摘要: Comparison with other similar properties　　Divnogorye as a nodal point of the Russian Plainis the result of the symbiotic development of the territory due to the continuous interaction of man and natur

Comparison with other similar properties

　　Divnogorye as a nodal point of the Russian Plainis the result of the symbiotic development of the territory due to the continuous interaction of man and nature, which led to the emergence of the cultural landscape that illustrates significant stages in human history both in its entirety and through its monuments and sites that have no direct analogs in the world.

　　The only cultural landscape on the World Heritage List nominated for the identical set of criteria is Agave Landscape and Ancient Industrial Facilities of Tequila (Mexico) located between the foothills of the Tequila Volcano and the valley of the Rio Grande River. It is a part of a vast landscape of blue agave used for fermentation of drinks, production of fabrics and tequila. The World Heritage property is constituted by fields, distilleries, haciendas, and towns of the 18th century as well as by archaeological sites of Teuchitlan culture (mainly housing and worship structures), which shaped the region from AD 200-900. The key similarity of the compared property with Divnogorye is residing in the multifaced nature of its cultural heritage encompassing different categories, cultures and chronological periods as well as in the continuous development of the landscape over a span of time. However, the Agave Landscape and Ancient Industrial Facilities of Tequila property belongs to a completely different geocultural region and is not associated with the heritage of religious interest.

　　The recently inscribed Writing-on-Stone / áísínai’pi World Heritage property (Canada) could be considered for the comparative analysis and demonstrates the growing interest for this type of cultural landscapes. As Divnogorye, this cultural landscape located in the Milk River Valley is shaped by the concentration of rock formations (hoodoos) sculpted by erosion. Even though there are several similarities, including natural processes, sacred values of the sites and living traditions, the Writing-on-Stone / áísínai’pi property is directly associated with one culture, Blackfoot (Siksikáíítsitapi) people, whereas Divnogorye reflects the interaction and interchange of several cultural traditions.

　　Risco Caido and the Sacred Mountains of Gran Canaria Cultural Landscape World Heritage site (Spain) also represent a striking example for the comparison. The property reflects the heritage of Guanches, the indigenous people of the Canary Islands, in the form of troglodyte settlements, cult cavities, and two sacred temples. The cultural landscape bears the unique testimony of the emergence and the development of the extinct culture. Although Divnogorye also provides evidence of the existence of the extinct Khazar culture, its cultural landscape has multifaceted nature, reflecting the interaction of several cultures over a span of time.

　　As regards the Prehistoric heritage of Divnogorye as a unique ancient horse kill site, it is necessary to mention Head-Smashed-In Buffalo Jump property (Canada) as one of the comparable World Heritage sites. It represents an aboriginal camp and a tumulus with vast quantitates of buffalo skeletons that illustrates the hunting traditions of the indigenous population of North America. In spite of the similarity in hunting customs, the Prehistoric hunters of Divnogorye were at least 8-10 millennia older than Canadians. At the same time, Divnogorye 9 is one of the several archaeological sites and an essential element of the cultural landscape, which, in this case, is comparatively more multidimensional and multifaceted. The same argument could be applied for the comparison of Divnogorye with Solutré Prehistoric hunting site (not inscribed to the World Heritage List), which also contains a large number of ancient horse skeletons: Solutré is also an archaeological site, whereas Divnogorye is a complex cultural landscape with elements of different periods shaped by distinct natural environment.

　　One of the essential elements of the Divnogorye cultural landscape is the Mayatskoye archaeological complex, which is an early Medieval reference fortress of the Khazar Khaganate built by the Byzantine architectural tradition and is closely associated with Saltovo-Mayaki archaeological culture. Currently, there are no World Heritage sites representing Khazars. Moreover, the non- representation of the history of this large and influential state that controlled the vast territory of the Ciscaucasia, the Volga River region, the Sea of Azov, Eastern Crimea, and Eastern Europe competing with the Arab Caliphate and Byzantium, is considered as a significant gap in the World Heritage List.

　　There are several Khazar archaeological sites, mainly fortified settlements, which are studied to different extents, in Russia and neighboring countries as Ukraine, including Sarkel and the left-bank Tsimlyanskoye settlement (flooded by the Tsimlyansk reservoir); the right-bank Tsimlyanskoye settlement; Semikarakorsk Fortress; Verhni Olshan archaeological complex (along with Mayatskoyearchaeological complex was a part of the northwestern fortification line of the Khazar Khaganate); Dmitrievka fortified settlement (Belgorod Oblast), Verhnee Saltovo (Ukraine) and others.

　　The Mayatskoye archaeological complex does not have a distinction as regards its size, chronology or aesthetic values from the above-mentioned archaeological sites. However, as a typical Khazar fortified settlement, Mayatskoye is the most well-preserved and well-studied site with a high level of integrity. It is the only one Khazar heritage site with interpretation facilities. Mayatskoye also was the northernmost fortress of the Khazar Khaganate located on the border with Slavic tribes, which conditions the high scientific value of the archaeological site for the studies of intercultural exchanges in the region. This set of features allows considering the nomination of the Mayatskoye archaeological complex for the inscription to the World Heritage List as a part of the Divnogorye Historical and Cultural Complex.

　　Besides the archaeological sites, the cave monasteries harmoniously integrated into the environment are also contributing to the essential elements of the cultural landscape of Divnogorye.

　　The category of cave worship complexes is quite well-represented in the World Heritage List, for instance, there are Mogao Caves (China) illustrating the development of Buddhist art over ten centuries; Elephanta Caves (India) associated with the cult of Shiva and Rock-Hewn Churches, Lalibela (Ethiopia), which are 11 Medieval monolithic churches of Ethiopian Christianity.

　　As regards the comparative analysis, the above-mentioned World Heritage sites of China and India belong to other geocultural regions and religions, therefore there is a low similarity with the case of Divnogorye.

　　As for 11 cave churches of Ethiopia, as Divnogorye they belong to Christianity. However, the natural conditions, historical and cultural backgrounds are dramatically different: Rock-Hewn Churches were built under the direction of the King of Lalibela in the 12th century as a ‘New Jerusalem’ after Muslim conquest halted Christian pilgrimages to the Holy Land. The Divnogorye temples were constructed later by monks and hermits without any state incentive. Moreover, especially after Raskol and in the 19th century, the cave-digging was perceived as the resistance to the Russian Orthodox Church and state power and as a practice of reclusion inspired by spiritual achievements, common in the early centuries of Christianity.

　　In accordance with the geocultural background of Divnogorye, the comparative analysis of the property also encompassed several European Christian Cave Complexes inscribed to the World Heritage List:

　　Sceilg Mhichíl monastic site (Ireland) as Divnogorye provides the unique evidence of the adaptation of monks to the natural environment in an earlier period of the 7th century. The property is also valuable for its natural features: it is one of the most important sites for breeding seabirds in Ireland. Despite the similarities, including natural values, Sceilg Mhichíl is distinguished by its ‘island-location’ specificities and architectural appearance that constitutes its fundamental difference with Divnogorye.

　　Göreme National Park and the Rock Sites of Cappadocia (Turkey) cultural landscape was shaped by erosion and contain rock-hewn sanctuaries of the Byzantine period. The sanctuaries of Cappadocia as the temples of Divnogorye were constructed by monks and hermits for reclusion and represents continuous interaction of man and nature. However, the cultural landscape of Cappadocia has emerged and was influenced by different geological, historical, social and cultural backgrounds. In terms of chronology, the earliest human habitat in Cappadocia is dating back to the 4th century, whereas the development of monasticisms had already started in the early Middle Ages (which corresponds to the Khazar period of development for Divnogorye). Moreover, the Outstanding Universal Value of Cappadocia does not encompass Prehistoric heritage layers, which are represented in Divnogorye cultural landscape.

　　The Rock-Hewn Churches of Ivanovo (Bulgaria), which is a complex of rock- hewn churches, chapels, monasteries and cells in the valley of the Roussenski Lom River, could be considered as the closest World Heritage site to Divnogorye in terms of geographical and chronological backgrounds. The majority of the temples are dating back to the 13th-14th centuries. It is necessary to highlight that the Outstanding Universal Value of the property is more related to the unique artistry of its frescoes rather than its architectural features: the frescoes have a unique paint composition and are attributed as the greatest examples of the Medieval Bulgarian arts. This is the fundamental difference between the Rock- Hewn Churches of Ivanovo and the cave complexes of Divnogorye, as the latter contains no decoration: the white surface of chalk was remained unpainted, which contributes to the unique atmosphere of the interiors of the complexes.

　　Kyiv: Saint-Sophia Cathedral and Related Monastic Buildings, Kyiv-Pechersk Lavra (Ukraine), namely Kyiv-Pechersk Lavra, the oldest and the most famous example of the Russian Orthodox cave-digging traditions, is considered to have the closest historical connection to Divnogorye. The Cave Church of the Kyiv- Pechersk Lavra was founded by Saints Anthony and Theodosius and is defined as the oldest cave temple on the territory of Kyivan Rus’. Often, it was the pilgrimage to the Kyiv-Pechersk Lavra that inspired clergy and laity to become hermits and build cave temples and monasteries in their home regions. For instance, the cave of Belogorsky Resurrection Monastery of the late 18th century (Voronezh oblast) was founded by Maria Sherstyukova after her visit to Kyiv- Pechersk Lavra.

　　Despite the enormous influence of the cave complex of the Kyiv-Pechersk Lavra on the construction of cave temples throughout the European part of Russia, including Voronezh Oblast, the Kyiv: Saint-Sophia Cathedral and Related Monastic Buildings, Kyiv-Pechersk Lavra World Heritage site itself represents an architectural ensemble rather than cultural landscape. This difference in the typology of cultural heritage properties does not allowfurther comparative analysis.

　　As regards World Heritage sites located in Russia, there are several Orthodox monastic sites to consider. For instance, the Architectural Ensemble of the Trinity Sergius Lavra in Sergiev Posad, which manages the Gethsemane Cave Complex Chernihiv Monastery located in distance from the key monastic complex and was not included to the nomination.

　　The Assumption Pskov-Pechersk Monastery in Pskov Oblast, which was not included in the final composition of the Churches of the Pskov School of Architecture World Heritage sites, is also an example of an Orthodox cave complex of the 15th century. However, Pskov-Pechersk caves belong to the architectural and monastic tradition of northwestern Russia, whereas the cave complexes of Divnogorye are attributed to central and southwestern Russia, the Don River region and the Volga River region architectural and monastic traditions. The complexes have significant differences in forms and materials, techniques of construction as well as in use and function, as Divnogorye cave complexes were used for hermitry, whereas Pskov ones were functioning as necropolises.

　　Concerning Orthodox cave complexes located near Divnogorye cultural landscape in Voronezh Oblast and in bordering Belgorod Oblast, there are 3 cave complexes (also designated a cultural heritage properties): the cave complex of Voskresensky Monastery; the cave complex of the Kostomarovsky Spassky Convent; the caves of the Holy Trinity Kholkovsky monastery and the cave church of Ignatius the God-Bearer of the Valuysky Assumption monastery.

　　All the above-mentioned cave complexes are hewn in chalk mountains, similar in terms of architectural features and chronology (the 17th-19th centuries) and function (partly) as religious worship places. In this context, the cave temple complexes of Divnogorye, especially Small and Big Divas, distinguish from other regional cave complexes by their exceptional artistic expressiveness and aesthetic appeal, harmonious setting in the surrounding landscape and a high degree of preservation and investigation.

　　The overpass of the late 19th century under the railway near Shatrishche Mount is also considered as one of the vital elements of Divnogorye. The railway had a significant impact on Divnogorye cultural landscape both in pre-revolutionary and Soviet periods. Currently, this heritage is represented by the overpass. As regards the comparison with existing World Heritage railways, as Semmering Railway (Austria) or Mountain Railways of India, it is necessary to highlight the elegant architectural and engineering solutions for their viaducts, tunnels, and other structures.The same features are also present at Divnogorye overpass, which was harmoniously placed within the landscape and presents the evidence of this important stage of the history of the region.

　　Overall, even though several elements of the Divnogorye cultural landscape could have analogs at national or international levels, the comprehensive nature and unique features of the property provide no doubt regarding its exceptional character.

　　The conducted preliminary comparative analysis concluded that the set of attributes of Divnogorye constitutes the unique cultural landscape of outstanding historical, aesthetic and artistic values at the international level without any direct analogs in the World Heritage List. Therefore, Divnogorye Historical and Cultural Complex property is considered to be prominent for the inscription to the World Heritage List.