. The author instils a sense of excitement in the reader by showing the place in
steps, with the bell tower as the main element of the view.
In the report about the journey of students from Pereyaslav Theological School to Kyiv in
1892, it is described how from a distance, 40 versts (about 42 km) away, the slender Lavra bell
tower appeared in the misty distance like a poplar tree40. And on July 21th, it was already clearly
visible from the window of the guest building on the hill41. This account portrays the Lavra bell
tower as a striking landmark that served as both a physical guide and a source of anticipation
and wonder for pilgrims and visitors approaching Kyiv in the late 19th c. The author’s detailed
and somewhat poetic description suggests a deep appreciation for the bell tower’s beauty and
significance.
In 1894, a group of schoolchildren from a school located 400 versts (about 427 km) from
Kyiv, near Kremenchuk, embarked on a journey to Kyiv. Their main purpose was to visit the
Kyiv Caves Lavra. On May 23, the children eagerly awaited their first glimpse of the Lavra. The
day was warm and calm, so the captain allowed everyone to stay on the upper deck of the steam
boat. When they were still 40 versts (about 43 km) from the city, the cross of the Lavra bell to
wer gleamed in the distance on a hill through the haze. The children reverently removed their
hats and made the sign of the cross. As they approached Kyiv, the children’s anticipation grew.
They were struck by the majestic view of the city: magnificent bridges across the Dnipro, mo
nasteries in the forests, grand temples with gilded domes, and of course, the Lavra with its out
standing bell tower. Many children turned pale and wept with joy, overwhelmed by impressi
ons42. An account by Priest Vladimir Markov from the Kustolovskaya public school in Poltava
province states, that the group travelled by steamship. Early in the morning on May 24, the ma
jestic, goldheaded bell tower of the Lavra shone in front of the children 40 versts from Kyiv on
the horizon. Everyone took off their hats and reverently made the sign of the cross43. These ac
counts not only describe the children’s physical journey to Kyiv and the Lavra, but they also re
veal the attitudes of our authors and their views of the bell tower. The authors were deeply im
pressed by the Lavra bell tower. They felt that it held great spiritual and religious importance.
Through their writings, they sought to convey their feeling of wonder and respect, as they saw
the Lavra bell tower not merely as a symbol of spiritual power but as a proof of the religious and
cultural importance of Kyiv.
Major General Mykola Repin, director of the Mikhailovsky Voronezh Cadet Corps44, provi
ded the following account of his journey to Kyiv on July 24, 1894: “As the train approaches Ky
iv, it travels for about 15 versts (approximately 16 km) through a beautiful pine forest. Even
from a distance, the bell tower and churches of the Kyiv Pechersk Lavra, as well as other temp
les on the high bank of the Dnipro, become visible”45. M. Repin describes this view as delightful
and he notes that this striking picture involuntarily compels travellers to bare their heads and
make the sign of the cross before the holy sites of the ancient Russian capital46. M. Repin pays
particular attention to the Lavra’s bell tower, calling it one of the most remarkable structures. He
mentions that its total height, including the cross, is 46 sazhens (about 98 m). From the top of
this tower, one can see the surroundings for up to 50 versts (about 53 km)47. The general empha
sizes that the bell tower is visible from the route and serves as a prominent reference point, sym
bolizing Kyivʼs religious significance. The writer’s gesture of removing his hat and making the
sign of the cross indicates deep respect for the Lord and the sacred structures, including the bell
tower. He describes the bell tower with great amazement. On the whole, Major General Repin
not only delineates the physical splendidness of Kyiv’s nearness but also the tremendous emo
tional and spiritual influence that travellers felt in the late 19th c. through his description.
39 Бров И. Письма паломника. Письмо с пути первое. Саратовские епархиальные ведомости. 1890. Вып. 17.
Отд. неоф. С. 702–709.
40 П[амфил] Л. Путешествие учеников Переяславского духовного училища в Киев на поклонение святыне. При-
ложение к церковным ведомостям. 1892. Вып. 34. С. 1177.
41 Там само.
42 А.Б. Экскурсия учеников в Киев. Образование. 1894. Вып. 3. Отд. 2. С. 57.
43 Марков В. Паломничество учеников и учениц Кустоловской народной школы, Полтавской губернии, на по
клонение святыням Киевским. Прибавления к церковным ведомостям, издаваемым при Святейшем правитель-
ствующем синоде. 1894. Вып. 33. С. 1154.
44 Репин Н. Образовательные прогулки по России. 1894–1902. СанктПетербург: А. Бенке, 1903. С. 13.
45 Там само.
46 Там само. С. 14.
47 Там само.
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It is described in the work by the parish priest from Samara province Aksenov48 (visited Ky
iv between October, 15 and 17, 1895), that the group was travelling by train, and one of the ex
perienced fellow travellers in the railcar, influenced by reverence from approaching the holy ci
ty, unprompted, loudly described the state of the pilgrims approaching the holy city, and how the
sight of the bell tower’s golden dome rejuvenated their spirits: “The travellers are exhausted
from fatigue, barely dragging their feet, and their gazes ask: will you soon appear, will you soon
appear, holy city? But then to them, weary at last, the great Lavra bell tower with its golden do
me flashed between the trees of the thinning forest and rejoiced them”49. The bell tower symbo
lizes the pilgrim’s ultimate goal, representing a significant milestone in their spiritual journey. It
is also depicted as the earliest on the pilgrim’s road, the “holy city” is portrayed as a destination
that tests the pilgrims with physical exhaustion, yet fills them with spiritual fulfillment upon
arrival, and the voices of the pilgrimʼs: expressing their emotions, align perfectly with the
author’s empathy for their struggles and his understanding of their spiritual journey. They expe
rience a lifechanging moment when they finally have the opportunity to see their goal.
This text contains a passage: “The train was rushing towards Kyiv, and as we approached,
something unusual was happening to all the passengers: due to the extreme tension of anticipati
on, no one could sit still. Suddenly, someone exclaimed, "Brothers, look! The bell tower of the
Lavra has appeared!". At that moment, everyone began to cross themselves fervently. It seemed
there was not a single person in our carriage who didn’t shed a tear of heartfelt joy and gratitu
de”50. The passage vividly illustrates the cultural and religious value of Kyiv and the Kyiv Caves
Lavra with its bell tower through the eyes and hearts of individuals at this point, demonstrating
how the mere vision of the city could bring about intense emotional and spiritual reactions.
Ivan Lebedev, a pedagogy teacher at the Chernihiv Eparchial Women’s School51, described a
journey of a group of students and mentors from June 16–20, 1897. He noted that the pilgrims
were fascinated by everything they encountered during their journey. He observed that the stu
dents eagerly questioned the elderly captain, who did his best to ensure their comfort and answer
their queries52. As a pedagogy teacher, I. Lebedev seems interested in the educational aspects of
the journey, noting how the students were eager to learn about their environment. His text also
conveys a sense of anticipation and excitement as the group approaches Kyiv: “"There, the Lav
ra is visible!" – the captain’s voice suddenly rang out, and everyone’s gaze turned in the directi
on of his outstretched hand. For a long time, the inexperienced eye searched in vain for the sil
houette of the Lavra bell tower, vaguely outlined in the misty distance. But then voices were he
ard: "I see it!" "I see it too!" <...> And indeed, almost everyone saw the tall bell tower, about 35
versts before reaching Kyiv”53. I. Lebedev’s depiction of the Lavra bell tower suggests that he
views its sighting as a triumphant moment in the pilgrimage, which symbolizes not only the gro
up’s physical journey but also their spiritual quest. The shared joy of seeing the tower highlights
the group’s unity in their devotion to Kyiv and its spiritual significance.
The writer Aristion Laskeev, a graduate of the St. Petersburg Theological Academy54, who
spent four days in Kyiv in midJune 1898, demonstrated his keen observational skills and his
ability to capture both the physical landscape and human reactions: “And there’s Kyiv, its hills
and ravines, houses on the slopes and mountain tops, literally drowning in the greenery of gar
dens, goldendomed churches, and the Lavra bell tower rising high above them!”55. The specific
mention of the Lavra bell tower “rising high above other structures” highlights its prominence in
the cityscape, suggesting that A. Laskeev sees it as a defining feature of Kyiv’s skyline. This
passage: “In the train car, everyone bared their heads and crossed themselves, while those who
were traveling to Kyiv for the first time stood up from their seats and admired through the win
dows the gradually unfolding wonderful picture of the city of holy sites”56, – demonstrates the
inquisitiveness of A. Laskeev in the field of human psychology and the cultural traditions. He
closely observes the people around him and their shared reverence for the sacred landmarks. Ty
pical expressions of respect, such as uncovering their heads and making the sign of the cross, re
flect the passengers’ reverence for the sacred place and apply to all travelers, no matter whether
it is their first visit or not. The contrast between seasoned and firsttime travelers adds depth to
48 Кізлова А. Усамітнення в натовпі... С. 607.
49 Аксенов Н. Из дневника путевых воспоминаний приходского священника. Прибавления к церковным ведомос-
тям. 1896. № 32. С. 1151.
50 Там само. С. 1152.
51 Кізлова А. Усамітнення в натовпі... С. 608.
52 Л[ебедев] И. Поездка воспитанниц Черниговского епархиального женского училища, окончивших курс, в Ки
ев для поклонения святыням. Черниговские епархиальные известия. 1897. Вып. 13. Ч. неоф. С. 492.
53 Там само.
54 Кізлова А. Усамітнення в натовпі... С. 608.
55 Ласкеев А. В колыбели Земли Русской – среди святынь и угодников Киевских. Извлечено из журнала Стран-
ник. 1898. № 11. С. 4.
56 Там само.
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his observations. The eagerness of new visitors to stand up and witness Kyiv, especially the Lav
ra bell tower, highlights the emotional and spiritual resonance of the city’s landmarks for firstti
me pilgrims and tourists. By describing Kyiv as a “city of holy sites” and noting the “goldendo
med churches”57, A. Laskeev acknowledges the city’s significant religious importance. His use
of the phrase “wonderful picture” to describe the unfolding view58 suggests his personal admira
tion for both the physical beauty and spiritual significance of the city.
A. Laskeev also described how he left Kyiv on a steamboat along the Dnipro, admiring the
scenery from the captain’s bridge: “But then it disappeared behind the winding banks of the
Dnipro, and only the shining dome of the Lavra bell tower was visible, and after some time, at a
distance of about twenty versts from Kyiv, even it was no longer in sight”59. This part describes
leaving by river, offering a new vantage point. This reinforces the earlier impression of the bell
tower’s height and significance as a landmark and shows A. Laskeev’s attention to how the ci
ty’s appearance changes from different angles and distances.
Overall, A. Laskeev’s work portrays him as a thoughtful observer who appreciates the multi
faceted nature of Kyiv – its natural beauty, architectural splendour, and spiritual significance.
The Lavra bell tower, prominently featured in his description, serves as a powerful visual sym
bol of the city’s religious importance. Through his vivid description and attention to his fellow
passengers’ reactions, A. Laskeev captures a moment of shared awe and reverence, highlighting
the bell tower’s role as both a physical landmark and a spiritual beacon for visitors to Kyiv. The
mention of his departure adds depth to the understanding of the author’s narrative style and his
ability to use the bell tower as a symbol of the Kyiv’s enduring presence in the traveller’s mind,
even as they depart.
In the book “In the South” (journey with the students on June 16, 17, 18, 1900), edited by
Teacher of the Samara Theological Seminary, candidate of theology, external councillor Kos
tyantyn Kazansky60, there is this description: “About 30 versts (32 km) away, they saw the cross
of the Lavra bell tower shining high on the hill, almost in the clouds. This was the most cheri
shed moment of the entire journey”61. The account written here not only focuses on the Lavra
bell tower but also portrays it as a significant channeling of strong feelings and a symbol of faith
for religious travellers. The writer’s respectful style and depiction of this moment as the high
light of the journey represent its mustvisit significance, not only as a building but also as a spiri
tual guide and the pilgrimage’s goal.
The priest and teacher at the Olonets Theological Seminary, Yevgeny Mertsalov62, wrote
about a trip with a student group on May 29, 1899. He described how everyone in the train car,
as if by agreement, rushed to the windows when the domes of the Vydubytsky Monastery glea
med ahead through the gaps between the trees. He emphasized that further on, the golden domes
of the Kyiv Caves Lavra shone, above which the majestic and graceful Lavra bell tower rose and
dominated. The multidomed Great Church also shone, while the churches above the caves were
barely visible63. The author emphasized: “The heart is involuntarily filled with a sense of reve
rence and delight, the hand itself rises for the sign of the cross. And look what’s happening in
the car then: everyone crowds at the windows, all faces are bright, joyful and content, some are
crossing themselves, others are making deep bows, and some (not many) are not ashamed and
do not hurry to wipe away the tears of gratitude to the Lord God that have welled up in their
eyes, for allowing them to reach the holy sites of Kyiv”64. Being both a priest and a teacher,
Ye. Mertsalov revealed the beauty of Lavra in different ways, combining religious and educatio
nal perspectives, with the admiration for Lavra’s architectural beauty and spiritual significance.
He demonstrated his emotional and spiritual state following the observation of the Lavra and its
bell tower, and that of the other people, showing how both its worshipers and others have their
faith affected by it. The writer not only showed the appearance of the constructions but also des
cribed the exposure of the bells on the Lavra church tower, the dome of the Great Church, and
the concealment of the cave churches within the rocks. The description of passengers’ reactions
underscores the common spiritual experience and the bell tower’s status as a main destination
for religious devotees.
57 Ласкеев А. В колыбели Земли Русской – среди святынь и угодников Киевских. С. 4.
58 Там само.
59 Там само. С. 19–20.
60 Кізлова А. Усамітнення в натовпі... С. 608.
61 На юге: Путевой дневник воспитанников Самарской духовной семинарии / Ред. К. Казанский. Самара: Типя
Самар. духов. консистории, 1900. С. 44.
62 Кізлова А. Усамітнення в натовпі… С. 608.
63 Мерцалов Е. От Петрозаводска до Иерусалима и обратно (путевые заметки и впечатления паломника). Моск
ва: Индрик, 2014. С. 13.
64 Там само.
Siverian chronicle. 2025. № 3
93
The teacher of the Velemichi churchparish school, A. Rozdialovska (her group had been to
Kyiv on August 8, 1902)65, described how the city gradually disappeared into the mist, and when
the dome of the Lavra bell tower sank into it, the children traveling on the steamboat “made the
sign of the cross, took a deep bow – a final greeting to Kyiv – and silently sat down on the ben
ches”66. During a trip with children, A. Rozdialovska played the role of both a leader and a wat
cher, observing and taking notes, thereby emphasizing her dual role as a guide and an observer.
The description of the children’s actions – making the sign of the cross and taking a deep bow –
expresses the profound emotional and spiritual impact of the Lavra bell tower on individuals,
even though it is no longer visible. The bell tower is presented here as a symbol of the entire city
of Kyiv. Its disappearance highlights the end of the visit and leads to the last expression of res
pect. The simultaneous acts of the children (crossing, bowing, sitting) are examples of their har
monious existence with the moment and thus, a leveling of their perceptions of the situation. The
imagery of it slowly disappearing into the mist adds a feel of gloominess in the departure that
the bell tower has as it is the last connection to the protected city.
The teacher of the twoclass Cherniatyn school, V. Cherniavsky67, wrote about May 26,
1903, that his student group woke up in the train at dawn, anticipating Kyiv. After Boyarka stati
on, all the students began to look for the city on the horizon: “But then something flickered in
the far east, glittered and began to grow smoothly, rising higher and higher; it was the Lavra bell
tower that appeared; behind it, churches, factory chimneys, and roofs of buildings began to take
shape in a solid mass”68. As a teacher leading a student group, V. Cherniavsky paid close attenti
on to the students’ experiences and the gradual revealing of the city, showing his role as both
educator and observer. The description of the students waking early and eagerly looking for the
city highlights the excitement and anticipation surrounding the visit to Kyiv. The Lavra bell to
wer is described as the first visible structure of Kyiv, emphasizing its height and significance in
the city’s skyline. Poetic description of the bell tower suggests a sense of wonder and admirati
on. The bell tower is described individually, while other buildings (churches, factories, roofs)
are mentioned as a “solid mass”, further emphasizing the bell tower’s distinctive presence. This
account portrays the Lavra bell tower as a striking, aweinspiring structure that served as both a
physical landmark and a symbolic gateway to Kyiv.
Deacon Vikentiy Filippovich noted about his trip in 1911 that “When approaching the Lavra,
from afar, the majestic goldendomed Lavra bell tower draws attention”69. This text refers to the
author’s deep respect and admiration for the bell tower design, presence and dominance in the
landscape. The bell tower is portrayed as the first feature that “draws attention”, suggesting that
it establishes its presence as a defining symbol of the approaching Lavra complex.
The priest Ivan Korolyov, who arrived to Kyiv on August 8, 1912 to the opening of the relics
of St. Joasaph of Bilhorod wrote: “We are approaching Kyiv. It’s still far away, but the Lavra
bell tower is visible. My heart trembled from the excitement that seized it”70. The message of the
text is designed in such a way as to provide the entire gamut of emotional and spiritual experien
ces that the author may have undergone just by the mere sight of the bell tower. In the text itself,
the bell tower is the reason why the city of Kyiv is mentioned, which suggests its centrality as
the city’s primary and most recognizable landmark. The author’s vivid account of his emotional
reaction seemingly overshadows the tower’s role as a functional building, instead presenting it
as a sacred symbol of pilgrimage.
N. Lavbenska, describing the trip to Kyiv of the students of the Ustyug Eparchial Women’s
School who completed their course of study in the 1911–1912 academic year, mentioned July 6:
“Far, far away from Kyiv, the numerous churches of the mother of Russian cities are already vi
sible, especially the Lavra bell tower and the St. Michael’s GoldenDomed Monastery tower
above and sparkle in the sun with their golden domes”71. For N. Lavbenska, the Lavra bell tower
is a magnificent and aweinspiring landmark that serves as a point of reference not only Kyiv but
also for its historical and religious cultural identity. The writer demonstrates her appreciation for
the tower’s beauty and its role in creating a strong first impression of the city. The emphasis on
its visibility from a distance and its golden, sunlit dome underscores the idea that the bell tower
65 Кізлова А. Усамітнення в натовпі... С. 609.
66 Роздяловская А. Паломничество учеников Велемичской Церковноприходской школы, Мозырскаго уезда, во
время летних каникул текущего 1902 г. Минские епархиальные ведомости. 1902. Отд. неоф. № 22. С. 512.
67 Кізлова А. Усамітнення в натовпі... С. 610.
68 Чернявский В. Паломничество учеников и учителей Чернятинской второклассной школы в г. Киев. Подоль-
ские епархиальные ведомости. 1903. № 27. Ч. неоф. С. 913.
69 Филиппович В. Поездка в Киев. Варшавский епархиальный листок. 1912. № 3. С. 43.
70 Королев И. По случаю годовщины открытия св. мощей святителя Иоасафа. Енисейские епархиальные ведомос-
ти. 1912. № 22. Ч. неоф. С. 34–35.
71 Лавбенская Н. Воспоминание о поездке на юг России воспитанниц Устюжского Епархиального женского учи
лища, окончивших курс учения в 1911–1912 учебном году. Прибавления к Вологодским епархиальным ведомос-
тям. 1913. № 21. С. 620.
Сіверянський літопис. 2025. № 3
94
is a key feature shaping visitors’ expectations and impressions of Kyiv. For the students on this
trip, the sight of the bell tower likely marked a memorable moment in their educational and cul
tural experience.
Nikolai Stoikov, a priest from Chisinau who was passing through Kyiv with a group of pri
ests on June 4, 1912, emphasized that the Great Lavra Bell Tower majestically stands out and
dominates the Pechersk Heights along with the golden domes of the Great Lavra Church (Dor
mition Cathedral), without specifying exactly how he first saw it72. The author’s word choice,
for example, “majestically stands out” and “dominates”, shows his admiration and amazement
for the towering clock building. Incidentally, by mentioning the clock tower alongside the gol
den domes of the Cathedral, the author emphasizes the architectural and spiritual significance of
the buildings within the Kyiv Caves Lavra complex. The entire article thus reveals the Great
Lavra Bell Tower as a magnificent structure that deeply impressed the author, thus making it a
focal point of both the spiritual and physical skylines of Kyiv.
Conclusion. When all of these reports coming from different periods of time and are told
from the diverse perspectives of clergy, laypeople, local travellers, and visitors from other pro
vinces are considered together, they evoke the Lavra bell tower in a distinctive manner. The des
criptions mostly highlight features that are first seen from a distance: the way the bell tower rea
ches towards Kyiv’s sky and the striking view of its golden dome. Additionally, they reflect a
shift in focus to the moral and spiritual aspects, which serve as an incentive for pilgrims to visit.
The architectural design of the tower – both its height and shape – is also frequently mentioned
as a distinctive feature. Most of the analysed papers noted that, in addition to it being visible on
ly from a distance, there were some accounts of sightings from 35–40 versts (approximately 37–
42 km) west of the river Dnipro, and from 45 versts (48 km) – while on the train. A number of
sources provide data regarding the changes in the human population through the years, referring
to one nuclear family of five members, who were the first to notice the brilliant golden domes
and the crosses of the bell tower radiate in the sunʼ light from far outside Kyiv. This sight was
the reason they experienced such overwhelming emotions, or, in other words, developed a sense
of awe. Examples of this include a person leaning against the tower in the passage and a girl pas
sing near the tower, praying in a low voice. The tower was visible both upon arrival and at the ti
me of departure. The buildings and towers are the only lasting connections between the city and
the people who depart from it. Thus, the Lavra bell tower was truly an unmatched ornament and
symbol of Kyiv. It was frequently observed and described by travellers and pilgrims, who admi
red the tall, slender shape of the Church and the gleam of its domes. The image of the Kyiv Ca
ves Lavra, its main shrine, was inextricably connected to the magnificent bell tower, which was
an astonishing sight due to its height, massiveness, and incredible design. Seeking the Lavra bell
tower is a custom among religious people, distinguished and easily recognized by travellers. The
tower is brought to life by these powerful albeit usually straightforward descriptions of people
who visited it. The Kyiv Lavra bell tower evolved into an emblem of the cityʼs spiritual and his
torical leadership – a ceremonial and dignified beacon for people who seek sanctification, and a
constant source of attraction and delight for all who were fortunate enough to know about it. It
can be argued that the Great Bell Tower was not only an architectural and spatial landmark, but
also a spiritual one for visitors to Kyiv.
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Kizlova Antonina – doctor of historical sciences, associate professor of the department of
history, faculty of sociology and law, National technical university of Ukraine «I. Sikorsky Kyiv
polytechnic institute»; senior researcher of the scientific and research department of the history
of Kyiv Pechersk Lavra and museum studies, National preserve «Kyiv Pechersk Lavra» (9 Lavr
ska str., Kyiv, 01015).
Кізлова Антоніна Анатоліївна – доктор історичних наук, доцент кафедри історії, фа
культету соціології і права, Національний технічний університет України «Київський по
літехнічний інститут ім. І. Сікорського»; старший науковий співробітник науководослід
ного відділу історії КиєвоПечерської лаври та музейництва, Національний заповідник
«КиєвоПечерська лавра» (вул. Лаврська, 9, Київ, 01015).
Email: ant_kiz@ukr.net
Дата подання: 1 жовтня 2024 р.
Дата затвердження до друку: 22 червня 2025 р.
Цитування за ДСТУ 8302:2015
Kizlova, A. The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox
travellers (the 19th – early 20th c.). Сіверянський літопис. 2025. № 3. С. 85–95. DOI: 10.58407/lito
pis.250309.
Цитування за стандартом APA
Kizlova, A. The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox
travellers (the 19th – early 20th c.) [Велика Дзвіниця КиєвоПечерської лаври як просторовий орієнтир
у творах православних мандрівників (XIX – початок XX ст.)]. Siverianskyi litopys – Siverian chronicle,
3, P. 85–95. DOI: 10.58407/litopis.250309.
|
| id | nasplib_isofts_kiev_ua-123456789-206032 |
| institution | Digital Library of Periodicals of National Academy of Sciences of Ukraine |
| issn | 2518-7430 |
| language | English |
| last_indexed | 2025-11-30T12:26:58Z |
| publishDate | 2025 |
| publisher | Інститут української археографії та джерелознавства ім. М.С. Грушевського НАН України |
| record_format | dspace |
| spelling | Kizlova, A. 2025-08-24T15:55:12Z 2025 The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) / A. Kizlova // Сіверянський літопис. — 2025. — № 3. — С. 85-95. — Бібліогр.: 19 назв. — англ. 2518-7430 https://nasplib.isofts.kiev.ua/handle/123456789/206032 726.591:281.9:910.4(47725) «18/19» 10.58407/litopis.250309 The purpose of the publication is to examine mentions of the Great Bell Tower in works by Orthodox visitors to Kyiv, focusing on their reactions upon seeing it from afar. By analyzing these accounts, we can gain insight into the bell tower’s significance as a landmark and its impact on visitors’ perceptions of Kyiv. Methods. It was taken into account that publications issued within the Russian Empire were subject to censorship, so authors and editorial boards had to adapt to this. This research adheres to principles of historical authenticity and impartiality, objectivity and historicism, employing a range of analytical approaches. To establish the historical context, the study utilizes methods of source discovery and evaluation, comparative historical analysis, and synthesis of information. These techniques allow for a comprehensive examination of the subject matter within its broader historical framework. Scientific novelty. This article is the first to comprehensively examine the works of Orthodox travelers who mentioned their distant sightings of the Great Lavra Bell Tower. Conclusions. When combining reports from different periods and diverse viewpoints – clergy, laypeople, local travellers, and visitors from other provinces – collectively, they evoke the essence of the Lavra bell tower. Descriptions primarily feature elements visible from a distance: its prominence against Kyivʼs skyline and the scenic view of its golden dome. They then shift to the spiritual aspect that motivates pilgrims, and the architectural design of its towers, noting both height and shape. Many accounts mention spotting the tower from considerable distances, such as 37–42 km west of the Dnipro river or 48 km away from a train. Sources describe the emotional impact on people first glimpsing the brilliant golden domes and crosses radiating in sunlight from afar. Examples include individuals leaning towards the tower in reverence or praying softly as they passed nearby. The tower was a constant presence, visible both upon arrival to and departure from Kyiv. It served as a connection between the city and travellers, becoming an unparalleled ornament and symbol of Kyiv. Visitors and pilgrims alike admired its tall, slender form and the radiance of its domes. The image of the Kyiv Caves Lavra became inextricably linked with its magnificent bell tower, which itself was an astonishing sight due to its height, massiveness, and incredible design. Seeking out the Lavra bell tower became a custom for religious people and a point of interest for travellers. These powerful yet often straightforward descriptions from various observers brought the tower to life. The Kyiv Lavra bell tower evolved into a remarkable emblem of the city’s spiritual and historical leadership, a ceremonial beacon for those seeking sanctification, and a constant source of attraction and wonder for all who knew of it. It is possible to argue that the Great Bell Tower was not only an architectural and spatial, but also a spiritual landmark for visitors to Kyiv. Мета статті – дослідити згадки про Велику дзвіницю у творах православних відвідувачів Києва, зосереджуючись на їхніх реакціях при першому погляді на неї здалеку. Аналізуючи ці описи, ми можемо зрозуміти значення дзвіниці як орієнтира та її вплив на сприйняття Києва серед відвідувачів. Методологія. Враховано, що публікації, видані в Російській імперії, підлягали цензурі, тому автори та редакції мусили пристосовуватися до цього. Це дослідження базується на принципах історичної достовірності та неупередженості, об’єктивності та історизму, застосовано низку аналітичних підходів. Для встановлення історичного контексту в роботі використано методи виявлення та оцінки джерел, порівняльно-історичного аналізу та синтезу інформації. Все це дає змогу всебічно розглянути предмет дослідження в його ширшому історичному контексті. Наукова новизна. У статті вперше всебічно розглядаються твори православних мандрівників, які згадували про те, як здалеку побачили Велику лаврську дзвіницю. Висновки. Якщо поєднати повідомлення з різних періодів та різноманітних поглядів – духовенства, мирян, місцевих мандрівників та відвідувачів з інших губерній – вони разом передають сутність Лаврської дзвіниці. Описи переважно зосереджуються на елементах, видимих здалеку: її спрямованість до київського неба та мальовничий вигляд її золотого купола. Потім мандрівники переходять до духовного аспекту, що мотивує паломників, та архітектурного дизайну її веж, відзначаючи як висоту, так і форму. У багатьох описах згадується про те, що дзвіницю було видно зі значних відстаней, наприклад, з 37–42 км на захід від Дніпра або з 48 км від потяга. Джерела містять згадки про емоційний вплив на людей, які вперше побачили блискучі золоті куполи та хрести, що сяяли на сонці здалеку. Прикладами є ті, хто схилявся до дзвіниці з благоговінням або тихо молився, проходячи поруч. Дзвіниця була постійно присутньою, видимою як при прибутті до Києва, так і при від’їзді з нього. Вона була сполучною ланкою між містом і мандрівниками, ставши неперевершеною прикрасою та символом Києва. Відвідувачі та паломники однаково захоплювалися її високою, стрункою формою та сяйвом її куполів. Образ Києво-Печерської лаври став нерозривно пов’язаний з її величною дзвіницею, яка сама по собі була дивовижним видовищем завдяки висоті, масивності та неймовірному дизайну. Пошук Великої лаврської дзвіниці став звичаєм для прочан та об’єктом інтересу для мандрівників. Ці потужні, але часто прості описи різних спостерігачів надають дзвіниці додаткових життєвих рис. Києво-Печерська дзвіниця перетворилася на визначний символ духовного та історичного лідерства міста, церемоніальний маяк для тих, хто шукав святості, та постійне джерело замилування й подиву для всіх, хто про неї знав. Можна стверджувати, що Велика Дзвіниця була не лише архітектурним та просторовим, але й духовним орієнтиром для відвідувачів Києва. en Інститут української археографії та джерелознавства ім. М.С. Грушевського НАН України Сiверянський літопис Історія Церкви The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) Велика Дзвіниця Києво-Печерської лаври як просторовий орієнтир у творах православних мандрівників (XIX – початок XX ст.) Article published earlier |
| spellingShingle | The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) Kizlova, A. Історія Церкви |
| title | The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) |
| title_alt | Велика Дзвіниця Києво-Печерської лаври як просторовий орієнтир у творах православних мандрівників (XIX – початок XX ст.) |
| title_full | The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) |
| title_fullStr | The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) |
| title_full_unstemmed | The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) |
| title_short | The Great Bell Tower of Kyiv Caves Lavra as a spatial landmark in works of the Orthodox travellers (the 19th – early 20th c.) |
| title_sort | great bell tower of kyiv caves lavra as a spatial landmark in works of the orthodox travellers (the 19th – early 20th c.) |
| topic | Історія Церкви |
| topic_facet | Історія Церкви |
| url | https://nasplib.isofts.kiev.ua/handle/123456789/206032 |
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