History of Latvia between 2000 BC - 1 BC
In about 2000 BC a new wave of colonists flowed into the Baltic area from the South. They settled down in East Prussia, Lithuania and Southern Latvia. This invasion continued in the Bronze Age (1500—500 BC) and the older Iron Age (500—0 BC). During these periods two cultural routes are playing a great part in the development of Baltic culture. One of these leads over East Prussia to Central Europe, the other across the sea to Scandinavia.
Some forms of graves, tools, arms, and burial customs lead one to suppose that the continuous development of these prehistoric cultural forms of the Baltic is sufficient to prove that the bearers of this civilization were the forefathers of the present Baltic nations. Thus, the ethnic history of these people can be traced back to about 2000 BC.
At the beginning of our era the common original Baltic culture had already branched into the Western (later Borussian or Ancient Prussian) and Eastern (later Lithuanian and Latvian) cultures. Even in that age, as is shown by archaeology and linguistics, the relations in culture and trade between the Balts and the Finno-Ugrians were considerable and close. At any rate, this development took place some time before the Teutons established direct contact with both races.
The Bronze Age (1500–500 BC) witnessed the transition from an economy based on food procurement to one based on food production. Stock-keeping and agriculture became increasingly important. In the Older Iron Age (500 BC - 0 AD), the first iron objects came into use.
Reference: Latvians.com
The Church of the Savior on Spilled Blood is one of the main sights of St. Petersburg. The church was built on the site where Tsar Alexander II was assassinated and was dedicated in his memory. Construction began in 1883 under Alexander III, as a memorial to his father, Alexander II. Work progressed slowly and was finally completed during the reign of Nicholas II in 1907. Funding was provided by the Imperial family with the support of many private donors.
Architecturally, the Cathedral differs from St. Petersburg's other structures. The city's architecture is predominantly Baroque and Neoclassical, but the Savior on Blood harks back to medieval Russian architecture in the spirit of romantic nationalism. It intentionally resembles the 17th-century Yaroslavl churches and the celebrated St. Basil's Cathedral in Moscow.
The Church contains over 7500 square metres of mosaics — according to its restorers, more than any other church in the world. The interior was designed by some of the most celebrated Russian artists of the day — including Viktor Vasnetsov, Mikhail Nesterov and Mikhail Vrubel — but the church's chief architect, Alfred Alexandrovich Parland, was relatively little-known (born in St. Petersburg in 1842 in a Baltic-German Lutheran family). Perhaps not surprisingly, the Church's construction ran well over budget, having been estimated at 3.6 million roubles but ending up costing over 4.6 million. The walls and ceilings inside the Church are completely covered in intricately detailed mosaics — the main pictures being biblical scenes or figures — but with very fine patterned borders setting off each picture.
In the aftermath of the Russian Revolution, the church was ransacked and looted, badly damaging its interior. The Soviet government closed the church in the early 1930s. During the Second World War when many people were starving due to the Siege of Leningrad by Nazi German military forces, the church was used as a temporary morgue for those who died in combat and from starvation and illness. The church suffered significant damage. After the war, it was used as a warehouse for vegetables, leading to the sardonic name of Saviour on Potatoes.
In July 1970, management of the Church passed to Saint Isaac's Cathedral (then used as a highly profitable museum) and proceeds from the Cathedral were funneled back into restoring the Church. It was reopened in August 1997, after 27 years of restoration, but has not been reconsecrated and does not function as a full-time place of worship; it is a Museum of Mosaics. Even before the Revolution it never functioned as a public place of worship; having been dedicated exclusively to the memory of the assassinated tsar, the only services were panikhidas (memorial services). The Church is now one of the main tourist attractions in St. Petersburg.