Travel of Russian subjects to the Holy Land is an important component of the Russian presence in the Middle East and is one of the aspects of diplomatic relations between Russia and the Ottoman Empire. The pilgrimage of Russian subjects to Jerusalem in the first quarter of the 19th century is insufficiently studied in Russian historiography. This paper is devoted to a comparative analysis of the diaries of journeys to the Holy City left by the Russian nobles Veshnyakov brothers and peasant Kir Bronnikov, as well as their comparison with the earlier pilgrimage to Jerusalem of Hieromonk Meletius.

Keywords: Middle East, Ottoman Empire, Eastern Mediterranean, Holy Land, Jerusalem, Cyrus Bronnikov, Veshnyakov brothers, Meletius.

The article is based on documentary materials stored in the Archive of Foreign Policy of the Russian Empire (AVPRI) and diaries of Russian pilgrims.

The victories of the Russian army over the Ottoman forces in the wars of 1768-1774 and 1787-1791 changed the nature of bilateral relations. Russia has become a more powerful military and political power. This order of things was recorded in the Kyuchuk-Kainardzha (1774) and Iasi (1791) peace treaties, which for decades determined the evolution of relations between the two empires and served as an impetus for the development of Russian pilgrimage to the Holy Land. The articles of these treatises confirmed the right of Russian pilgrims to free, duty-free and unhindered visits to the holy sites of Palestine, Sinai and Mount Athos.

After the Bucharest Peace Treaty of 1812 and the Congress of Vienna of 1815, the Russian government began to pay increased attention to the pilgrimage presence in the Middle East.

Until the mid-19th century, the situation of Russian citizens traveling to the Holy Land was extremely difficult, mainly due to the lack of pilgrimage infrastructure, including consular offices and consular assistance to Russian citizens on the main routes of pilgrims: in Odessa, Constantinople, Jaffa, Ramla and Jerusalem. After the signing of the Peace Treaty of Yass in 1791, the Russian government established the first consulates in the Levant. The establishment of a consular network in the Eastern Mediterranean contributed to the development of Russian pilgrimage to the Holy Land.

The first detailed descriptions of trips to the Holy Land at the beginning of the XIX century were made by landowners of the Kaluga province" from the nobles " ensigns brothers Ivan and Vasily Veshnyakov, who made a pilgrimage to Jerusalem together with the Medyn merchant of the 3rd Guild of the same province Mikhail Novikov in 1804-1805, as well as a serf of Count D. N. Pavlova, a resident of the village of Pavlova, Nizhny Novgorod province. Sheremetyevo's Kir Bronnikov, who made a trip to the Holy City in 1820-1821. The predecessor of the Veshnyakov brothers and Kir Bronnikov was Hieromonk of the Sarov Desert

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Meletius, who visited Jerusalem in 1793-1794 and left a detailed description of his journey.

The route of Russian pilgrims who took a trip to the Holy Land included several points. At first, Russian fans from various provinces of the Russian Empire usually went to Odessa.

The travels of the Veshnyakov nobles and the peasant Kir Bronnikov also began in Odessa, where they lived free of charge, staying with local residents. On September 22, 1804, the Veshnyakov brothers settled "by acquaintance" in the house of the merchant of the 1st guild, the eminent citizen L. F. Portnov, who "in his kindness to those traveling to the holy places, takes in his spacious house, reposes with an apartment and maintenance without any payment, and equally such a virtuous person is his relative", the merchant The 1st guild of I. I. Orlovsky [Veshnyakov, 1813, p. 2]. Portnov owned "two stone houses, a tavern, an inn with 6 rooms with a cellar, 4 shops with rooms, 1 two-story wing", and in addition to trade, he was engaged in "contracting and renting out houses" [Orlov, 1885, pp. 123, 132-133]. Sixteen years later, on August 8, 1820, Bronnikov settled down "by acquaintance" in the house of the merchant N. D. Faliseev [Bronnikov, 1824, p. 2].

After accommodation, the pilgrims were sent to the" provincial chancellery "in Odessa, where they received a package of pilgrimage documents: a certificate of "good behavior", a "pass-through ticket" (travel card). for a trip to Jerusalem and a passport of a citizen of the Russian Empire. The Veshnyakov brothers and their companion gave their passports to the" military governor " Duke de Richelieu (1803-1815), who ordered them to be left in his office, and instead gave them other passports to Constantinople "under their own signature" [Veshnyakov, 1813, p. 2]. Bronnikov and his companion left their passports with the police and "registered them in the police department. These are the words of the" civil governor " Nikolai Yakovlevich Tregubov (1820-1822) [Bronnikov, 1824, p. 2].

After this procedure, the pilgrims issued their passports at the customs office and waited for the ships to reach Constantinople.

Arriving at the Galata port and passing through the customs (Gyumryuk-khane), which Meletius called the "branding house" (Meletius, 1800, p.10), pilgrims took their travel belongings from the ship and went in search of housing.

The problem of living in Constantinople was acute due to the lack of special pilgrimage infrastructure. According to the Russian Consul General in Beirut, K. M. Bazili, "there is not a single decent hotel in the huge capital" [Bazili, 2006, p. 354].

In Constantinople, pilgrims were often located in the house of the Russian envoy, where "many of our prisoners of war and other persons who came to the minister from Russia and went to Jerusalem to worship the Holy Sepulchre were always placed" (Stroganov, 1816, l. 4ob. -15), or were located closer to the building of the "ministerial chancellery" in Pera where they received a package of pilgrimage documents. In 1804, on their way to Jerusalem, the Veshnyakov brothers stopped at the house of the Russian envoy [Veshnyakov, 1813, p. 5].

Often, Russian pilgrims visiting Constantinople rented apartments in the area of the Galata port, at the fish market (balyk pazari), called "fish row" by the Veshnyakovs [Veshnyakov, 1813, p. 196], and "fish shop" by Bronnikov [Bronnikov, 1824, p. 5]. In 1792, the Veshnyakov brothers spent a long time in the city of Galata. for five months they lived together in the same apartment with Fyodor Alekseyevich Kormilitsyn, a resident of the village of Odnoluk in the Volkhov province (Veshnyakov, 1813, p. 131). In 1805, on their way back from Jerusalem, the Veshnyakovs again rented an apartment in the fish market together with Vladimir Polikarpovich Klenov, a merchant of the 1st Guild of Elisavetgrad, who was staying there (Veshnyakov, 1813, p.199).

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In 1820, Kir Bronnikov also rented an apartment in the port of Galata, at the fish market [Bronnikov, 1824, p. 11]. According to him, "balyk-bazar is very rich in salty and fresh fish of various kinds, crayfish, Russian Danube caviar, meat, bread" [Bronnikov, 1824, pp. 8, 10, 16]. Earlier, Hieromonk Meletius also lived in the port of Galata, in the" special komora "of gostiny dvor, which he called the" caviar house "(khavyar khan) [Meletius, 1800, p. 10].

Due to the lack of pilgrimage infrastructure, many pilgrims spent the night on the quays in open-air harbors or in coffee houses (kagwe khan). This is confirmed by the observation of the Veshnyakov brothers that "in Turkish coffee houses, which, according to the usual custom in Turkey, should certainly give places for everyone to spend the night, without distinction of faith, but also without money; money is taken for tobacco and coffee, whether anyone wants it" [Veshnyakov, 1813, p.28]. Meletius also apparently visited coffee houses, as he left a description of them: "... in Turkey, coffee is consumed without sugar and milk, and then one cup at a time, while in coffee houses it is served for one pair with smoking a pipe of tobacco " [Meletius, 1800, p. 97].

In the commercial office of the Constantinople mission, pilgrims gave the Russian envoy their passports in Russian and received in return passports in Italian and Sultan's firmans with translations into Russian, exchanged Russian money for Ottoman money, and poor and indigent pilgrims received a small monetary allowance for travel expenses.

Of interest is the process of obtaining personal or sultan's decrees (firmans) by worshippers. In fact, the firmans in the hands of Russian travelers served as "letters of protection" (amanov) or "road certificates" (tezkere) for free and safe travel through the territory of the Ottoman State.

The Sultan's firmans were sponsored by the managers of the Russian mission on the Bosphorus. Charge d'affaires of the Constantinople mission A. S. Khvostov (1793-1794) received the firman of Selim III for Hieromonk Meletius [Meletius, 1800, p.10, 41]. Ambassador Extraordinary and Minister Plenipotentiary in Constantinople A. Y. Italinsky (1802-1806 and 1812-1816) - firman of Selim III for the brothers Ivan and Vasily Veshnyakov and Mikhail Novikov [Veshnyakov, 1813, p. 5]. Envoy Extraordinary in Constantinople G. A. Stroganov (1816-1821) received firman of Mahmud II for Kir Bronnikov [Bronnikov, 1824, p. 5]. 5]. At the same time, the pilgrims attached to the descriptions of their travels a translation of the Sultan's firmans into Russian [Meletiy, 1800, p.42-44; Veshnyakov, 1813, p. 210-212; Bronnikov, 1824, p. 285-287].

Some pilgrims, when visiting Constantinople, went to the reception of the Patriarch of Jerusalem. According to the Veshnyakov brothers, "The Patriarchs of the Holy City of Jerusalem have their residence in Constantinople, and in their place they appoint an epitrop (vicar-M. Ya.), who there, in common with the Synod, manages all matters belonging to the Patriarch" [Veshnyakov, 1813, p. 75, 208].

Meletius and the Veshnyakov brothers provided detailed information about Patriarch Anthimos of Jerusalem (1788-1808), and the hieromonk told about the reception with His Holiness the Patriarch [Meletius, 1800, p.13-16. Veshnyakov, 1813, pp. 208-209]. According to Meletius, the Jerusalem Patriarch Anthimos received him "favorably and graciously", treated him to coffee, and provided him with two letters of recommendation to Jaffa and Jerusalem [Meletius, 1800, p. 13]. Bronnikov told about an audience with Patriarch Polycarn of Jerusalem (1808-1827), who received Bronnikov twice, both times "favorably and affectionately", and handed him two letters of recommendation: to Jaffa, abbot of the Jerusalem Metochus (metochia - M. Ya.) and to Jerusalem, vicar of the Metropolitan in the Patriarchate [Bronnikov, 1824, pp. 8, 12-13].

In Constantinople, the Veshnyakov brothers and their companion left "extremely necessary things and money in the storeroom of the Russian Chief consul", state Councilor I. K. Froding [Veshnyakov, 1813, p. 14].

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During their stay in Constantinople, some pilgrims even had a chance to see the sultans firsthand. Thus, Meletius saw Selim III riding a horse surrounded by many officials to the mosque for the midday prayer [Meletius, 1800, p. 11], and Bronnikov saw Mahmud II twice: the first time riding a horse with a small number of courtiers for a walk, and the second time sailing by boat across the bay from From Constantinople to Galata [Bronnikov, 1824, p. 14, 16].

From Constantinople, Russian pilgrims were heading to Jaffa, which was the last pilgrimage stop on the way to Jerusalem and a transit point on the main pilgrimage route. Until 1820, Russia did not have a consulate in Jaffa, and since the mid-1790s, local residents of Italian origin from the Damiani family, who worked for several consular missions, were engaged in helping Russian pilgrims and protecting their rights. The first managing director of the Russian Consulate in Jaffa was Pietro Damiani, who was also Consul of the Kingdom of both Sicilies (Sicilian and Neapolitan republics. - M. Ya.) in Jaffa. According to archival information, P. Damiani corresponded with Charge d'affaires of the Constantinople mission A. S. Khvostov [Khvostov, 1792-1793, l. 1-7] and the Envoy Extraordinary and Minister Plenipotentiary in Constantinople Count V. P. Kochubey [Kochubey, 1797-1798, l.1-3] on the issue of providing assistance to Russian pilgrims arriving in Jaffa.

The Veshnyakov brothers gave a not very flattering description to the Italian consul, whom they turned to for assistance after a conflict with the " aga of the Jaffa troops "(the head of the local customs. - M. Ya.), who did not allow Russian travelers to leave the port without paying a fee: "...we are from him, as from a timid person who does not dare to pasha (to the mayor/mumasallilm. - M. Ya.) and to show their eyes, they could not expect help" [Veshnyakov, 1813, p. 173]. At the same time, the travelers noted that "he is a very kind person, affectionate and courteous, but does not know a word of Russian." As a result, three Russian pilgrims, on the advice of local Arabs, turned directly to "Mehmed Pasha of Jaffa", who gave the order "not to hold any Sultan's firmans for a single minute" [Veshnyakov, 1813, p.174].

At the beginning of the 19th century, the mayors of Jaffa were Muhammad Pasha Abu Marak (1799-1805) and Muhammad Pasha Abu Nabut (1805-1819). They checked the Sultan's firmans issued to pilgrims, and often provided them with material assistance during their stay in the city.

In this connection, the description of the governor of Jaffa "Mehmed Pasha"by the Veshnyakov brothers attracts attention. According to them, he is " revered in Palestine and Syria as a brave warrior... he has under his command more than 20,000 selected troops... it always contains a lot of ready-made troops, accustomed to war, with serviceable artillery... and he is constantly at war with the Pasha of Acre and the Mufti of Jerusalem, who is assisted by the Pasha of Damascus" [Veshnyakov, 1813, p.59, 171]. Veshnyakov noted that for military services in the fight against French troops, he received the post of governor of Jaffa and an expensive dagger presented by Selim III. According to them, "Mehmed Pasha wore a robe of crimson silk cloth, he was not wearing a Turkish turban, and in the Arabian style his head was wrapped in a striped Indian shawl, and behind his sash he had a small dagger showered with expensive stones, which he received from the sultan for his bravery in Egypt" [Veshnyakov, 1813, pp. 60, 169].

The Veshnyakovs wrote about alcoholic beverages, drinking establishments, and the attitude of Muhammad Pasha towards them. So, according to Veshnyakov, "bread wines and vodka are not known throughout Turkey", "there are no shinkas and inns in Jaffa, and the sale of intoxicating drinks from the pasha is prohibited, so that his troops do not get used to drunkenness", since Mehmed Pasha is aware of how "the Tsaregrad janissaries" are always in shinkas Greek drunks"; " drinks consist of grape vodka distilled in cubes through sou-

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hoi raisins, and white wine, which is delicious and strong " [Veshnyakov, 1813, p. 11-12, 21, 49, 61, 106].

Wealthy Russian pilgrims often combined their pilgrimage with studying Ottoman realities, including the state of food markets. So, the Veshnyakov nobles noted that in Jaffa "bread is of mediocre kindness and sells moderately... there is nothing cheaper than milk, butter, eggs, and herbs; every morning the Arab women bring plenty of them from the village, "and in Jerusalem" bread and various necessities of life are sold at a moderate price; there is no fresh fish at all... beef and mutton are worse than in other Turkish cities... milk, butter, eggs, cheese, fruits and herbs are brought by Arab women and brought from the villages in abundance" [Veshnyakov, 1813, p. 60, 105-106]. This is confirmed by the peasant Kir Bronnikov, emphasizing that in Jaffa "there is enough bread, both from the district and from Egypt, brought there... meat and fish abound, and fruits of every kind abound in abundance, " and in Jerusalem "all the provisions of life are sold at a moderate price, except meat and fish, which are obtained from the sea through Jaffa" [Bronnikov, 1824, p.26, 78].

Bread was one of the most important topics that interested Russian pilgrims long before the journey of the Veshnyakov brothers and Kir Bronnikov. For example, the Russian envoy in Constantinople Ya. I. Bulgakov reported on the price of bread according to the information of fans who were in Jaffa: "... there fresh bread is sold for 25 drams per pair, therefore, for an eye (3 pounds - M. Ya.) for 16 pairs or 24 kopecks " [Bulgakov, 1784, l. 119].

On January 1, 1820, the Russian Vice-consulate headed by G. I. Mostras was established in Jaffa. In Jaffa, Mostras was assisted by freelance dragomans of the Vice-consulate: Francesco Vanin, Nikolai Marabuti, Francesco Damiani-the brother of the aforementioned Pietro Damiani and the British Consul Antonio Damiani, as well as the secretary Andrey Bulgari (Stroganov, 1820, pp. 39-41).

On September 24, 1820, Mostras received two letters of recommendation from Stroganov: the first to Kir Bronnikov [Stroganov, 1820, p. 3], and the second to Lieutenant Georgy Bessarovich, retired from the Horse Guards [Stroganov, 1820, p.5]. In them, the Russian envoy in Constantinople asked the Vice-Consul in Jaffa to meet these two pilgrims and provide them with all possible assistance and assistance during their journey through Palestine.

Having received the letters of recommendation that Bronnikov brought with him [Bronnikov, 1824, p. 24], Mostras, in turn, provided him with two "letters of approval": the first addressed to the vicar of the Patriarch of Jerusalem, Metropolitan Misail, and the second - to the Jerusalem Patriarchate [Bronnikov, 1824, p.28].

In the office of the Vice-consulate in Jaffa, Russian pilgrims who arrived with Kir Bronnikov gave their passports in Italian to Vice-Consul G. I. Mostras, which he kept in his "state chest", and instead gave each of them "small notes with the Russian coat of arms". Bronnikov, in turn, informed Mostras that he was going to Sinai, and the latter did not take his passport, but testified to it, attaching a "state seal". Bronnikov noted that Mostras was a "kind and honest man" (Bronnikov, 1824, p. 28).

In Jaffa and Ramla, Russian worshippers were housed in the patriarchal courtyards of Greek monasteries that served as hospice houses. Meletius called the Greek monastery in Jaffa "the land of Jerusalem", and the Greek monastery in Ramla - "the Jerusalem pilgrim" (Meletius, 1800, p. 75, 80). According to him, almost all the rooms of this "pre-eminent metoch" were designed to accommodate "visiting fans, who can fit more than five hundred people there" (Meletius, 1800, pp. 75-76).

The Veshnyakov brothers and Kir Bronnikov spoke about their stay in the metochias of Greek patriarchal monasteries on the way to Jerusalem. In Jaffa, the Veshnyakov brothers were given "a fair amount of peace", and in Ramla - "good rooms covered with coves-

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rami" [Veshnyakov, 1813, pp. 58, 66]. Bronnikov was given a "special cell" in Jaffa (Bronnikov, 1824, p. 24).

It is noteworthy that from Jaffa, Russian pilgrims went to Jerusalem through the Damascus Gate. Pilgrims arrived in the Holy City through the Jaffa or" David's " Gate, which was also called the Hebron or Bethlehem Gate, and sometimes through the Damascus Gate.

When they reached Jerusalem, the pilgrims went to the Greek Patriarchate, which they sometimes called "the Patriarch's house" or "the Greek Patriarchal Monastery", to meet with the vicar of the Patriarch of Jerusalem. In Jerusalem, the Veshnyakov brothers were received by the vicar of the Patriarch of Jerusalem, Archbishop Kirill [Veshnyakov, 1813, p. 75], and Kir Bronnikov was received by Metropolitan Misail [Bronnikov, 1824, p. 37], to whom the Russian bogomolets gave three letters: the first from the Vice - consul George Mostras, the second from the Patriarch of Jerusalem Polycarp, and the third from the Patriarch of Jerusalem. from the Jerusalem metochion in Moscow [Bronnikov, 1824, p. 36].

In Jerusalem, Russian pilgrims were usually located in the Greek Patriarchal Monastery. Travel items and heavy items sent from Jaffa the day before the arrival of the worshippers were brought to the monastery by Arab cabs and stored by the monastery novices in a specially designated room. Arriving worshippers were met in accordance with the ceremony by either the abbot himself or the mirhaji and escorted to the wards intended for "calming down" and "resting".

Russian pilgrims described mirhaji as follows. Thus, in Meleti mirkhadzhi - " the leader of worshippers "[Meleti, 1800, p. 84], in Veshnyakov "merkhadzhi" - "a monk who understands many languages, determined to meet travelers" [Veshnyakov, 1813, p. 74], in Bronnikov "merkhadzhi" - "the guest guide of the monk" [Bronnikov, 1824, p. 37].

Meletius and his companion were placed in "large living rooms" [Meletius, 1800, p. 83], the Veshnyakovs - "in an oblong ward, covered with carpets and pillows laid out near the walls" [Veshnyakov, 1813, p. 74], Bronnikov - "in the living room, which was all covered with carpets, and around it is covered with mattresses, or pillows and blankets" [Bronnikov, 1824, p. 36]. The Veshnyakovs wrote that their "beds consisted of mattresses stuffed with cotton paper and pillows covered with carpets" [Veshnyakov, 1813, p. 92].

The Russian pilgrims were particularly impressed by the reception ceremony at the Greek Patriarchal metochions and the Patriarchal Monastery, as well as the rich assortment of ceremonial dishes and treats.

Thus, the Veshnyakovs in Ramla were served a dinner "made from bread, Sarachin millet and mutton" [Veshnyakov, 1813, p. 6]. Bronnikov in Jaffa was served a dinner "made from pilaf with butter, Sorochin millet (fig. - M. Ya.) and cheese", and white and red wine was "served with ladles" [Bronnikov, 1824, p. 25].

In Jerusalem, Meleti, Veshnyakov and Bronnikov were served a cup of coffee, a glass of vodka, sweet snacks, rolls, dried fruits and crackers. In addition to the main ceremonial drinks-coffee and vodka-Meletiya, for example, was served "grape" and "sweet snacks" sometimes with "yarn crumpets" [Meletiy, 1800, p. 83, 85, 90, 97], and Veshnyakov - "various dried fruits for a snack" and crackers [Veshnyakov, 1813, pp. 74, 76].

Worshippers described in detail the ceremonial dishes at a gala dinner in the Greek Patriarchate, in particular, the Veshnyakov brothers and Kir Bronnikov were presented with eggs, cheeses, fruits, "Sarachinsky millet with cow's oil", "soup seasoned with fragrant herbs", "manzhu, a kind of porridge made from wheat cereals, and sometimes from Sarachinsky millet, boiled with water". butter of cow or wood (olive - M. Ya.) and other seasoning", "leblebe, a kind of pea" (a delicacy made from chickpeas - M. Ya.), "lentils, a kind of pea" , etc. Veshnyakov noted that among the treats were practically absent

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meat and fish dishes. Pilgrims also described dishes, which in some cases were made of silver or red copper. The Veshnyakovs especially noted that vodka and old strong wines were served "in silver ladles without a break" [Veshnyakov, 1813, pp. 74-75, 78-80; Bronnikov, 1824, pp. 36, 38-39, 79-80].

The Veshnyakov brothers were the last pilgrim writers to visit the Holy Land before the fire in the Church of the Holy Sepulchre in 1808, the establishment of the Russian Vice-consulate in Jaffa in 1820, and the beginning of the Greek uprising of 1821-1829. Bronnikov was the first pilgrim to visit the Holy Land after the renovation of the Church of the Resurrection of Christ and the opening of the Vice-consulate in Jaffa.

The documentary material shows that the establishment of the Russian Vice-consulate in Jaffa made it easier for Russian pilgrims to stay in the Holy Land.

The pilgrimage diaries of Meletius, brothers Ivan and Vasily Veshnyakov and Kir Bronnikov are of great value for studying the Middle East and the pilgrimage movement to the Holy Land, as the pilgrims described Middle Eastern realities, shrines and sights, their relationships with Russian diplomats, Greek clergy, Ottoman authorities and the local population, as well as carefully described pilgrimage documents and routes. thus facilitating the journey of those pilgrims who, following their example, rushed to the holy places of Palestine.

LIST OF LITERATURE COURSES

Bazili K. M. Bosporus and new essays of Constantinople, Moscow, 2006.
Bronnikov K. I. Journey to the Holy Places located in Europe, Asia and Africa, made in 1820-1821. Pavlova village resident Cyrus Bronnikov. Moscow, 1824.

Bulgakov Ya. I. Bulgakov's reports to Catherine II on the internal situation in Turkey // Archive of Foreign Policy of the Russian Empire (AVPRI). He. 89/8. 1784. D. 642.

Veshnyakov I. I., Veshnyakov V. I. Travel notes to the Holy City of Jerusalem and its surroundings in the Kaluga province of the Veshnyakov nobles and the Medyn merchant Novikov in 1804-1805. Moscow, 1813.

Kochubey V. P. Correspondence of the Envoy Extraordinary and Minister Plenipotentiary in Constantinople gr. Kochubeya with the consul in Jaffa Damiani / / AVPRI. F. Constantinople mission. He. 90/1. 1797-1798. D. 1298.

Mslstiy. Journey to Jerusalem Saratovskaya Cenobitic Desert of Hieromonk Meletius in 1793-1794 Moscow, 1800.

Orlov L. Historical sketch of Odessa from 1794 to 1803. Odessa, 1885.

Stroganov GA. Donesenie Stroganova K. V. Nesselrode [Report of Stroganov K. V. Nesselrode]. On. IV-41. 1816. d. 1.

Stroganov, G. A., Correspondence with the Russian mission in Constantinople on Russian pilgrims, AVPRI. F. Vics-consulate in Jaffa, Op. 823. 1820. D. 1.

Stroganov, G. A., Correspondence of the Russian Envoy in Constantinople Stroganov with the Russian Viceconsul in Jaffa Mostras, AVPRI. F. Embassy in Constantinople, Op. 517/1, 1820, d. 1641.

Khvostov A. S. Correspondence of the charge d'affaires in Constantinople Khvostov with the vice-consul in Jaffa Damiani. Op. 90/1. 1792-1793. d. 1116.

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