Отделение II. Уезды Харьковский и Валковский Харьковский Уезд

FOUNDATION OF THE CITY AND ITS SIGNIFICANCE The provincial city of Kharkov is located near the Kharkov and Lopan rivers at 49°59'20" latitude and 53°55' longitude, from Moscow - 706 versts, from St. Petersburg - 1380 versts. The founding of Kharkov is usually dated back to 1650.1 As a military city, Kharkov had a fortress. According to the inventory of 1662, we see the Kharkov fortification in this form: an oak fort with broken pieces and cavities and with spare rams; the ditch is 2 fathoms wide and deep; there are 10 towers along the walls; 10 iron cannons and 1 copper cannon, 402 cannonballs, 8 pigs of lead, 8 barrels of gunpowder. Under Sukhotin, a suburb of standing oak on 240 fathoms with 4 wells was added to the former city (fortification). According to the plan of 1787, the fortress was limited from the west by the steep slope of a mountain parallel to the Lopan River. Opposite the current house of the religious school there was a tower, from it to the northeast there was a line of a deep ditch and a high rampart, resting on the tower, which stood almost opposite the St. Nicholas Church. Behind this there was a straight eastern line of the ditch and rampart to the third tower, which stood near the southern slope of the mountain, and from there along the edge of the southern slope the line continued to the western slope of the mountain. In the south there were wide city gates, almost on the site of the current large street. On the eastern side, opposite the cathedral itself, there was a small gate. Thus, the area of ​​the fortress included the space where the university buildings are now located, with the exception of their southern part, public places, the cathedral, the buildings of the bishop's monastery, the house of the noble assembly with Karpov's houses and the living rooms. According to the same plan of 1787, we still see an old earthen rampart, running from the angle of inclination of the Lopan River to the south and reaching the hill of Kholodnaya Gora. This line blocked access to Kharkov, which was already completely open on one side by Lopan’s deviation to the south, and on the other by the lowering of Kholodnaya Gora. As a regimental city, Kharkov contained the central regimental administration, which was in charge of the military and civil affairs of the regiment. The main settlements over which the power of the Kharkov regimental chancellery extended were, in addition to Kharkov, the cities of Olshany, Merefa, Zolochev, Liptsy, Valki and Volchansk. The same settlements with their surroundings were part of the circle of spiritual administration located in Kharkov. In the Book of the Great Drawing, written in 1627 for a drawing drawn up “long ago under the former Sovereigns,” we read: “And Lopan fell to Kharkova, and Kharkova fell to Udy.” In another place the place where the river is shown. Kharkov flowed into Udy. “Above the Donetsk settlement, on the right side the river flowed into the Udy. Kharkov from the settlement about a mile away" (Book of large drawing 14. 32. Published by Spassky. M., 1846). Therefore, the name of the river. Kharkov knew even then how the town of Donets existed, i.e. in the 12th century. It is now clear that the city of Kharkov received its name from the river. Kharkov, like the city of Slash-nya from the river. Sleshny, the city of Lebedin on Lake Lebedin, and that the news that the first settler Cossack Kharko gave his name to the city of Kharkov is unfair. However, no documents have yet been found about the time of the population of the city of Kharkov by the Cherkasy people. The oldest documents relating to the city of Kharkov in the archives of the provincial government date back to 1658 and 1663. In this last year, an extract from the boundary books was given about the delimitation of lands between the Cherkassy cities of Kharkov, Zmi-ev, Chuguev, Valok and the village of Lipets. According to the papers of the Chuguev archive, Kharkov has been visible since 1656 (see about Chuguev, notes 181, 42). Decree of March 23 1656 Chuguev. voivode Sukhotin: “By our decree, Yakov Khitrovo was ordered to be in our service in the Chuguev district for the city building in Zmiev, the warrior Selifontov was ordered to be in Kharkov, and he was ordered to be in charge of those cities of Zmievsky and Mokhnachevsky and Pechenezhsky and Kharkovsky and Khoroshevsky Cherkassy in everything, and you - those Cherkasy to know in nothing ordered... And it will happen to you on Chuguev... about the arrival... The Tatars will begin to lead... and you... exiled with Yakov Khitrovo and with the warrior Selifontov... together for one... the new cities of Zmiev and Kharkov and those cities of the serving people of Cherkas from the Tatar war took over and did not give up into captivity and plunder.” Collection zak. T. 1. No. 175. Sl. Art. about Khoroshev. Nowadays there are 12 parish churches in three parts of the city. In the middle: Cathedral of the Assumption, Trinity, St. Nicholas, Godmother, Nativity of the Virgin. Behind Lopanya: Blagoveshchenskaya, Nativity of Christ, Dimitrievskaya. For r. Kharkov: Voskresenskaya, Arkhangelskaya, Voznesenskaya and Jerusalemskaya (newly under construction). In addition, there are 10 house churches and 2 cemeteries in Kharkov. House churches: at the university, at the seminary, at the theological school, at the Institute of Noble Maidens, at the 1st Gymnasium, at the 2nd Gymnasium, among fellow believers, in a prison castle, in a charitable society, in the Order of Charity. 1. Building it and the bell tower In 1685–1687 inside the fortress, 25 sazhens north of the wooden, already dilapidated Assumption Cathedral, which we can see from the inscriptions back in 1659, a stone, cruciform cathedral with 5 chapters was built, commissioned by Colonel Avdiy Grigorievich with the cathedrals and consecrated in 1688 by Metropolitan Avramiy. This is what the inventory of the Kharkov Assumption Cathedral of 1724 shows. In 1770, there were dangerous cracks in it, which is why it was dismantled, and in its place, with the blessing of the Right Reverend Samuel of Mislavsky, on the 14th day of May 1771, the current church was founded, according to the plan and facade of the Moscow Church of St. Clement, square, with five chapters and the same number thrones Under the care of Archpriest Mikhail Shvansky and the church warden, Lieutenant Fyodor Anastasyevich Grekov, its entire construction was completed in 1778. In 1780 On September 27, the main altar of the Dormition of the Blessed Virgin Mary was consecrated by His Grace Haggai. Field Marshal General Count Pyotr Alexandrovich was present at this consecration Rumyantsev-Zadunaisky, who arrived in Kharkov to open the Kharkov governorship and government offices. The opening of public places followed on September 29th. In 1818, in memory of the famous victories of the All-Russian army under the personal leadership of the sovereign Emperor Alexander the Blessed and the double capture of Paris, the cathedrals and citizens of the city of Kharkov, mainly the cathedral parish, at the proposal of Archpriest Stefan Antonovsky, in their meeting on November 12 decided to erect a bell tower with its name Alexander and, having made the initial subscription, stretching up to 12 thousand silver, they proposed to professor of architecture Evgeniy Vasiliev to draw up a design for the facade and a plan for the bell tower in majestic proportions, with a warm church inside. After drawing up the plan and approving it by the construction committee, the bell tower, after dismantling the old one, was founded by the Right Reverend Paul on August 2, 1821. To dry the walls and strengthen the huge structure, construction continued at intervals and slowly. In 1833, on November 5, the main altar built in it was consecrated in the name of the Epiphany of the Lord, and on November 12, the chapel in the name of the Holy Great Martyr Paraskeva was consecrated by the Right Reverend Innocent Alexandrov. In 1841, on October 1, after the procession from the Intercession to the Assumption Cathedral by the Right Reverend Archbishop Smaragd and after the prayer service and sprinkling of St. water, the cross, upholstered with copper sheets gilded through fire, was raised and confirmed on the bell tower by the Moscow master Lukin in front of an extraordinary gathering of people. The foundation of the bell tower is deepened into the ground by 14 fathoms, its height from the base with a cross is 42 fathoms; 3,500,000 bricks were used, and up to 4,000 pounds of bonded iron. The entire construction of it, including the warm church inside, cost the cathedral 110 thousand in silver. Before the existing stone Trinity Church there was a wooden Trinity Church in Kharkov. From the affairs of the consistory, it is clear that in 1726 there were already two priests at the Kharkov Trinity Church, Pavel Stepanov and Mikhail Pavlov, known from the Kuryazh Act of 1719. After that, Mikhail’s son-in-law Pavel Kopeichik and (from 1743) Pavlov’s grandson Boris Yankevich were priests. The inscription on a stone plaque embedded in the wall at the entrance to the Trinity Church says: “For the glory of the holy, consubstantial, life-giving and indivisible Trinity, and in the limit of the Nativity of the Most Holy Theotokos, this church began to be built in 1758 on the 27th day of July, for the powers of the most pious great Empress Catherine Alekseevna, under Her Heir, the blessed Sovereign Tsarevich Paul Petrovich, with the blessing of the Right Reverend Porfiry, Bishop of Belgorod 3 - under the supervision of Priest Boris Yankevich. And it was completed and consecrated in the year 1764 of the month of May.” According to old inventories, it is said that the church was built “through the efforts of parishioners,” but which ones exactly are not visible. Therefore, the names of the benefactors who participated in the construction of the church remain known to the Lord alone. Until 1835, the Trinity Church was surrounded by the buildings of ordinary people, so much so that from Rybnaya Street it was blocked from the house of the merchant Kartalov by the dilapidated huts of a peasant, and on the south side by the house and yard of the bourgeois Anna Zhdanova. In 1835, the church warden, merchant Alexei Khanaichenkov purchased the first place for the church for 6,000 rubles. banknotes, as necessary for the benefits and external splendor of the church. On the acquired site, as well as on the site that was already a church site, the same elder built three living rooms with benches. On the southern side, along Troitsky Lane, a wooden house on a stone foundation, covered with an iron roof, was built in 1820, through the efforts of the church warden, merchant Alexei Bykovtsov. In 1840, the yard and house of the bourgeois Anna Zhdanova were purchased and the following year, on the site of the dilapidated kitchen, a stone outbuilding with three rooms was built. 10,000 rubles were paid for Zhdanova’s yard and house. banknotes collected by church elder Khanaichenkov from willing parishioners. In 1838 and 1843 In place of the former low stone fence, an iron fence with cast iron columns and two iron lattice gates was built. The amount consumed was about 40,000 rubles. banknotes, which were collected during the production of the work from donors through the efforts of the merchant Alexei Khanaichenkov. It was first founded at the same time as the founding of the city and no later than 1655, since it occupied a place right next to the city wall. According to the Akhtyrsky Acts, we see in 1707 the Kharkov Nikolaev Church of Archpriest Alexander Petrovich. Peter the Great, on his way through Kharkov in 1709, mistook the St. Nicholas Church for a cathedral, and was present at the divine service in it. The stone church of the Saint was founded in 1764 on July 6 by His Eminence Porfiry, and consecrated in 1770 by His Eminence Samuel. In 1833, a chapel in the name of the Holy Prophet Elijah was added to the main church, consecrated by His Grace Bishop Innocent (which is now Ekaterinoslav) in 1835, July 29th. Then, on the upper floor, two warm altars were built: the main one - in the name of the introduction of the Most Holy Theotokos into the church, consecrated by the same Right Reverend Innocent in 1834 on October 26 days, and the second side altar - in the name of St. Mitrofan, consecrated in 1834 on November 4 days. d) CHURCHES OF THE LORD'S CROSS AND THE NATIVITY OF THE VIRGIN Both were originally cemeteries and were built outside the city in accordance with the decree of 1771. The current stone Church of the Holy Cross was consecrated in 1783 at the cemetery in the name of the Holy Myrrh-Bearing Women. It should be remembered that in 1701 a book was purchased for the Kuryazhsky Monastery “with the common pennies of the Myrrh-Bearing Sisters, residents of the mountains. Kharkov,” says the inscription on the book. How long and in what form this society of pious wives existed after 1701 is unknown. But it is almost certain that the living memory of this society gave rise to the idea of ​​​​building a church in the cemetery in honor of the Holy Myrrh-Bearing Women. In 1803, with the increase in the population of Kharkov, the church was turned into a parish. In 1809, under the care of the merchant Ivan Tarakanov, chapels were built in it in the name of the Myrrh-Bearing Women and St. Nicholas with the dedication of the main church to the glory of the Holy Cross. Since 1837, the entire church was rebuilt and consecrated in 1841. Merchant Paraskeva Tambovtseva donated 5,140 rubles for this reconstruction. silver; merchant Ivan Kitkevich - 1375 rub. silver; landowner Anna Nikolaevna Bezpalcheva, trustee court councilor Kramarenkov and church warden Ivan Chekalov - 1258 rubles each. silver In 1810, a stone church was consecrated in another cemetery in honor of the Kaplunovskaya Icon of the Mother of God. In 1841 it was renewed, built warmly and, consecrated in honor of the Nativity of the Blessed Virgin Mary, made a parish. Church of the Annunciation of Our Lady of the River Lo-panyu, the cathedral of the city of Kharkov since 1846, was first built no later than 1655. According to the Kuryazh records of 1701 and 1713. known Kharkov Annunciation priest Fr. Paul, and in the entry of 1720 we see “beyond the Lopanya River the parish of the Annunciation”12. In the consistory archive, the metrics of the Annunciation Church begin in 1727, and already this year there are two priests Simeon and John with it. In the church archive there is an admonition of the Holy Synod, printed in a Moscow printing house in Slavic letters in 1722 with the inscription: “Annunciation St. Paul and Simeon.” In addition, the church archive contains: a) the manifesto of Catherine I on the death of Peter I and her accession to the throne and the forms of the litanies of 1725; b) the decree of Peter II on the death of Catherine I and his accession to the throne on May 1727, with the form of the elevation of the royal family. Two other forms of the same. year, printed in St. Petersburg, one - July 1, and a wooden one with three chapters, surrounded by a fence instead of a fence, a chopped wooden bell tower. The current stone church was founded in 1789 on June 10 and consecrated on October 1794, 8 days. This church is like an ancient wooden one, with one throne. During its decoration, significant benefaction was made by Lieutenant Colonel Mikhail Ivanovich Batuzatel, who, at his own expense, ordered the iconostasis, the altar, the high place, the canopy over the throne and the dome of the church to be gilded with the best red gold, for which he paid 850 rubles. silver; and court councilor Anastasia Petrovna Dunina in 1831 arranged for local icons of the Savior and the Mother of God to have silver tents with gilded crowns for 3000 rubles. banknotes. Through the diligence of the church elder, merchant Mikhail Nekhaev, silver gilded tents with the same crowns were arranged for two icons - the church icon of the Annunciation and St. Nicholas the Wonderworker, for a total of 2820 rubles. banknotes. In 1836, the construction of the side churches of St. John the Warrior and St. Great Martyr Barbara began, and construction was completed in 1839. The main figure in the construction of these chapels was the merchant Alexander Dmitrievich Skrynnikov, who, having previously been a church warden for 13 years, in 1836 was elected trustee for the construction of the chapels. In 1844–1846 A new iconostasis was built in the church, for which about 3,000 rubles were spent. ser. The merchant Alexander Skrynnikov arranged silver vestments for two icons of the iconostasis, at a cost of 600 rubles. silver f) DIMITRIEVSKY CHURCH BEHIND THE R. LOPANYA It is not known for certain when the first church of the Great Martyr Demetrius was built in Kharkov. The fire that destroyed the wooden church in 1804 also destroyed its documents. According to third-party documents, it is revealed that a) in 1710 this church already existed, since this year the Kuryazh entry speaks of the cleric of the Demetrius Church; b) Dimitrievsky priest Grigory Vitinsky wrote in 1739 that his father, priest Peter Fedorov, “served in Kharkov at the settlement at the Church of St. Vel. Demetrius”, having begun his ministry “more than 50 years ago” and in 1731 he became a monk in the Intercession Monastery, where he died in 1736, and he, priest Gregory, has been a priest at the same church since 1719. According to this testimony, the Demetrius Church already existed in 1689. The stone church of the Great Martyr Demetrius was founded in 1805 and consecrated in 1808 by His Eminence Christopher. During its construction, its devout patron, Grigory Grigoryevich Topchiev, sacrificed a lot, whose portrait stood in the church for a long time. In 1841, a warm church was founded in the form of an extension to the previous one with two thrones in memory of the appearance of the Smolensk Icon of the Most Holy Theotokos Hodegetria and in memory of the repose of St. Sergius of Radonezh the Wonderworker. It should be noted that in 1785, 60 fathoms from the Demetrius Church, on the square in front of the current prison castle, there was a cemetery for three Zalopan parishes; then this place was “outside the city,” but now the city is moving to Kholodnaya Gora, and the cemetery is located on Kholodnaya Gora, in the vicinity of Bald Mountain. g) CHURCH OF THE NATIVITY OF CHRIST BEHIND THE R. LOPANYA According to the acts of the Kuryazhsky Monastery we see: a) in 1678 the Brotherhood of the Nativity of Christ; b) in 1713 “St. Gregory Ivanovich, priest of the Kharkov Nativity Church.” According to the parish census of 1724, there are two priests at the Church of the Nativity of Christ, Andrei and Theodore. In 1722, a new Church of the Nativity of Christ was built. So, the first church of this name was founded no later than 1655. According to the family chronicle of the city of Kvitok, “On February 12 to 13 (1731) at midnight, the magnificent Church of the Nativity in Kharkov beyond the Lopanya River burned down.” After this, the new church was consecrated by decree of 1735, and permission to build it was given back in May 1732. The stone, now existing, Church of the Nativity of Christ was consecrated in 1783; in 1801 a bell tower and a warm Church of the Presentation of the Lord were built in it. Recently, a new iconostasis was built in the main church by the elder merchant Fyodor Ponomarenkov (in 1824); four local icons are covered with silver and gilded vestments - a gift from the honorary citizen Kozma Nikitich Kuzin; the cast-iron floor was purchased by the elder Fyodor Bazilevsky (in 1818). h) CHURCH OF THE ASCENSION OF THE LORD Population of the area beyond the river. Kharkov, and precisely behind the square on which the Ascension and Arkhangelsk churches stand, does not belong to an early time: beyond the river. Kharkov, on the eastern side of the city, it was dangerous to live while the Tatars scoured the southeastern steppe. That is why the first Church of the Ascension of the Lord was built in Kharkov no earlier than 1675. According to the Kuryazh records, this church was known in 1687 and 1703. The printed decree with the manifesto of 1725 on the death of Peter I and the accession of Catherine I to the throne, stored in the church archives, is signed as follows: “To the priest James of the Kharkov Ascension Church.” In 1733, Archbishop Dosifei issued an antimension to the Kharkov Church of the Ascension of the Lord, that is, to the new church. The current wooden church was built in 1794. i) CHURCH OF ARCHANGEL MICHAEL From the request of the parishioners of the St. Michael's Church in 1740, it is clear that the wooden church of the Archangel Michael in Kharkov was built in 1711 and its builders were: ktitors Ivan Us, Peter Mirgorod and housekeeper Vasily Savchenko. Kharkov resident Andrey Molchan and Izyum judge Andrey Skochkov donated 100 rubles each. every. On the site of this church, on the north side of the current church, there is a stone monument. The stone church in the name of St. Archangel Michael took four years to build. Its foundation was laid on September 10, 1738, with the blessing of the Right Reverend Haggai, by Archpriest Michael of Shvansky, and the consecration was performed by the same archpriest on September 6, 1787; its builder was Major Grigory Mostsevy. i) CHURCH OF THE RESURRECTION OF THE LORD The first church of this name was built in Kharkov no later than 1655. By decree of 1742, it was allowed to build the Church of the Resurrection of Christ in a new place, since “the former church, says the decree, has become very dilapidated over time, which makes it impossible to serve God’s services.” In 1725, the Resurrection priest John wrote that he was dedicated to the Kharkov Resurrection Church in 1708, and meanwhile the Resurrection priest Stefan signed the request of 1719; therefore, at that time there were already two priests at this church, which again indicates how old the church was. The current stone church, founded in 1795, was consecrated in 1797, but its initial façade is covered by extensions that began in 1841 to expand it. In the western extension there is a warm church with two altars: in the name of St. John the Baptist and in honor of the Don Icon of the Mother of God. Before we say anything about the parishioners of Kharkov churches, we must say about a subject that applies to both churches and parishioners. From ancient monuments we see that there were brotherhoods at Kharkov churches. It is known that in Kyiv at the Kievobratsky Monastery, in Lvov at the Lvov Snufrievsky Church, in Lutsk at the Lutsk Cross Monastery there were brotherhoods - religious and charitable institutions. Those who came from beyond the Dnieper brought their pious custom with them to Kharkov. According to the acts of the Kuryazhsky monastery of 1700, “Kharkov resident Grigory Ivanov Golinsky brother of the cathedral church” is known. In the inventory of the cathedral of 1724 we see “the brethren’s courtyard on the merchant’s street, on the forecourt, in a row adjacent to the Troetsky church yard.” In the 1732 census, there is a “spital” at the cathedral, where the poor are looked after, and two schools, of which in one there are three teachers, and in the other there is one sexton. According to the acts of the same monastery in 1678, we see the brother of the Nativity of Christ, Andrei Rudiy. In the census of parishes of 1724, a brethren's yard is shown at the Kharkov Church of the Nativity. The brethren and the brethren's yard are undoubted witnesses to the fact that at the Church of the Nativity, from its very foundation, there was a brotherhood. In the Annunciation parish, according to the 1724 census, a brotherly yard is shown on Naberezhnaya Street; in the 1732 census we see a church yard with a hut. In 1778, elder Ivan Vetnisenko strengthened the church house behind the church with a deed of sale, which states that the courtyard area with buildings was purchased for the church with fraternal funds; and that this house belonged to the church even before it was strengthened with a deed of sale is shown by the church inventory of 1775, where this house is placed among the belongings of the church. According to the revision of 1732, there was a school with a sexton teacher at the Annunciation Church. And in the parish of the Demetrius Church, according to the 1732 census, we see a brethren’s courtyard. This yard, without a doubt, is the same one that is still the property of the Demetrius Church and which in the 1724 census is called a church yard, and its location is shown on Ktitorova Street. In the inventory of 1732, after the priestly courtyards of the Trinity Church, we see the brethren courtyard of the same church and below the spital of the Trinity Church. According to the audit of the same year, at the Trinity Church, in addition to the almshouse, there was a school with 7 sexton mentors. It can be taken for granted that the fraternal yard of the Trinity Church was located on the very spot where the church yard was built in 1820, since this place was not purchased at that time, but was considered a church site. Where was the Trinity Hospital? Unknown. Be that as it may, according to the above acts, there is no doubt that there was a spiritual brotherhood between the parishioners of the Trinity Church and what distinguished it was that it supported an almshouse and an extensive school. According to the revision of 1732, there is a school at the Ascension Church. Between the affairs of 1740 we see a request from the parishioners of the Arkhangelsk Church, in which they write that: a) since 1711 there has been a brotherhood between them; b) they have a fraternal churchyard; c) this courtyard is occupied partly by members of the clergy, and partly it is rented out; d) honey was sold in this courtyard, especially on church holidays, and the money should go to the benefit of the church; e) in 1739, members of the brotherhood collected 20 rubles for honey. Since the Cherkassy, moving away from the persecutions of the union under the protection of the Moscow Orthodox Tsar, settled in settlements on the military line of the Moscow land in order to protect Orthodox Russia from the Tatars and its other enemies, and they transferred their military-civil life from across the Dnieper, then Kharkov - the regimental city of the Sloboda Kharkov Regiment - in the old days was the same as every Cossack regimental city. Very remarkable is the request of the elders of the Kharkov regiment, the convoy Vasily Kovalevsky, judge Semyon Afanasyevich Kvetka and others, submitted by them to the Tsar in 1712, to leave their previous orders with them, which, apparently, Colonel Prokopiy Kulikovsky wanted to disturb. Their old order is visible here. “By letters of grant, they own all their liberties and factories according to their Cherkassy custom, and they have all sorts of orders among themselves and are still indispensable to this day. And just like before, under the old colonels from the Kharkov Regiment, fees were collected for their regimental expenses, collected from their general council, without burden, and the expenses were collected with a note in the Town Hall. Likewise, the former colonels used carts for their work and for transporting firewood and for their daily needs; and the regimental foremen, the convoy, the judge, the esaul, the mayor, the regimental clerk, the centurions, by order of their custom, for assistance in the service and for use in housework, they had from non-service people: the convoy, the judge, the esaul, the mayor, the clerk, 15 each, the centurions, 10 people each... And the regimental foremen were elected at the Town Hall by general consent, depending on merit.” Tsar Peter, by decree on September 18, 1712, ordered Kulikovsky to “repair the Cossacks as usual” and not change anything. Collection zak. T. 4. No. 2585. According to the revision of 1732 in Kharkov, in addition to the clergy with the collegium: a) regimental foreman - colonel, judge, captain, 2 regimental clerks, 3 centurions, town hall - 6 people, a total of 32 people; b) Cossacks and assistants (2391 people); c) workshop workers (492 people), Great Russians. traders and Cossacks (136 people); e) shinkari, servants and workers (260 people); f) citizens of Cherkasy (120 people). Thus, in the census of 1662 between the Kharkov Cherkassy: centurion Logvin Yashchenko, his hundreds: foreman Lukyan Krasnyansky, foreman Grytsko Oleynik, Grytsko Kovalevsky, Grytsko Donets, foreman Marko Timoshenko, centurion Lukyan Fedorenko, foreman Fedor Voloshenin, Timko Zhuk, Sidor Vashchenko, centurion Martyn Gaditskaya. According to the census of 1724, in the cathedral parish, “the courtyard of His Grace Pan Colonel”, where the public places are now, “the courtyard of His Grace Pan Regimental Judge Grigory Afanasyevich Kvitka, the courtyard of Lavrenty Shidlovsky”, which was soon later the collegium, “the courtyard of Pan Clerk”. Here we see not only the courtyards of two Kharkov centurions, but also the centurions of Volchansky, Tsirkunovsky, Ugolchansky, and Derkachevsky. The characteristic features of other parishes of the same time are also remarkable. In the Arkhangelsk parish of the street "Korsun", where "Kozma Korsunenko", of course, is the grandson or son of a native of Korsun, "Kulinich street", where "Dmitro Turchin, that is, a baptized Turk, Peter and Mikhail Kandyb, Leonty and Grigory Kulinichi." In the Voznesensky parish on Shapranovskaya Street, Mikanor, Ivan and Yakov “Monastic”, that is, people from outside the Dnieper Monastery, Moses and Zakhary Khanchenko, Osip, Fedor, Sidor and Philip Chugai, etc. In the Voskresensky parish on Degtyareva Street, “the courtyard of Pan Kulikovskaya.” In the Dmitrievsky parish of the street: “Ivan Turchin”, i.e. baptized Turk, “Ivan Oleynik, and today Dmitrov’s parish in the name of Pan Lavrentiy Shidlovsky in the village of Guki 14 huts” and “the village of Grigorovka.” In Blagoveshchensky “on Berezhnaya street the courtyard of Mr. Andrei Nikolaevich Dunen, Ivan Fisenko”, “Panasovka” street. In the Nativity parish “Moskalevka, Dovgalevka, Bezsalaya streets” and here, according to the 1732 census, “the courtyard of Pan Sotnik Ivan Kvetka,” later the Izyum colonel. In the Trinity parish, the streets “Kramaleva, Nazartseva”, where “Andrey Topchiy” is located. The joys and sorrows of the regiment flocked to Kharkov, as the center of the regiment’s settlements, just as its own joys and sorrows spilled over the entire regiment. Therefore, the history of Kharkov cannot but concern the settlements of the Kharkov regiment. Vigovsky's revolt caused a lot of anxiety among the Cherkassy people of Kharkov. On September 23, 7167 (1658), the tsar sent a letter to the Kharkov Cherkasy people with an admonition not to enter into relations with the traitor, but to fight courageously for the tsar and the Orthodox faith. The city inventory of 1662 says that in 168–170 (1660–1662). at different times, “according to great news, 2 pounds of gunpowder and 32 hryvnias were spent on gunpowder in the Kharkov fortress.” On May 5, 1669, Tsar Alexei Mikhailovich gave the Kharkov regiment a charter in the name of its colonel Grigory Donets. “For them to us, the great Sovereign, the Tsar speaks, for their previous and current services and for the devastation that was inflicted on them by the traitors of Cherkassy and by the Crimean and Nogai Tatars after the betrayal of Ivashka Bryukhovetsky, and for the siege they were ordered to: a) forgive duties for the sale of wine, only 2225 rubles. 50 k. b) henceforth, for our great Sovereign, we granted regimental services - we ordered them, instead of our Sovereign’s annual monetary salary, to provide such trades (from wine and beer boilers) in the cities of the Kharkov regiment without pay, so that they would have something to serve in our regimental services.” The Tsar's letter presents us with only a brief outline of what Bryukhovetsky's indignation cost the Kharkov regiment. In the Chuguev census we find quite detailed information about this time of trouble for Sloboda residents. Hetman Bryukhovetsky sent out an appeal to the Slobozhans slandering the tsar. The famous enemy of the Mohammedans and Poles, Ivan Sirko, who now ruled the Slobozhans with the rank of colonel, was agitated by the news that the tsar wanted to give the Cossacks to the Poles. Sirko is a wonderful face. In 1659, he, the Koshevoy and Kalnitsky colonel, took the hetman's signs from Vigovsky for Yuri and took Chigirin. In October 1660 he devastated Crimea. In July 1664, Koshevoi Sirko wrote to the tsar that he did not trust Bryukhovetsky and therefore did not want to unite with him; on November 14, the Tsar himself convinced Sirk through Repnin that he was in vain not to trust Bryukhovetsky. Sirko, loyal to the king, destroyed the last attempt Vigovsky for hetmanship, took Teteri's treasury in Chigirin and Bratslav, after which he fled. The following year, together with the Kalmyks, he ravaged Tatar villages. In 1666 he again ravaged the Crimea; then in October 1667 the Cossacks “went to the Crimea with Koshevoy Serk.” In January 1668, the weak Ivan Belkovsky was elected to the Koshevoy, after which Sirko, according to the Chuguev correspondence, is a colonel in Zmiev and is in charge of the Merefyan and Pecheneg Cherkassy, while according to the chronicle, the Cossacks of the right side “began to send to Doroshenko, vowing to accept him as hetman, and so did Sirko.”24 Throughout his subsequent life, Sirko is a sworn enemy of the Tatars and Poles, but in the excitement of Bryukhovetsky, he, always ardent, believed that the tsar was not quite sincere in protecting the Cossacks and was even ready to give them to the Poles. On March 4, 1668, a rebellion broke out in Krasny Kut and on the Tor Lakes: gangs of Tatars and Vepritsky Cossacks came to the settlements with fire and sword to force them. to force a retreat from the Tsar of Moscow. On March 5, the same people appeared in Zmiev, and Sirko rebelled for Bryukhovetsky’s idea, although not in his favor. On March 11, the enemies approached Kharkov and captured several Kharkov residents. The Chuguevsky governor Ragozin wrote to Belgorod: “On March 176 (1668), the Bayar son Grigory Sukhanov came running to Babaev and said: On March 11, the traitor Ivashko Serko came to Kharkov with the traitors Cherkasy, gathered with many people and crossed the river. The Udys are 2 versts from Kharkov and want to go to Chuguev.” The Chuguevsky governor even wrote before that it was as if the Kharkovites betrayed the tsar like others. But Romodanovsky wrote to him: “In the current year of 176 (1668), March 6, you wrote to Belgorod about the news about the traitor about Ivashka Serk, and those news are known. And what did you write in your reply that the Kharkov Cherkasy people betrayed the great Sovereign and accosted the traitor Ivashka Serka; and the Kharkov Cherkassy all serve the great Sovereign faithfully and do not pester traitors; And you would, by decree of the great Sovereign, exile with the Kharkov governor Lev Sytin alone over the traitors of the Cherkassy fishery and search for repairs and full of money and villages and villages to burn, as much as the merciful God will help.” On March 8, the Chuguevsky governor himself reported that the Kharkovites hastened to use the cast-iron cannons that the enemy had left in Zmiev and took them to Kharkov. According to Ornovsky, the glorious feat belonged to the Kharkov centurion Grigory Zakharzhevsky. He defeated the Azov Murza with the horde near Zmiev and captured the Turkish Chaush, pursued the enemies near Merefa and Valki. After Borovoe was robbed in April, and Martovoye and Kolontaev in May, and meanwhile Bryukhovetsky was killed by the Cossacks, Serko retired to Doroshenko, who sent out appeals for rebellion; Tatar parties appeared among the Slobozhans; in June, the rebels appeared in the Pechenegs in order to strengthen themselves here and act against Chuguev. The Chuguevsky governor called for help from the Kharkov colonel. “On the same day (June 28), the Kharkov Colonel Fyodor Repka arrived in Chuguev from Kharkov with the Kharkov military men” and, since the enemy did not have time to agitate all the Pechenegs, turned to Saltov and although he approached Chuguev, he was defeated, the colonel, “having spent a holiday in Chuguev, went to Kharkov with the Kharkov military men on June 30 h." In August, Doroshenko sent 1,000 Tatars with Murza and 2,000 Poltava Cossacks with their Colonel Kulbitsky against the Sloboda residents. They devastated Merefa, Vasishchevo and Chuguev villages. At the beginning of September, news was received in Kharkov that, at the call of Doroshenko, numerous Tatar troops were still marching against Kharkov and Chuguev. Colonel Repka wrote to the Chuguevsky governor: “On September 10, the Kharkov Cherkashenian Luchko Masyura left the regiment from the Tatars and in question said whether Luchko left the Tatars near Poltava on the river. Half-zero and left for the mountains. Sanzharov and in Poltava and with him two Murzas from Tatara ran from Sreli to Poltava to the Poltava colonel and said to go to war with them against the Sovereign Ukrainian cities, near Chuguev and under Kharkov and against other cities; and if the Murzas and Tatars, the Poltava colonel will not lead them to Gu-sudar’s cities: and they want to take the Poltava animals to the Tatars for food, so that the Tatars become hungry. And the Poltava colonel of his Cossack regiment ordered all the Cossacks to gather in Poltava, and having gathered with the Cossacks and having converged with the Tatars, they of course want to go to the Sovereign’s cities; and they should go, dividing into two, beyond the river. Vorskol, and the other Murafsky Way, so as to attack Ukrainian cities from all sides.” In mid-October, confusion broke out in Kharkov, several Cherkassy, ​​about 20 people, rebelled at night, killed the faithful Colonel Repka, stabbed the centurion with a spear and took measures to incite everyone to treason against the tsar, but the faithful Cherkasy locked themselves in the city. The Kharkov archpriest Filimonov hastened to let Chuguev know about this that same night so that help could be provided. We learn this from the Belgorod governor’s reply to Chuguevsky. “In the current October 177 17 you wrote that on the night of October 16, the Kharkov archpriest Zakharia Filimonov, and the Chuguev messenger, the boyar’s son, Feoktist Rybalov, came running to Chuguev from Kharkov, and in question they said: On the evening of October 16, the Kharkov Cherkasy led. Not many people betrayed the sovereign, and Kharkov Colonel Theodore Repka was killed to death, and the centurion, Konstantin Fedorov, was stabbed with a spear; and the Kharkov Cherkasy people are rebelling in order to betray the Emperor, not many, Ivashka Krivoshlyk, and Styopka and Taras, about 20 people, and other Kharkov residents have locked themselves in the city and are under siege. And you sent Chuguev residents from Chuguev to Kharkov to help with the revenue. And for this purpose I sent to you in Chuguev the deliberate village head Taras Krasnikov and his comrades. And you led by decree. Tell the Emperor to write to me, what more news will you have from messengers in Chuguev about Kharkov today; I wish I could send you to me in Belgorod with the Belgorod village residents and Taras Krasnikov.” According to the Chuguev correspondence, this was the last attempt of the rebels of that time against Kharkov and the Kharkov regiment, an attempt that cost Kharkov dearly, but the memory of the sufferer of loyalty to the duty of conscience, which fell to the lot of the Kharkov Colonel Fyodor Repka, is gratifying for both earth and heaven. Other monuments reveal some more information about that time. In 1673, Repka’s successor, Colonel Grigory Ierofeevich Donets, wrote in his sheet: “Grigory Ierofeevich Donets is known to be fixing... something unusual happened for Colonel Fedor Repka in our Kharkov regiment, Levko Zhigalka and Omelyan millers, residents of Gavrilovsky,” killed the Belgorod boyar children who were serving “from under Roll"; Levka Zhigalka was caught at the same time and “Colonel Fyodor Repka ordered to be shot in the city of Kharkov,” and Emelyan ran away. It is more than likely that this atrocity was the work not only of murderers, but also of rebels who carried out atrocities throughout Ukraine. This best explains the order of Colonel Donets with the land and mill of the escaped murderer; the colonel disposes of Emelyan’s property at his own discretion, i.e., as the property of a public criminal. Be that as it may, Colonel Repka in this case is a man worthy of his title. Grigory Erofeevich Zakharzhevsky took Repka’s place with honor. His exploits together with the Don Cossacks against the Tatars established his fame as a brave warrior and the nickname Donets. They knew about him that he was a brave warrior near the Carpathians and the same was the “Shlyakhetny Zakharzhevsky” with the rank of centurion of the Sloboda residents, both beyond the Desna against King Casimir, and in the Sloboda settlements31. With the rank of colonel, he turned out to be as much a brave leader of military squads as he was a smart administrator and engineer. For almost 200 miles along the banks of the Donets, fortifications were built in dangerous places. For almost 100 versts from 1675, he continued the Perekopsky shaft, which went only 7 versts to it. This is what the Chuguev correspondence shows. The construction of a strong, as it was then known, Izyumskaya fortress on the most difficult road of the Crimeans to Russia shows in Grigory Erofeevich as much ingenuity as heroic courage. Until then, Balykleya was a regimental town for the Donets-Oskol settlements. Grigory Erofeevich moved the regimental command to Izyum, closer to Azov and Crimea, so that it would be easier to defend the settlements of that region against Crimea and Azov. The government respected Grigory Erofeevich so much that even after the formation of the Izyum regiment, all orders on important matters of the Izyum and Kharkov regiments were entrusted to Grigory Erofeevich, and he sent orders to the Izyum regiment in the same way as if it were the Kharkov regiment. Henceforth the Izyum colonel was usually called the Kharkov colonel and the Izyum regiment the Kharkov regiment. Grigory Erofeevich fought gloriously with the Tatars. In 1672, when the Turks took Kamenets, Colonel Zakharzhevsky stood near Kolontaev all summer, defeated the Tatar horde near Merefa and captured its leader. All the next winter he stood in Akhtyrka, making sure that the enemies did not invade the settlements of the Sloboda residents. The Chuguevsky voivode wrote: “187 (1679) July 6, Kharkov Colonel Grigory Donets wrote to Pecheneg to send the rest of the Cossacks to his regiment, horse and foot, every single person. And the same number wrote to me, from the Chuguevsky district, ataman and voyt, that the Crimean Khan with many hordes crossed the river. Samara". On July 24, the Tatars ravaged Chuguev and Chuguevsky district. Grigory Erofeevich defeated them completely near Kharkov. The Chuguevsky governor wrote: “On July 187, 29, I sent the village resident Maxim Proskurnik and his comrades to check on the military people who were near Chuguev and went past Kharkov. On June 31, Kharkov Colonel Grigory Donets wrote to me that he defeated those military people of the Tatars near Kharkov and recaptured the full and livestock herds and followed them to Berestovaya. And that horde broke into three, and he, having caught up to Berestovaya, returned back on June 29. It was impossible for him to go further than Berestovaya after that Horde, because that Horde was large. But the horde is not advancing quickly, because their horses have been driven out and many are marching as infantry without bows. And that Horde, he hopes, will become a horse for its rest on the river. Orel or Samara." For these exploits, the tsar sent Colonel Zakharzhevsky a letter of commendation. The chronicle of Khmelnitsky’s wars says: “At the beginning of that fate (1680), Khan came out with large hordes to the Moscow settlements and stood near Merli and caused a great mischief in the Moscow settlements, drove 30 miles as far as Belgorod and returned safe; because no one followed him.” Comparing the words of the chronicle with the notes of the Russian ambassadors of 1681, who were with Hetman Skoropadsky37, we are easily convinced that the review of the Little Russian chronicle was taken from the words of the ambassadors. And comparing the recall of the ambassadors with the Chuguev correspondence, we must admit that Tyapkin and Zotov were unfair in their reviews of the Kharkov colonel and the affairs of 1680, carried away, it seems, by indignation that Grigory Ierofeevich did not make any meeting, while the hetman and colonel Kondratiev greeted them magnificently. According to the Chuguev correspondence, we see that in January 1680 the Tatars actually crossed the river. Donets and January 28 were near Bishkin, where, however, they were repulsed. After that, they went to Zolochev, “they captured towns and villages and people and drove away all sorts of livestock.” But Grigory Ierofeevich, in two strong battles near Zolochev, took away all the loot from the predators. The consequence of these battles was that “the enemy people went past Slshana along the Murafsky way from the Russian cities.” And Grigory Ierofeevich returned with his regiment to Kharkov on January 29. This is what the Pechenezh centurion Shcherbina, an eyewitness to the deeds, wrote. Panegyrist Ornovsky also writes in agreement with this. According to his news, Zakharzhevsky “smashed enemies in different places, and his sharp saber swam in filthy blood.” Consequently, it is completely unfair that no one came out against the Tatars at the beginning of 1680. Those captured, the same Pechenezh centurion wrote, “everyone was explicitly told that the Khan himself had the intention and intention, which God forbid, a tyrant, to go to the Sovereign’s cities and villages in war and intend to become a skin either near Akhtyrka or Chuguev.” But in the second half of the year the Tatars appeared near Savintsy. The news of the chronicle is quite fair only in relation to the settlements of the Akhtyrsky regiment along the river. Merlot, who really suffered at the beginning of 1680, but this misfortune should not be blamed on the Kharkov colonel, as Zotov does. In the second half of the year (1680), the appearance of the horde in the Pereyaslavsky regiment and its detachments in Izyumsky alarmed the settlement authorities. The Kharkov governor let the entire Kharkov district know that everyone should gather with all their property in Kharkov to save themselves from a sudden attack by predators. The colonel went with the regiment to Zolochev. In 1687, Grigory Ierofeevich sent his son Konstantin with half a regiment on the first Crimean campaign, and he himself stood on the border line of his regiments. The following year, the embittered Crimeans sent the Azov horde to rob and burn the residents of Sloboda. From June to October, either in separate parties or as a whole mass of 5 thousand people with cannons, they beat, burned, and plundered the settlements of the Kharkov and Izyum regiments. Grigory Ierofeevich defeated them near Andreevka, and his assigned colonel fought with them near Valki. During the second Crimean campaign (1687), Konstantin Grigorievich stood at Tsareborisov under the command of the Chuguevsky governor, and his father protected the settlements of the regiments on the Perekopsky shaft. This time, the Azov Tatars with detachments of Crimeans poured out the Khan’s revenge on the Sloboda residents. The Kharkov regiment suffered little - the horde was repulsed at Vodolag, although not without losses, but the Izyum regiment suffered greatly. After Grigory Ierofeevich, from the middle of 1691, his son Fyodor Grigorievich Zakharzhevsky was a Kharkov colonel, accustomed to combat life by his father from the age of seven. In 1693, Muraddin Sultan with 15,000 Tatars and troops of Janissaries brought devastation to the Kharkov regiment. The Tatars captured prisoners, and their detachments were in Merefa itself. Fyodor Grigorievich hastily gathered his soldiers, attacked the enemies, defeated them, took away prisoners and everything they looted, and captured up to 14 “important bastards.” Such a defeat of Nuraddin is all the more important because the Sultan wanted to give Ukraine its own hetman, Petrik. Tsars John and Peter sent the colonel a letter of commendation, and the regiment was presented with two cannons and some other distinctions. In 1694, the Kharkov regiment was sent to Mius to act with Shein against Azov. But the vigilant colonel learned that the Tatars wanted to bring devastation to the settlements of his regiment and in time let Sheremetyev know that the enemy was already at Berestovets. Sheremetyev hurried to stand on Dzhgu-ne. The Tatars were repelled, and the Kharkov colonel pursued the predators beyond Berestovaya and Orel, took away all their booty and captured 70 people. In 1695, Fyodor Donets and his regiment took part in the conquest of Kazikirmen and Tavan and received a letter of commendation for this. In 1697 he was again near Kazikirmen; The regiment was already returning to its place when the horde attacked its settlements. Colonel's brother Ivan Zakharzhevsky bravely attacked the horde, and it fled without looking back. The following year, the horde again wanted to take revenge for its failures at Kazikirmen and was again repelled. In 1700, a royal charter ordered 800 mounted Cossacks to be in the Kharkov regiment, and the next year the regiment was near Karyagolm and Riga, took the Rapina manor and for that received a monetary reward. In 1703, it was ordered to add another 500 Cossack employees to the regiment, but in 1705 Sloboda residents were exempted from fees for new offices. Fyodor Grigorievich died in the royal service on the river. Samara in 1706 On November 18, 1706, the royal order was issued to Brigadier Theodore Shidlovsky to control the Kharkov and Izyum regiments; At the same time, the governors who had previously been in the cities of Cherkassy were abolished. Since 1708, Lavrenty Shidlovsky was appointed to be the punished Kharkov colonel, and in the same year, detachments of the regiment were sent to pacify the Astrakhan rebellion of Bulavin. On December 12, 1708, a royal letter was sent to Kharkov with an admonition to act against the enemy with all zeal and not to listen to the seductive suggestions of the traitor Mazepa49. On January 20, 1709, it was ordered to harvest timber to strengthen the Kharkov fortress and collect provisions and fodder for military needs; and on January 5, it was ordered to send provisions to Lebedin as soon as possible. In the same year, detachments of the regiment under the command of Lavrenty Shidlovsky fought with the Swedes near Veprik and Oposhnya. On June 2, 1709, on the day of the Ascension of the Lord, Peter the Great, on his way from Azov to Poltava, arrived in Kharkov in the morning and, stopping near the St. Nicholas Church, listened to the clock in it, then went to the Assumption Cathedral, here he listened to the liturgy and, as usual, read the Apostle himself. After the liturgy, I examined the city fortress and after lunch went to Poltava via Lyubotin and Valki. The Kharkov regiment under the command of L. Shidlovsky shared the labors and glory of the famous Battle of Poltava, and Lavrenty Ivanovich, by the will of the Tsar (March 3, 1710) and by the election of the elders, was confirmed in the rank of Kharkov colonel. “During the rebellion of the Don and Zaporozhye Cossacks with the traitor Mazepa and Bulavin and his comrades,” Colonel Kvitka wrote, “from various places in the Ukrainian frivolous people, barge haulers, multiplied in the Kharkov regiment in the forests and the local inhabitants in the farmsteads, in apiaries and in residential courtyards caused offense and ruin, and robbery and murder against passing people.” Orlik, proclaimed hetman instead of Mazepa, continued Mazepa's work. He sent out gangs with “flattering letters”, trying to induce Sloboda residents to revolt and treason. At the same time, he entered into an agreement with the khan and on December 10, 1710, among other things, it was stipulated: a) “if the inhabitants of the Moscow settlements, transferred from Ukraine, refuse an alliance with us and begin to persist, then it is necessary to treat them as enemies; b) if an obstacle is encountered to the occupation of the Moscow settlements and to their union with Ukraine, either by arms or by a peace treaty, then they must be forced by force to leave the settlements and settle on the right bank of the Dnieper.” This is the plan according to which we are supposed to act against Ukraine! And it was done. The Sloboda Cossacks, despite any seductions, remained faithful to the tsar. And Srlik summoned the khan and his Cossacks against Sloboda Ukraine. In 1710, the Khan with a horde of 50,000 brought devastation to the settlements of the Kharkov regiment. Over the next two years, gangs of Crimeans and Cossacks inexorably ravaged the regiment’s settlements, captured and plundered whatever they could. Even Kharkov, which at other times the Crimeans were afraid to approach, was in great alarm, and special measures were taken against the enemies there. After Prokopiy Vasilievich Kulikovsky, who was not a Volokh by birth, but a Lithuanian hare, who was in the service of Kantemir, from 1714 Colonel Grigory Semenovich Kvitka fought with the gangs of the Cossacks. From the surviving case of the robberies of the Cossacks57 we see that in the Kharkov regiment a) robberies were carried out, at the then price of things, in 1718 for 1177 rubles, in 1719 - for 3085 rubles, in 1720 - for 268 rubles, in just 3 years - for 4335 rubles, which at the current price of things will be at least 45,000 rub. silver; b) as a result of relations with the Crimea, the khan sent horses, cows and oxen as a reward for 876 rubles. and half of that was given to the Izyum regiment; Thus, the Cossacks of the Kharkov regiment received only a tenth as compensation for the losses incurred in 1718–1720, and about the robberies of 1714–1717. Khan did not want to speak. After concluding a glorious peace with Sweden, Peter I sent letters to the suburban regiments by express courier. The Tsar wrote to Colonel Kvitka: “How do you and our Vel. State the messenger will arrive with a letter: you would send a worthy thanksgiving to the All-Good God, glorified in the Holy Trinity, for such peacemaking, in favor of his faithful, sending a worthy thanksgiving celebration with prayer singing, three times at different times. The first is on the very day on which this is our Vel. State You will receive a diploma, and from that receipt, as a sign of that glorious state joy, after the prayer singing, the customary ringing in churches every seven days, as from the day of Easter throughout the whole of Bright Week; second Skt. 22 d., third in the pre-future 1722 Gen. 28 days with the same seven-day ringing. And announce this to the regiment of all ranks to the commanders and other people publicly.” Catherine I ordered that 2,000 privates with their senior officers and 1,000 from suburban regiments be collected from the Little Russian Cossacks and sent to the corps stationed on the border of Persia; Colonel Kvitka went with detachments of suburban Cossacks, but returned with few. The Polish campaign of 1733–1734, in which Ivan Grigorievich Kvitka commanded the Cossacks, was not burdensome. For the Kharkov residents, there was a disaster that visited them in 1733: “On May 31, the city of Kharkov burned; 300 courtyards burned down, the cathedral and Nikolaevskaya churches and all the shops.” Colonel Stepan Ivanovich Tevyashev sent Kharkov detachments on the Turkish campaign, commanded by the convoy of the Kharkov regiment, Ivan Grigorievich Kvitka, later the Izyum colonel62. The plague was brought to the shelves by this war. According to the Kvitok family chronicle, it opened in the month of August; then “through the month of September (1738) the pestilence continued in Kharkov and other places in the Kharkov regiment. In Kharkov, the nobles John the priest of Blagoveshchensk, Mikhail Troetsky and the merchant Grunen and everyone died. Through the month of October, the plague in Kharkov was very severe and many houses, noble and noble, died out to the last soul. The air in Sctobria was stinking, as was the case in other months. Through the month of November the pestilence was not so severe. In December By divine mercy, the pestilence in Kharkov and other places became quiet.” Thus, the precautionary measures against the plague prescribed by Minich and sent to churches under the decree of December 31, 1738, were no longer useless. As a result of Minich's Crimean campaigns, the suburban regiments were extremely exhausted by the exactions of provisions, fodder, oxen and horses for the army and military posts, which mainly fell on them in their proximity to the place of war. The pious daughter of Peter I pleased the suburban regiments with a letter of grant, which was given to the Kharkov regiment in the name of Stepan Ivanovich. The two Prussian campaigns of her time were difficult for the Sloboda residents, especially due to the costs of horses, which depended on the people who managed the economic part of the war. The last colonel of the Sloboda Kharkov regiment was Matfei Prokofievich Kulikovsky. Between the events of modern times, the first thing that should attract attention is the visits of the highest persons to the city of Kharkov and its cathedral. In 1787, Catherine the Great, on her way back from Crimea through Taganrog, arrived from the Merefa settlement in Kharkov on June 10, and was met at the Assumption Cathedral by His Grace Theoktist, Bishop of Belgorod, with all the city clergy. The archpastor greeted her with a speech. From the cathedral she walked to the viceroy's house, which was then rebuilt again, which now constitutes the old house of the university; On the morning of the 11th, the empress was presented to the empress with the most honorable clergy, military and civil officials and the nobility. The Reverend with the highest clergy and officials up to the 6th grade were invited to dinner. In the evening there were fireworks. Exactly 29 years later, on the same 10th day of June 1816, Emperor Nikolai Pavlovich, then still the Grand Duke, arrived in Kharkov. Arriving at the Assumption Cathedral, he was met by His Grace Bishop Apollos, who presented him with an image of the Kaplunovskaya Icon of the Mother of God. Then the Right Reverend celebrated the Liturgy, which the Grand Duke listened to, standing at the right choir. At the end of the liturgy, the Right Reverend presented the Grand Duke with a prosphora. On the 17th day of September 1817, Emperor Alexander I blessed the city of Kharkov with his visit. Having left Poltava at lunchtime, at 10 o’clock in the evening he arrived at the ringing of bells directly at the Assumption Cathedral, where at the entrance he was met by the Right Reverend Bishop Paul with the city clergy in full vestments. After delivering the welcoming speech, the Right Reverend brought the cross for kissing and, sprinkling St. pouring water on the hand of the sovereign, he went with the cross in front of the clergy, sprinkling St. water way. Following him walked the sovereign with his generals. After performing a short prayer service, the Right Reverend presented the sovereign with an icon of the Ozeryanskaya Mother of God in a casing. The Emperor went to the house of the city head, merchant Vasily Mikhailovich Lomakin, where he was met by Governor Muratov and the owner of the house with bread and salt. On the 18th of September at 9 o'clock in the morning, the Right Reverend, with Archimandrite Gennady, rector of the collegium Prokopovich, cathedral archpriest Mogilevsky, professor of the collegium Antonovsky, dean Prokopovich and keymaster John Malinovsky, introduced himself to the sovereign in his apartment. The Emperor first invited the Right Reverend into the living room and talked with him for several minutes; Then the Right Reverend invited the above-mentioned clergy there, and the Emperor graciously received them. After inspecting the university, gymnasium, prison castle and charitable institutions, the sovereign dined in the apartment. At 4 o'clock he left the city at the ringing of bells on the way to Belgorod and, noticing the Ascension clergy standing at the southern gate of the fence in vestments, he ordered to turn there from the road and, having arrived, got out of the carriage, venerated the cross and set off on his further journey. That same year, on October 24, Grand Duke Mikhail Pavlovich was met in the cathedral. On July 31, 1820, at 8 o'clock in the evening, Emperor Alexander I arrived from Chuguev to Kharkov directly to the cathedral at the ringing of bells and was met by His Eminence Paul with the clergy in full vestments and, after the proclamation of the litany and many years, went to the royal apartment, to the house of the merchant Lomakin. In the morning, August 1, at 8 o'clock, at the sound of the bell, I set off along the highway to Warsaw. Seeing the Kuryazhsky monastery along the old road, he ordered to turn towards it and, having been met by the abbot and the brethren at the entrance to the fence, got out of the carriage and, when the brethren silently accompanied His Majesty to the church, he himself began to sing: O Lord, save Thy people and, after the litany and many years, venerated the cross and the miraculous icon, he set off along a country road across the river. Udy near the farm of Archpriest Prokopovich on Lyubotin. In 1826, when the body of Emperor Alexander Pavlovich was brought from Taganrog to St. Petersburg, His Grace Paul with the protodeacon, Gnedich, subdeacons and 8 choristers met a sad chariot on the border of the Yekaterinoslav province and then, when passing through each village or city, accompanied in full vestments with the clergy from the surrounding villages and cities to the end of the settlement. Where, along the route, an overnight stay was appointed, there the coffin was carried into the church, and the requiem service was celebrated by the Eminence, and the priests read St. gospel. At 6 o'clock in the morning the liturgy was celebrated and then the funeral service, and the coffin was taken out of the church and, after being placed on a sad chariot, was accompanied by the previous spiritual procession until the end of the settlement. A sad chariot arrived in the city of Kharkov from Chuguev on the evening of January 9, accompanied from the border by a horse cortege, at the city outpost it was met by His Eminence Paul with all the city clergy in full vestments and with singers singing: Holy God - escorted to the Assumption Cathedral, where, after bringing the coffin into the church and placing the coffin on the prepared hearse, a requiem service was sent; all night and on the following days and nights until the 12th, the gospel was read by the priests. All this time, day and night, the people, unrestrictedly entering the western doors, one after another between two rows of soldiers, kissing the coffin and without stopping, left the church through the southern doors. Every day the cathedral liturgy and then a memorial service were celebrated. On the 12th, at 8 o'clock, a liturgy and requiem service were performed for the Right Reverend Cathedral, and after the coffin was placed on the sad chariot, with cannon shots and bells ringing, a procession of civil officials and citizens, university students and students of all educational institutions with their superiors, singers and clergy began. The Eminence was followed by a sad chariot drawn by 8 horses, then by a detachment of mounted lancers. The procession walked past the bishop's house and St. Nicholas Church to Moskovskaya Street. The thunder of cannons placed in different places of the city, close to the sad procession, did not cease until the procession arrived at the city outpost. There the procession stopped. The Right Reverend set off in a carriage to the village of Tsirkunov. Following him went the protodeacon, subdeacons, choristers and some of the clergy. Both in Tsirkuny and in other settlements up to the border of the province, the Reverend celebrated a memorial service, and in Liptsy a liturgy. In 1832, on September 11 at 6 o'clock in the morning, Emperor Nicholas Pavlovich arrived from Poltava in Kharkov directly to the royal apartment, to the house of the merchant Bezhodarny. At 10 o'clock he was met in the cathedral at the ringing of the bells by His Grace Innokenty (Alexandrov) with the clergy in full vestments at the southern gate of the fence, since at that time the lower vault of the bell tower was being finished and there was no entrance to the church from the west. The Emperor, after completing the litany and many years, venerated St. cross. The Right Reverend, presenting the cross, presented His Majesty with an icon of the Savior in a silver-gilded frame. From the cathedral, His Majesty visited the institute, university, provincial gymnasium and prison castle. At 4 o'clock I went to Chuguev. In October 1835, Emperor Nikolai Pavlovich, while traveling to Voznesensk, arrived in Kharkov, straight to the Assumption Cathedral, and since the Right Reverend Innocent left for Irkutsk in August of that year, and the Right Reverend Meletius had not yet arrived from Irkutsk, Archimandrite and Rector of the Seminary John met the Emperor with the city clergy. On August 18, 1837, Empress Alexandra Feodorovna and Grand Duchess Maria Mikolaevna blessed Kharkov with her arrival. Having stayed in an apartment in the old university building, in which Great Catherine had stayed 50 years earlier, an hour later she arrived at the Assumption Cathedral, where she was met at the entrance by the Right Reverend Archbishop Meletius and, after performing a special litany and many years and having kissed the cross, she bowed to the saint three times to the ground. Icon of the Yeletskaya Mother of God, as well as Grand Duchess Maria Nikolaevna. The next day, the Right Reverend, with the most honorable clergy, presented himself to Her Majesty in the palace and was received very graciously. At 11 o'clock the Empress and the Grand Duchess were at the institute and listened to the testing of the girls in their knowledge of the law of God and other subjects until 2 o'clock. In the evening of that day, she honored with her visit a dinner at a noble meeting, and the city was unusually majesticly illuminated. At 8 o'clock on the 20th, when the bells were ringing, she set off on her further journey to Voznesensk. The Empress was pleased to give 8 thousand rubles. for distribution to the poor in the province. On August 22 of the same year, at 10 o’clock in the evening, the Tsarevich and heir, Grand Duke Alexander Nikolaevich, arrived in Kharkov and had a meeting with Grand Duchess Elena Pavlovna, who arrived in Kharkov and visited the cathedral on the 21st. In the morning at 6 o'clock the Grand Duke was met by His Eminence Meletius with the council members, after the prayer service with pre-earthly worship he venerated the icon of the Yeletskaya Mother of God, which lay on a lectern in front of the iconostasis. After leaving the church, I set off on my further journey to Poltava. The same year, on October 7, on the way back from Voznesensk through Ekaterinoslav, the Empress and the Grand Duchess arrived in Kharkov directly to the palace, which is in the old university building; and at 10 a.m. on the 8th I visited the institute. Here in the church she was met by her institute teacher, Archpriest Antonovsky, and university professor, Archpriest Zimin, and the litany and longevity were proclaimed while the maidens sang. To commemorate her favor, the Empress granted them, the archpriests, each a gold watch with the same chain; On the morning of the 9th at 8 o'clock I set off on my further journey. On the 11th of the same year and month, at 7 o’clock in the evening, the heir, Tsarevich Alexander Nikolaevich, arrived in Kharkov to an apartment that was in the old university building. The next day he received the Eminence, military and civil officials; then he examined the institute, the university, the prison castle and the charitable institution. On the morning of the 13th at 6 o'clock he arrived at the Assumption Cathedral, being met by the bishop, and after listening to a short prayer service he went to Chuguev. In 1842, on September 14, Emperor Nikolai Pavlovich arrived from Chuguev directly to the Assumption Cathedral, where he was met by His Eminence Innocent. In the morning at 8 o'clock I examined the institute and other institutions. In 1845, on September 15, the Emperor arrived late at the apartment of the Governor-General, Prince Dolgorukov, together with the heir, Grand Duke Alexander Mikolaevich. In the morning at 9 o'clock I was at the institute, then at the Assumption Cathedral, where I was met by His Eminence Innocent. Upon leaving the cathedral, the sovereign emperor went to Chuguev; and the sovereign heir inspected the university and gymnasium. In recent times, there have been some sad events in Kharkov: a) Famine of 1787, 1821, 1833 and 1848. The first one was the heaviest of all; the price of bread reached 11 rubles. silver for a quarter, and therefore many poor people died of hunger. b) Fires of 1821, 1833 and 1843; in the second of them, in the Arkhangelsk parish, up to 100 households were exterminated, in each of the other two – up to 50 households. c) Cholera 1830, 1847 and 1848. This formidable visit from God was to the benefit of many. The souls, the most forgetful of eternal salvation, came to their senses and with more or less deep contrition turned to the Lord with prayers for mercy. During the epidemic, almost everyone fasted, confessed and received Holy Communion. secrets, others even two or three times. All those who died from cholera in Kharkov were: in 1847 – 410 people, in 1848 – up to 700 people. Of the private individuals at the present time, the parishioner of the Dimitrievsky parish, Euphrosyne Mikhailova, rightly attracts attention. Sna has been suffering from a disease for 30 years, which cannot be alleviated by doctors’ aid, and for 20 years she has not risen from her bed, but blesses the Hand of God who touched her. Ivan Khrol, the son of a small merchant and himself already an owner at the behest of his father, almost died of cholera in 1830, but freed from a terrible disease, he did not want to do anything more than read spiritual books, pray and talk about the salvation of the soul. He told his friend: “We have traded enough and have almost traded our conscience; it’s time to move on to something else.” The robe of foolishness, under which he appeared to others, could not be easy for him, especially since, covered with it, he spoke the truth quite boldly and sharply to many. Beatings, ridicule, and gossip rained down on him generously. Once he was in prison, but from it he brought with him several dozen peasants, who previously had never wanted to obey their master, but according to Khrol’s conviction they became meek like lambs. Just before his death, the schismatics beat him so badly that he began to cough up blood and soon died. This was in 1841. On level ground, on both banks of the Merefa River, 24 versts from Kharkov. This is one of the ancient cities of Sloboda Ukraine, which, due to its position in the south of the settlements, was important. To this day, the remains of the fortress that used to be here are still visible; from the east it was protected by a swamp, from the west by the river. Merefoy; its area extended 130 fathoms in length from east to west, and 75 fathoms in width from north to south. There was a cannon on the tower. In 1785 we find the fortress in this form: “The fortress was made in ancient times; around it there is an earthen rampart, 3 and a half fathoms high from the horizon, and 6 fathoms wide; At each corner there is a cast iron cannon. In that fortress there is a wooden church in the name of St. Nicholas the Wonderworker; there is a school attached to it, where free people learn Russian literacy; in the same fortress there is a store for pouring bread. And behind the fortress there are two wooden churches, the 1st in the name of the Transfiguration of the Lord, the 2nd in the name of the Archangel Michael; 8 wooden benches; Every year there are three fairs: January 1, June 24 and August 6.” Until 1765, Merefa was the hundredth place of the Kharkov regiment. Since 1765 it had a commissar's administration, and since 1780 it remained a settlement. The first church in the name of St. Nicholas was built in Merefa no later than 1655. In 1711, this church was burned by the Tatars. The current St. Nicholas Church “inside the rampart” was built in 1759. Colonel Bulsky took a special part in its construction, who, however, just started the business, and his widow Ekaterina Bulskaya completed it. In this church there are: Apostle. M., 1688; Triodion colored. M., 17494 At the request of the parishioners of the Transfiguration Church in 1712, which we will see below, there is no doubt that the Transfiguration Church existed before 1700; according to their testimony, it was burned by the Tatars in 1711, which is why in 1712 they were given a charter to build a new church. In the affairs of the consistory of 1724 “Church of the Transfiguration of the Mountains. Merefa, which is above Merefoya,” is included in the list of ancient fabled churches, along with Nikolaevskaya. The current Transfiguration Church was restored in 1818, but it became so dilapidated that it had to be closed, and it is closed. The third church of the town of Merefa in the affairs of 1724–1727. and subsequent years it is called the church of “Archangel Michael, which is on the market.” It was built instead of the Merefa Church of the Nativity of the Virgin Mary, which in 1710 was converted into the Church of the Ozeryansk Hermitage. In 1711, the Arkhangelsk Church of the mountains. Merefa experienced the savagery of the Tatars, was burned by them, and was rebuilt in 1712. In 1795, the Church of the Nativity of the Virgin Mary was moved here from the abolished Ozeryansk Hermitage, which was 3 versts from Merefa, and replaced the dilapidated Archangel Church. This church has the shape of a cross and has five chapters. In 1840, all five domes of the church were gilded. The position of the parishioners of former times can be judged by the fact that Merefa, located in a fairly open place, is located on the southern edge of the province and, therefore, very close to the steppes, where they scoured almost until the half of the 18th century. Crimeans. The Chuguev papers mention Tatar attacks on Merefa in 1668, 1675 and 1688, but the circumstances of the attacks are not shown. Quite complete information has reached us about the disaster that Merefa experienced from the Tatars in 1711. In the marriage case of 1734, the Cossack woman of Merefa, Evdokia, says about herself: “Last 711, I and my husband Vasily Lukyanov Rudenko were taken by the Tatars from Merefa into captivity and at the same time my husband Vasily was taken into ruin. The Tatars were chopped down from the above-mentioned year. I was in captivity in the Turks in Constantinople; and last year 731 in September. I came out of this bondage.” Another resident of Merefa, confirming Evdokia’s testimony, says that he himself was among the prisoners. In 1712, parishioners of the Church of the Transfiguration wrote to His Grace Hilarion: “In the past, Sovereign, 711. When the enemy people of the Tatars came, our city and churches were destroyed and many people were taken into captivity, and our Church of the Transfiguration was built to its foundation on that date, and the priest of that church, Demetrius, was taken into captivity. And now we are your orphans, having come from captivity and from different cities, according to our promise we want to build the Church of the Transfiguration of the Lord on that burnt place.” Asking for a blessing for the construction of the church, they add a request for a priest: “We sentenced priest Ivan to the parish of the Arkhangelsk, and that Archangel Church has a priest, his father priest Thomas, who was in full; and our parish priest Dimitri is now serving at Zaporogi.” In the case of the robberies of the Cossacks 1714 - 1720. We see that these predators, then subjects of the Crimea, robbed the Merefa residents in 1716–1719, most often stole horses, and sometimes robbed them of everything on the road and in farmsteads, sometimes they tortured the defenseless for money. For example, in July 1714, “At the Church of the Transfiguration of Priest Mikhail Khartsyza, horsemen drove away 2 horses from Vodolazsky’s herd. 1717 July 22nd of the inhabitant of Merefyansky Vasily Sushchenka, the Khartzys on foot at the apiary tormented him and extorted 25 rubles from him, took 2 hand cranks. In the same year and date, the same Khartzys tortured the inhabitant of Merefyansky, Ilka the Small, from his apiary and extorted 3 rubles from him.” In the same year, in one summer, they attacked the farm of the Merefa centurion Fyodor Shcherbina twice, 50 and 100 people at a time, they robbed everything that came to hand - sheep, smushka, lard, oil, a burner. In 1718, by the way, “Andrei Poltavchenko, who was traveling on the road from Kharkov with his wife, was robbed by the Khartsyzys, they took a crimson fur coat, a Chinese bai-barak, lined with hares, a standard spare tire, a manista of good 8 threads, 4 threads of pearl, 3 pairs of shirts, 3 serpyankas, and the price the aforementioned fur coat 12 rub. 23 den., baibaraku 6 rub. 13 den., spare wheel 26 rub. manistu 29 rub. 29 den., pearls 57 rub. 18 den., shirts 2 r. 6 days Osip Gubanenko and his comrades have 6 people on the river. Orel and the Khartsyz horsemen raided and took 5 horses, 6 saddles, 4 epanchas, 4 cauldrons, 3 nets and took all the junk and took off their shirts. The price for horses is 37 rubles, for guns 7 rubles. 26 den., saddles 2 r. 28 den., clothes were taken for 26 rubles. 26 days.” In 1719, predators stole, among other things, 18 horses of “Father Konon of Merefyansk,” a priest of the St. Nicholas Church. In modern times, cholera died in three parishes: in 1830 - 26 people, in 1833 - 75 people, in 1848 - 171 people. Famine and scurvy in 1848–1849. not seen in Merefa. The metrics in the consistory archive begin: St. Nicholas Church - from 1725, Transfiguration - from 1728, the former Arkhangelsk, the current Mother of God - from 1725. 21 versts from Kharkov. Old-timers say that during the predatory raids of the Tatars on Ukraine, impenetrable forests, which served as reliable protection from barbarians, and living lands attracted inhabitants to the present place. The sharp heights of the mountains, appearing from a deep ravine, which still serves as the center of the village, gave the settlement its name. The general opinion of old people about the antiquity of Sstroverkhovka is that it is much older than Merefa. This is probably because the Stroverkhovka area had many advantages for the peace of mind of the inhabitants compared to the Merefa area, located in an open area. In 1742, the Kharkov archpriest informed the bishop that, as a result of the archpastoral letter of March 6, 1742, he had founded a new Church of the Intercession of the Most Holy Theotokos in the village of Sstroverkhovka “near the dilapidated church” and that the Ostroverkhovites wanted to build porches from the dilapidated church at the new church, for which they were awaiting the archpastor’s will. Thus, the first Ostroverkhovsky church was built, in all likelihood, no later than 1655. According to local memory, the church was built in 1742. was about three tops and quite large; On March 6, 1786, it burned down with all its utensils and property so that only the metric books of 1774 and the four menaions for June, July and August remained, which at that time were probably not in the church. The places where two ancient churches of Sstroverkhovka stood are still known. In addition to the lack of a church, which was destroyed by fire, the Ostroverkhovites decided to build a new and already stone church for another special occasion. The military inhabitants of Sstroverkhovka had long been in litigation with the neighboring landowner, Colonel Bulskaya, for her seizure of part of the public land of Sstroverkhovka. The case had already been decided in favor of Bulskaya, but the society, having collected a feasible fee, from each 5, 10, 20 rubles, hired an attorney and sent it to the Senate to bother about their case. It ended with the land being returned to them, and Bulskaya had to pay them for the losses. The amount paid by Bulskaya extended, from the remainder of what was previously collected for expenses, to 7,000 rubles. banknotes. This amount, which was a net and unexpected profit for them when the land was returned to the peasants, the peasants, on the advice of their elders Ignatius Temchenko and Ivan Denisenko, allocated for the construction of a stone church. In addition to 7000 rub. significant donations were received from the peasants themselves: Temchenko, Denisenko and Ivan Bogul, so that the church, founded in 1787, was completed and consecrated the following year, 1788. The construction cost 20 thousand rubles. In 1806, the wooden roof of the church was replaced with an iron one, which cost, as recorded by the priest Terenty Sinitsky, “for the purpose of leading into the last generations,” in 1494. banknotes. Among the benefactors of the church are remarkable: a) retired colonel Mikhail Stepanovich Temchenko, the grandson of the prospector for the construction of the church, the Cossack Temchenko, donated 800 rubles. banknotes; b) collegiate registrar Maxim Ivanovich Gorbanov - made church things and crafts for 1000 rubles. banknotes. The motivation for donations was a feeling of gratitude to God, who gave strength and ways to earn ranks and make a meager fortune, while the ancestors were simple Cossacks. When the stone church was built, the priest Terenty Sinitsky, also known as Popov, had a great influence on the parishioners. After graduating from a course in theological sciences at a collegium, he entered the priesthood at Ostroverkhovka in 1787 and served at the Church of the Intercession for 38 years, dying in 1825 at the age of 70. The time of his service in the church is called “the best time.” In 1719, during the attack of the Cossacks on Valki, two of the Cossacks of the village of Ostroverkhovka were killed and three were seriously wounded, so there was no hope for their recovery. However, both in this and other years, Ostroverkhovka was saved from the fire and sword of the Tatars and Cossacks by its rocks. Among the disasters of nature, parishioners remember the following: There was a bad harvest in 1789 and that led to the high cost of bread: in Ostroverkhovka they paid 8 and 9 rubles for a quarter of rye. banknotes. In 1833 and early 1834, the price of bread increased to 34 rubles. banknotes. In 1848, due to drought, there was again a great shortage of bread. But the beneficent government had even earlier set up reserve stores and thereby not only saved the peasants from hunger, but also kept bread at fairly reasonable prices. There were deaths from cholera: in 1831 - 12 people, in 1848 - 53 people. The disastrous year of 1848 was notable for more than just cholera. The death of livestock, which no one remembers, made many wealthy owners poor, depriving them of working animals. The loss of livestock occurred due to the preceding terrible drought, an early and long winter, during which there was no food to feed them. For a haystack, which at other times cost 50 kopecks, they paid 14 and 16 rubles. banknotes and could not get them yet. However, part of the trouble depended on the owners themselves: the Cherkasy people at that time forgot their old proverb: “A fool has as much as Yury, but a wise man can reach Nikola” for supplies. Others had hay, but they sold it in the winter, waiting for early spring. At the Ostroverkhovsky Church of the Intercession there were parishioners in 1730 - 358 souls. and 335 women; in 1750 – 418 men, 380 women; in 1770 – 527 men, 513 women; in 1790 – 765 men, 747 women; in 1810 – 856 men, 873 women; in 1830 – 934 men, 1059 women; in 1850 – 881 men, 970 wives The consistory archive preserves the metrical record of those born in the Ostroverkhovsky Pokrovsky parish in 1703, followed by records from 1725. On the left bank of the Uda River and on the right side of the road from the former suburban town of Balakleya to Kharkov, on the shore of Lake Liman, which stretches a mile in length. Bezlyudovka with the name of the village is already mentioned in the deeds of 1681–1690. In the case of 1685, “the village of Bezlyudovka, Cherkasy, the centurion Anisim Makarov” is shown. According to the 1684 record of the village, “Bezlyudovki Pokrovsky priest Ivan Bogdanov” sold hay fields on the river to Kuryazh Archimandrite Joasaph. Kuryazhe10. Therefore, there is no doubt that the first Bezlyudovo church in the name of the Intercession of the Most Holy Theotokos was built no later than 1660. In 1741, priest Yakov Mikhailov and ataman Vasily Butsky, asking for a blessing to build a new church, wrote about the then church: “It served for more than 50 years.” The metrics of the Bezlyudovsky parish begin in 1725. 70 people died from cholera in 1830, and 120 people in 1848. From scurvy at the beginning of 1849 – 10 people. According to the census census of 1732, there were 273 male Cossacks in Bezlyudovka. gender, assistants - 405, Great Russian Cossacks - 52, workers - 22, total - 752 souls. gender According to confessional records in 1750 - 770 men, 700 women, in 1770 - 760 men, 715 women, in 1790 - 780 men, 735 women, in 1830 -678 men, 679 women, in 1850 - 698 men, 696 women floor. It is remarkable mainly for the monument of pre-Tatar antiquity, for the ancient settlement. Let us write down this settlement in detail and with all accuracy. The ancient settlement in Khoroshev is the part of Khoroshevskaya Mountain on which there is a monastery and several huts, now separated from the north and south by deep landslides, from the east by the river. Udami, and from the west - the road. Its length from east to west is 30 fathoms, width is 12 fathoms. The rampart protected not only this space, but also begins at a considerable distance from the settlement in the south. This rampart, surrounding the settlement and the entire current monastery, starts from Krasnaya Gorka, near the high road that goes to Sokolovo. Its length to the Khoroshevskaya road to the monastery is 630 fathoms. The road itself is laid along a shaft; behind the road the shaft still stretches for 200 soots. to the fort and from the fort around the monastery for 340 fathoms. The entire length of the shaft, which is still very noticeable, reaches 1170 soots. Its height is not the same everywhere, from the beginning, from the Red Mountain, over 100 fathoms, it has up to 9 fathoms, then at 180 fathoms. from the beginning, it reaches 13 soots. At 490 fathoms. from the beginning it even rises to 15 fathoms, but in other places it drops to 2 fathoms. The shaft width ranges from 4 to 8 fathoms. However, based on the current position of the fort and the rampart, it is difficult to determine their initial position. For example, it is now impossible to decide whether the deep landslides on the northern and southern sides of the fort were deliberately dug or did they deepen and widen over time due to the spill of spring waters and, therefore, changed the position of the fort? It can be assumed that Cherkasy also took part in the construction of the rampart. But there is nothing to prove that it all belongs to their labor, while the Khoroshevo fortified settlement was known even before the settlement of the Cherkassy in these places and constitutes a monument to the Good city that existed before the Tatar pogrom. As a Cherkassy settlement, Khoroshevo dates back to 1654. In the case of 1685 we see “the village of Khoroshev of the regimental esaul Dementiy Khoroshevsky.” Confessional paintings for 1728 show the parishioners: a) “the village of Khorosheva of the Resurrection Church 77 men, 69 women, and the same village of the nunnery of the Ascension Church 100 men, 98 women.” The metrics of the Ascension Church, starting from 1727, are inscribed as follows: “villages of the monastic Ascension Church of the Khoroshevsky Monastery.” After this we can accept as true that the parish church with. Khoroshev was originally a monastery Ascension Church, and later a special Resurrection Church was built, but in such a way that the Ascension Church remained a parish church for the Cherkasy people who lived on the monastery land. According to the census of 1724, in the Voznesensky parish, priest Simeon has 55 Cherkasy households, and in the Voskresensky parish, priest John has 68 households, and the parishioners are boyar children from the Kharkov service. In 1745, parishioners of the Church of the Resurrection wrote that their church was built “50 years ago”, therefore, in 1695. Books: Gospel book 1697, Small Psalter without page sheet, Colored Triodion 1686, Lenten Triodion 1687. On both Triodions there is an inscription: “1696 Kharkov. uyezd s. Khorosheva, I, Demyan Stefanov, with my wife Varvara Vasilievna and son Kiril, will give this book to the Church of the Resurrection of Christ.” So, the donor is the aforementioned captain Dementy Khoroshevsky. The book of the large drawing says: “Above the Good Fortification in 5 ver. Donetsk settlement." We have already seen the good, or Khoroshevo, settlement. On the same right side of the river. Ud, on which the Khoroshevo settlement is located, 5 versts from Khoroshev, between Babai and Filippov village, the settlement is still known today. It is located on the high bank of the river. Oud, 45 soot. from the edge of the shore. Time and people have changed its appearance a lot, but its parts can still be distinguished. From the south and north it is protected by a ditch and rampart, from the east - by the steepness of the bank and river. Udam, from the west - a ditch, which is almost leveled by the road laid here. The area of ​​the fort between the ramparts is 24 fathoms long, 121/2 fathoms wide, the height of the bank is 15 fathoms. In the south of the settlement, along the slope of the mountain, there are two more earthen fortifications, but of insignificant size, constituting, as it were, an advanced fortification. These are monuments to the former city of Donets, to which Igor, Prince of Seversky, fled from Polovtsian captivity in 1186. G. Passek, clearing the ditch from the north, saw many shards, bones, a piece of red sheet copper and some kind of decoration made of clay, varnished, with two piercings. The Moscow population of the Babayev began in 1643, when the Babayev land was given to the Chuguev boyar children, who subsequently (in 1658) entered the Kharkov service. Among these servicemen, one was Fyodor Klementyev Babai, who left his surname to the village16. In charters and other papers. Babai since 1653 is usually called this way: “the village of Arkhangelskoye, Babai also.” Therefore, the first church in the name of Archangel Michael was built in Babai, in all likelihood, around 1650. In 1782, the owner of Babai, Pyotr Andreevich Shcherbinin, built the now existing stone church. In the topographical description of the Kharkov governorship in 1785 it is said: “The landowner Shcherbinin has the village of Babai, in which there is a stone church with an iconostasis of the best work.” And here it is said about the then Kharkov district that there was only “one stone church” in it, that is, Babaev’s. At present, the landowner's economy supplies St. the church has a sacristy and heating, but now, in the absence of a landowner, it is impossible to say the same about the church that was said about it in 1785. Gram. in Arch. lips ed. No. 2, 10, 18. In the last one (dated August 18, 1686): “By decree of the Tsar and V. K. Mikhail Fedor. grandfathers and their fathers (Ivan Emelyanov Smolyaninov and other residents of Babaev) were brought together with their wives and children for eternal life to Chuguev from different cities both in the past 151 (1643) and in 156 (1648) by decree of c. and c. K. Alexey Mikh. they were given 20 rubles of land on the estate. per person. And how the city of Kharkov was built, and they are assigned for proximity and serve in Kharkov. Yes, in the past, in 161 (1653), Emelyan and his comrades were given local land with all sorts of land in the Chuguevsky district, in the village of Arkhangelsk, Babai, too, in the tracts from the mouth of the Lednago well down to the river. I’ll go to the Khoroshev settlement, and from the Khoroshev settlement to the Shepherd’s Field, to the Rzhavy Kolodez and down the Rzhavoy Well and up the Merefa along the Kremennaya Well.” In case 1700 No. 2: “Summer 7161 November. on the 25th day (1652) they beat with their foreheads - Emelka Smolyaninov, Fedka Babai... the land of the wild field, the good land, was indicated for the arable land for their boyar children; from the mouth of the Lednago Well down the Uda River past their courtyard estates to the Khoroshev settlement and to the Shepherd’s Field and to the Lednago Well 20 chety per person per half, and 2 per tomuzh per person.” According to the third paper, Sidor Kolchintsov and Feodosius Dimshinsky and their comrades in 1654 received estate land on the Zhikhore well, and land for arable land and hay cuttings along the same well; in 1658 transferred from the jurisdiction of Chuguevsky to Kharkov; and in 1668, “in treason against Ivashka Serka from Cherkasy,” the land survey for their land was lost. Parish books in the church archive begin in 1744, and in the archive of the Kharkov Consistory - in 1725. According to the 1732 census, there was a parish school in Babai, and it is still maintained today. Nowadays the Babayevsky parish includes: the village of Rzhavets, without a church, and the village of Filippovo, also without a church. Meanwhile, since 1722 we have seen the Rzhavets Church of the Conception of St. Anne and among its parishioners are the residents of Gievka. Its records in the archives of the administration begin in 1725. And in the book “salaries to the churches of the Kharkov regiment for 724” we see the “Church of St. Apostle Peter and Paul in the village of Filippovo." Now in the Babayevsky parish of the 4th class: in Babaiy and Rzhavets - 691 men, 741 women, in the village of Filippov with villages - 879 men, 919 women, and in total - 1570 men. and 1660 women. shower. We present extracts from the royal charters of 1689 and 1699 about the condition of Babaev’s parishioners in ancient times. and from the petition of 1691. In the first, the Babaevites, boyar children, say: “And in the past 176 (1668) in treason against Ivashka Bryukhovetsky, they were all ruined without a trace.” In a charter of 1699, the same owners complain that “only 14 households remained in the village of Babayakh and in the village of Zhikhore, and before that there were 90 households.” According to the certificate written in the first letter, it was revealed that many of the Babaevites, during the excitement excited by Bryukhovetsky, dispersed to different places. In the petition of 1699, still complaining about Grigory Ierofeevich Donets, they write: “Sn Grigory, beyond the boundaries and borders of our land, controls his land with force as before, and whom Cherkasy he settled Grigory on that our local land, and they Cherkasy come to that village of ours and beat us your servants and our grooms and children in mortal combat and In the summer, they beat and rob Cherkassy children in the fields, at our dacha, and forcibly take away horses and all kinds of livestock, and plunder all kinds of dresses from our grooms and daughters.” The dispute began with the fact that at the end of the unrest excited by Hetman Bryukhovetsky, during which many of Babayev’s boyar children fled, others were killed, and a few remained, Babayev’s lands, as well as the lands of the present villages of Berezovoy, Korotich, Zhikhar, Gievka, Bud, Vodolag, Dolzhik, were approved by a royal charter for the famous merits of Colonel Grigory Donets19, The colonel wanted to convince the rest of Babaev’s single-yarders to sell him their plots, and the boyars’ children hoped to own the plots of their missing comrades. From verbal disputes it came to fights. The boyar children themselves write that in a battle with the Cherkasy they killed one Cossack. Consequently, wild arbitrariness disposed of affairs on both sides. Let us note that as a result of the revision of 1722, up to 220 Russians were expelled from the Kharkov regiment, some of them were boyar children, some were runaway serfs, as they did not have the right to reside in the regiment’s settlements. Troubles of modern times: cholera, from which 5 people died in 1830, 24 in 1831, 3 in 1847, in 1848 - 113 people, while there were up to 300 sick people. In 1848, due to a terrible drought that lasted all summer, not only the grain in the fields burned out, but also the grass. Pastures and hayfields became like roads. Only in low and swampy places was some grass mowed as a reserve for the coming winter. Due to the dry and hot summer, they could not prepare sufficient feed for livestock for the harsh and long winter of 1848/49. Lack of food, the heat of summer and the cold of winter were believed to be the cause of the death of animals. In Babai, 180 cattle died. The first is on both sides of the Studenka River, 17 versts from Kharkov, the second is on the banks of the river. Ud is 21 versts from Kharkov and 4 versts from Vasishchev. Vasishchevo and Shubino belonged to the initial Chuguev settlements. The lands of Vasishchev were allocated to the boyar children of the Chuguev guard service in 1647 - this is what the Chuguev scribe book of that year shows. In the land survey book of 1665, Vasishchevo is called a village. But in the papers of 1668 and subsequent years, Vasishchevo and Shubino are already called villages, and in the Chuguev censuses of 1710 and 1712. the church of Vasishchev is called the church of the Holy Great Martyr Demetrius of Selun, and the church of Shubin is called the church of the Archangel Michael. Therefore, the first churches in Vasishchevo and Shubin were built, in all likelihood, in 1666. The wooden church now existing in Vasishchevo in the name of St. Great Martyr Demetrius was built in 1777. In 1848 and 1849. it has been renewed. According to the Chuguev censuses of 1710 and 1712. the courtyards of Vasishchev’s residents were rewritten under the following categories: “field hundred service (3 families), reiters (4), Belogorod dragoons (13 families), boyar children, otherwise policemen (15 families), former soldiers (6 families), soldiers of the second class (9 families), retired from service (4 families), courtyards of captured dragoons, wives and children live (4), widows’ courtyards (6), walking people (7 families)". By the very dependence of these residents on Chuguev, as well as by their ranks, it is obvious that Vasishchevo is inhabited by Great Russians appointed to guard the Belogorodskaya line from the Tatars. We see the same thing in the censuses in Shubin. The only peculiarity here is that several courtyards of village residents and gardeners are shown, that is, those who tended the Chuguev gardens. From here it is clear in itself how much anxiety the settlers of Vasishchev and Shubin experienced. According to the Chuguev papers, we see that during the Bryukhovetsky rebellion, Tatars and Cossacks, numbering 3,000, attacked Vasishchevo and ruined its inhabitants, and killed others or took them captive. The remains of the fortress located here are still visible today. The height of the rampart surrounding the citadel now extends to 3 fathoms. The citadel occupied an elevated place in Olshanaya, its length from east to west was 180 fathoms. The four exits from it were protected by the same number of towers with cannons or, in those days, mischirs; Along the rampart there were purses made of wicker, filled with earth, from behind which they shot at the enemy, and in addition, iron slingshots were scattered along the rampart. The eastern side was especially fortified; two high embankments on which the towers stood remained here to this day. On the square of the former fortress there now stands the Church of the Intercession, and some of it is built up with houses. The population of Olshana began no later than 1650, and at the beginning of the 18th century. it was so great that in 1724 we see 6 churches in Olshana: the Nativity of the Mother of God, the Intercession of the Virgin, Resurrection, Arkhangelsk, Trekhsvyatitelsky and Nikolaevsky. There was a centurion here and always from the Kovalevsky family, to whom legend also attributes the population of Olshana. Since all the names of the Olshanoy localities are the same as those found in Olshanka in Boguslavskaya, today’s Kiev province, it is more than likely that the first settlers of Olshanoy, who formed the town of Olshanoy, were people from Boguslavskaya Olshanka. The main church of the town of Olshany was the Church of the Nativity of the Blessed Virgin Mary, which was called the cathedral and only in 1815 was renamed the Church of the Intercession of the Virgin. The Church of the Intercession, which existed not far from the Church of the Nativity, was closed in 1792, but its shrine was moved to the Church of the Nativity, and the parishioners were assigned to the same church. The first cathedral church in the Olshansky fortress was founded, without a doubt, at the same time as the fortress. In 1744 The Kovalevskys wrote that their priest “Kondraty Zakharyev Beevsky was dedicated to their cathedral church by Metropolitan Avramie and served at this church for 50 years.” Consequently, the cathedral church that Beevsky served already existed in 1686. According to the decree of 1736, it is known that in 1725 the Church of the Nativity of the Virgin Mary burned down, priest Kondraty Zakharyevich and Messrs. Kovalevsky: Kharkov regiment esaul Ivan, centurions: Olshansky Fedor, Zolochevsky Pavel and Peresechansky Nikita received at the same time, at their request, the archpastoral blessing to build a new church, and the church, still wooden, with all the utensils, was consecrated in 1736. The currently existing stone church was consecrated in honor of the Nativity of the Virgin Mary in 1797. Its builder was Ivan Yakovlevich Kovalevsky. This church was renamed Pokrovsky in 1815. In this church there is an altar cross with a part of the life-giving wood of the Cross of the Lord, brought from Jerusalem by the pious wanderer, parishioner of this church John Krupa, who returned from Jerusalem for the second time in 1836. Worth attention: a) the shroud bought by the wife of the bell tower builder Trofim Demenko, Agafya Evstratieva; it was paid in 1797 1030 r. banknotes; b) books: Gospel m. [p.] 1677, Passionate Gospel m. [p.] 1745 They don’t even know about the Archangel Church on site, even where it was located. So long ago his traces disappeared. In all likelihood, it was a side chapel of the cathedral church and burned down in 1725, and a new one was no longer built then, just as the cathedral was built in 1736. After 1735, the Arkhangelsk parish is no longer visible in Olshanaya. The Resurrection wooden church, which preceded the stone one, was built in 1722. But it was hardly the first church. The builders of the stone church and the same bell tower with a fence, consecrated in 1797, were Major Maxim Ivanovich Kovalevsky and Archpriest John Sedakovsky. An archpastoral letter on May 16, 1745 gave the blessing to build a new church in the name of the three Saints in the town of Olshanoy. And here it is said that the former Church of the Three Saints burned down in 1743, and, however, the iconostasis and its utensils were saved. In the census of 1724, the Church of the Three Saints is shown as a parish church, and 101 households are included in it; It turns out to be a parish in subsequent years. But when by decree of 1774 it was forbidden to bury the dead at parish churches, the Church of the Three Hierarchs was chosen as a cemetery for all Olsha residents. However, this appointment did not last long. In 1812, a stone parish church was built in place of the wooden one, the construction of which was taken care of by the parish priest John Kramarev. The same priest donated a silver chalice with a device of 2 pounds. According to the case of 1741, it is clear that the ancient St. Nicholas Church had a side chapel in place of the robe of the Virgin Mary and that there were two priests with it: Daniil Ivanov Sklobinsky and Grigory Alekseev, and after them Daniel’s sons: Grigory from 1741 and Anthony from 1740. According to legend, priest Sklobinsky brought parishioners with him from across the Dnieper. The papers do not show that Slshanaya suffered much from the Tatars. Once we see it in Chuguevskaya correspondence that the masses of Tatars passed by Olshana along the Muravsky Way. This was in 1680. The short distance of this road of blood from Olshany, of course, often worried the Olsha residents with news of the Tatars approaching Russia. In the Chuguev correspondence we find news that in 1681 the Olsha Cherkassy were in unrest, and some of them even retired beyond the Dnieper. Olshansky clerk Adadurov, reporting this to General Kosogov, does not show the reason why the Olsha residents were so alarmed. But according to the royal letter, which we will present below, it is clear that the cause of concern was: a) injustice on the part of the local Russian authorities, b) seductive suggestions on the part of the Trans-Dnieper hetman appointed by Poland. Based on the circumstances of the then Slobodskaya Ukraine, we can assume that the hard work of building the Perekop Wall and the Donetsk fortresses, with concerns from the Tatars, also worried the Cherkassy. The royal letter dated April 25, 1682, which is not completely preserved for us, says: “They would have lived in the cities and settlements in their former settlements without fear of anything, and being in those places in the present time of peace, they would have built and started up all sorts of factories and filled them without any fear and awaited our State’s merciful charity, and now and in the future they would not be inclined to accept any lovely letters and parcels, and to the devastated places of the Dnieper from their present ones settlements did not go. - And those Cossacks, homeless people, live with the old house Cossacks in the backyard for work: and they would have the colonel and the clerks make a strong order for those Cossacks and ordered with great confirmation that they should live with those house Cossacks as before; and the house Cossacks would by no means allow those of their backbones and hirelings into the places behind the Dnieper. - Should any of them leave their homes and from those cities go to the places behind the Dnieper, or let their backbones go to those places and on the road where they are caught, from them, for that matter, the factory owners will be severely punished, and their belongings and all sorts of factories will be taken from them will be irrevocably sold for distribution to our Sovereign military men to those who confiscate them. - And they tell us about that V. G. knew the decree and lived in their houses in their previous settlements as before, but they did not cause such devastation to themselves. And it will happen that from the newly built cities and settlements such fugitives will go in some places secretly to the Little Russian cities, and it will soon be impossible to confiscate them: and you wrote about this to our boyar to the prince. Pyotr Khovansky hastily, precisely to which place such fugitives fled, and Kharkov. regiment along the newly built line in all places and outposts to catch those fugitives and who show up in the floodplain, about sending to Colonel Grigory Donets for punishment, according to our previous V.G. decree, which was sent to you on June 28 last 189 (1681). Yes, the Kharkov regiment would write to the cities to the clerks with great reinforcements and with great fear of cruel punishment, so that they do not cause any offenses and taxes and losses to those cities of Cherkassy and the townspeople, so that from this Cherkassy and the villagers do not go to the places beyond the Dnieper. And if they, the governors and officials of Cherkassy, ​​inflict any insults and crowding, and from which of the cities Cherkasy will find in the Trans-Dnieper places for their governors and officials with oversight and negligence, - and from us Vel. Sovereign, for this reason, those ordered people will be subject to the death penalty and their wives and children will be in eternal ruin without any mercy. “And what do you have according to this?” The sovereign's decree will be carried out now and in the future, and V.G. would write to us about everything with express messengers hastily, and would order formal replies to be submitted to the Rozryad to our boyar and the governor, Prince. Mikhail Yuryevich Dolgoruky and his comrades, and you personally would do everything about this with great care, so that the Kharkov regiment of the former residents from beyond the Dnieper parishes from such beautiful shatosins would be strengthened and from their guard settlements in the Trans-Dnieper places would not be missed, and a decree about this was sent to Colonel Grigory Donets. Pisan in Moscow l. 7190 (1682) April on the 26th day." The official file on the robberies of the Cossacks says that in May 1715, “in the town of Olshanago, near the Kharkov regiment of Vasily Kovalevsky, in his farm, Cossack thieves stole 24 horses, each of which was valued at 29 rubles.” Vasily Reznik's horse was stolen at 15 rubles. A Slsha resident’s wife, Katerina, was tortured and baked with fire in her herd.” We have already seen that Alder Town suffered from fire more than once. In 1823, more than a hundred of the best households were destroyed by fire; in 1848, a new fire reduced up to 60 households to ashes, and many of the owners became poor. Cholera in Slshany appeared in the following form: in 1830 and 1848. in Pokrovsky parish, up to 100 people died from it; in Voskresensky - up to 62 people; in Trekhsvyatitelskoye – 75, in Nikolaevskoye – 13. For a long time it was part of the Kadnitsky parish, while now Kadnitsy remains a village of the Ivanovsky parish. The Kadnitsa Church in the name of St. John the Baptist has been known from documents since 1714. It was closed before the church in Ivanovka was consecrated. Ivanovka has long belonged to Mr. Kovalevsky and until 1793 was a farmstead: finally this year Andrei Ivanovich Kovalevsky resettled his people who lived in different places to Ivanovka, and with the blessing of the Right Reverend Theoktist, in 1795 he built a church in Ivanovka in the name of the Transfiguration of the Lord. According to the census of 1732, it was in the village. Kadnitsy of ensign Grigory Kovalevsky 82 male souls, in the village. Ivanovka centurion Ivan Kovalevsky - 132 souls, Yakov Kovalevsky - 29, in total - 243 souls husband. Then in the Kadnitsky parish there were: in 1750 - 280 men, 264 women, in 1770 - 468 men, 462 women; in 1790 – 438 men, 461 women. In the Ivanovo parish of the 5th class the parishioners in 1810 are listed as 809 men, 832 women; in 1830 – 814 men, 876 women; in 1850 – 690 men, 800 women. shower. Kadnitsy, Kadnitsky yarugi were located 3 versts from the Murafskaya road, along which the Tatars usually invaded Russia. Therefore, it is clear that even at that early time when the Cherkasy people decided to live here, they often had to suffer from the Tatars. So, from the papers we see that in 1714, June 26, “Kadnitsa resident Stefan Zaseda and his wife, having attacked his house at night, were tormented on foot by the Khartzys, burning with iron, extorted from them 20 rubles of money, four plaques, 10 of their linens, 20 women’s shirts, 10 men’s shirts, 2 silk belts, spare tires 2 shtametovs, a good towel, half a pound of wax, a book of hours, new boots, a bavovnitsa, 15 serpyankas, 10 children’s shirts,” for a total of 34 rubles. In 1717, at night they tied up Pan Grigory Kovalevsky himself in his own house and while some kept him under guard, others robbed the whole house, took “8 towels, a pair of pistols, a kuntush of nettle fine cloth, a Chinese caftan, a satin belt, a crimson hat, thin cloth trousers, 5 rubles of money, a skirt "Naboykineva". These things were then set at the following price: “the price of towels is 17 rubles. 29 den., pistols 3 rub., belt 69 den., kuntush and caftan 13 rub., hat 1 rub. 40 den., pants 26 den., skirt 23 den.” Recent troubles: 86 people died from cholera in 1848, 3 souls died from scurvy in 1849. male, 12 female Due to the failure of the herb and grain harvest, the livestock, which died from rotten feed, also became poor. Of the landowners of Ivanovka, Andrei Ivanovich Kovalevsky was a remarkable man in his own right - he was kind, pious and loved to receive strangers. But he is especially famous for his friendship with the famous Little Russian philosopher Grigory Savich Skovoroda, whom he first accepted as a wanderer, and then he found his last rest with him - his grave. On the right bank of the Uda River and on the left - the Trostyanka River, 48 versts from Kharkov, crossed by the road from Kharkov to Akhtyrka. Peresechnaya was a small town with a population of hundreds, and the villages of Sinolitsovka and Gavrilovka were formed from the villages of Peresechnaya. Based on this significance of Peresechnaya, it is more than likely that it was inhabited around 1650, and its first church dates back to the same time. This idea is partly justified by written documents. With the name of the village of Peresechnaya, like Sinolitsovka, appears in the census of 1662 and in the land survey act of 1669. According to the records of the Kuryazhsky monastery: a) in 1696, “Ulas Vasilchenko, a resident of Peresechansky, before the centurion Stepan Semenovich Kovalevsky, sold the field for ten talari of the Lithuanian lichba” and instead of the sellers, the “Peresechensky sexton” put in a hand Timofey Lavrinov"; b) in 1707, in the presence of the Peresechna centurion Prokopiy Zaporozhets, the land was sold, and the deed of sale was written by “the church clerk of Arkhangelsk, St. Michael’s Church, the village of Peresechnago clerk and sexton Pavlo Fedorov.” It is also clear that in the settlement of Peresechnaya, since ancient times, the church was dedicated to the Archangel Michael. In 1732, there were already two priests in Peresechny. The now existing stone church was consecrated in the name of the same Archangel in 1821. Its builders were: local Archpriest John Dakhnevsky and landowner Feodor Alekseevich Abaza. The first raised up to 2000 rubles for its construction. silver The stone bell tower, built in 1843, soon fell due to poor construction, and another smaller one was built in its place in 1849. According to the census of 1662, there were 124 male souls in Peresechny. Cherkasy According to the census of 1732 - 528 souls16. According to the confessional lists, the number of parishioners: in 1750 - 588 men, 550 women, in 1770 - 696 men, 608 women, in 1790 - 786 men, 801 women, in 1810 - 829 men, 840 women, in 1830 - 880 men, 895 women, in 1850 - 931 men, 957 women. 5th grade arrival. In 1848, 45 people died from cholera, but no one died from scurvy. The metrics of the Peresechany Church begin in 1726. Near the main road from Kharkov to Poltava, along the banks of the Bezcherevataya River, 10 versts from Kharkov. In the bill of sale of 1698, “Vasilievsky Pesochinsky priest Peter” signed instead of land sellers who could not write. The widow of Colonel Fyodor Grigorievich Donets (died in 1706), in her entry on October 28, 1707, says that her husband, jealous of his father’s piety, donated two soils to the Kuryazhsky Monastery “in the village of Pesochin, and on those soils on both sides of the river bank the free people of Cherkasy settled.” From these words it is clear that Pesochino was populated under Colonel Donets, and the first Pesochinsky church in the name of St. Basil was built. built around 1670, especially since according to the deeds of 1681 Pesochino is called a village. In 1823, with donations from willing donors, through the care of priest Simeon Telengovsky, a stone church was built in the name of the universal Teacher. In 1831, from July 17 to October 1, cholera continued, but there were few deaths, only 5 people out of 1052. In 1848, the effect of the same disease was very severe, namely: out of 1105 people, 65 died within one month, from June 27 to August 1. Due to the failure of the grain and grass harvests there were diseases in livestock and deaths in livestock in 1834, 1835, 1840 and 1848. The consistory archive preserves a record of those born in Pesochin in 1703, signed by priest Peter; Then follow the metrics from 1726. Number of parishioners: in 1730 – 356 men, 310 women, in 1750 – 380 men, 334 women, in 1770 – 398 men, 370 women, in 1790 – 418 men, 417 women, in 1810 – 415 men, 431 women, in 1830 – 547 men. 587 women, in 1850 – 476 men, 518 women. shower. It was inhabited by Colonel Feodor Grigorievich Donets, just as Malaya Danilovka belonged to his brother Ivan Grigorievich. The first church in Osnova was built already when Osnova was purchased in 1713 from the widow of Theodore Grigorievich by Colonel Grigory Semenovich Kvitka. In the blessed letter of Metropolitan Hilarion on August 26, 1714 we read: “It is written from the Kharkov Colonel Grigory Semenovich Kvitka that he has a promise in his entirety, in the village of Osnova, to build a church of God, in the name of St. John the Baptist, for the sake of the fact that this village is at a distance from other churches in the distance and that church and forest are completely ready; but without our decree and without the blessing of a church he does not dare to build... And I, the humble His Grace Metropolitan Hilarion, blessed and gave a blessed letter to this effect: and the top of that church should be built with five domes, and not a tented one, and a round triple altar - and near the royal doors on the right side, put at the beginning the image of the all-merciful Savior, and next to the image of the Savior put the image real churches, and on the left side of the royal doors, between the northern ones, place an image of the Most Holy Theotokos” and so on. In the family chronicle G. Kvitok, centurion Ivan Grigorievich (later colonel) says: “On June 24 (1730) I arrived from Priluka to the village of Osnovu, on which day the Right Reverend Epiphanius of Belgorod, at the request of his father, served in the church on a holiday in the same village.” This church stood on the right side of Lopan, closer than the current one to Kharkov; in 1752 it was moved to where the current one stands; this was at the request of the widow Praskovya Kvitkina. According to the chronicle of Kvitok, this church burned down on the night of December 20, 1780, “without the supervision of a drunken sexton,” says the chronicle of Kvitok; At the same time, the “very rich sacristy” also burned down. In 1782, the now existing wooden church in the name of the Nativity of John the Baptist was built and consecrated by the prefect of the collegium, Mikhail Shvansky. Its builder Fyodor Ivanovich transferred the ashes of his parents to the crypt here. Number of parishioners: in 1730 – 500 men, 407 women, in 1750 – 487 men, 428 women, in 1770 – 527 men, 463 women, in 1790 – 608 men, 622 women, in 1810 – 618 men, 632 women, in 1830 - 732 men, 801 women, in 1850 - 817 men, 856 women. shower. Eighty people died from cholera in 1848; They suffered from scurvy, but only one died. Its benefactors are buried in the crypt under the church: a) Colonel Ivan Grigorievich Kvitka and his wife, the sister of St. Joasaph Gorlenka, Praskovya, nee Gorlenkova. The famous Colonel Grigory Semenovich, the creator of the first church, is buried in the Kyiv Lavra. Colonel Ivan noted in his chronicle: “On June 24, 1738, Vladimir Karasu-Bazarsky Polonian was baptized on the Basis; The successors were: Ivan Grigorievich Kovalevsky, Dmitry Chelembey and Sotnikov’s wife Khristina Golukhovicheva.” This prisoner was taken in Karasu-Bazar by Ivan Grigorievich himself during the war of 1736. And the good Christian tried to return the lost soul to the Lord; b) Feodor Ivanovich Kvitka, builder of the second church; c) Ilya Ivanovich Kvitka, who, not being in the monastery, lived in the world as if in a desert, for he had a special secluded dwelling and knew no other roads except to the then-Reverend Paul, from whom he learned Christian life. His correspondence with Teplov and Kochubey shows that he was also involved in literature; d) Privy Councilor Andrei Fedorovich Kvitka, the famous leader of the Kharkov nobility; In addition to the fact that since 1814 he had in the house the Church of the Intercession of the Virgin Mary, which was closed in 1844, he expanded the parish church with chapels, decorated its interior and surrounded it with a stone fence; e) Court Councilor Grigory Fedorovich Kvitka - known in his writings under the name Osnovyanenko. At Osnova he was a church warden. A provincial town, 37 versts from Kharkov, on the banks of the river. Ouds. In 1748, the residents of Zolochev, in a request written in the highest name, wrote: “In past years, our great-grandfathers, grandfathers and fathers came to the High Power region from distant cities beyond the Dnieper and from the beginning of the settlement of the suburban regiments they settled in the Kharkov regiment in the city of Zolochev from the Crimean side abroad in Belogorod on the wild wasteland with other similar free Cherkassy, inside the Russian State from the ancestors of Your Imperial Majesty with ancient letters, and all sorts of liberties and lands, such as glades, forests, fisheries, rent-free mills, distilleries, taverns and duty-free all kinds of trade and land. In a letter dated February 4, 1679, following a petition from residents of the newly built city of Zolochev, a land survey was given to the city of Zolochev. According to the topographical description of the Kharkov governorship of 1785, the city of Zolochev was built in 1677. Based on one request from a Zolochev resident, it can be assumed that the settlers were from the Trans-Dnieper city - Mashurova Rog. Zolochev actually enjoyed the advantages of the city from 1780 to 1797. Otherwise, the name of the city was given to it only by the rampart and ditch that made up its fortress. According to the royal charter of 1685, the settler of the city of Zolochev, Konstantin Fedorov, is also known. According to the topographical description of 1785, Zolochev is divided into 4 parts: 1st - inside the Zemlyanoy Val, where public places are, 2nd - Aksenovka, 3rd - Zapadenka on the right bank of the Ud River and 4th - Dovgalevka on the left bank. In 1785, in the suburbs, and not in the fortress, there were 4 churches: the Assumption Cathedral, Trinity, Resurrection and Nikolaevskaya. Nowadays three churches remain: Assumption, Resurrection and Nikolaevsky. In 1732, the Grayvoron priest Procopius wrote that his father Stefan Raikovich served in the city of Zolochev at the Trinity Church and, when it was empty due to lack of people, he served in the Epiphany Church, and that through the care of his father, “4 bells were purchased for the church, and he brought the fifth with him from the mountains. Mashurov, and also brought the Holy Menaion and the Service Book, the iconostasis and the altar canopy.” Trinity Church was a cathedral church. According to the acts of the Kuryazhsky monastery in 1697, it was sold “in the Black Forest to the Zolochevsky Trinity Cathedral priest Osip Bogdanovich”, after whose death she entered the monastery for commemoration. Probably, the Assumption Church replaced the Epiphany Church; in 1781, the newly built Assumption Church was made a cathedral, and the Trinity, as dilapidated, was closed in 1794 and its parish was attributed to the Assumption. Books of the church: Gospel book of 1697 with the inscription: “This gospel of the servant of God Maria Klemenova, after the death of her husband Mikhail Balanovsky, handed over to Father Vasily Zashalovsky to the Zolochiv Cathedral Trinity Church for the commemoration of her children”; Colored triodion, 1724 The Resurrection Church in Aksenovka or Zapadenka was built around 1677. The inscription on its wooden cross says that the first local church was built under the priest John of Albovsky (died in 1699), a poor church, like a hut, made of boards. Under the second priest Andrei Yakovlevich Anadrovsky, it was rebuilt. The priest and then Archpriest Vasily Eremeevich Kiyanovsky, out of jealousy for the house of God, built a new church in a magnificent form, with three domes and with new utensils; this church was consecrated in 1742. The zealous archpriest, who did a lot for the church at his own expense, died at the age of 99 on June 4, 1779, having transferred his place to his son Peter; Under Peter's grandson, priest Stefan Kiyanovsky, the church was restored in 1844, for which up to 2050 rubles were spent. silver The metrics of Zolochiv parishes begin: Trinity, Uspensky, Nikolaevsky and Pyatnitsky - from 1728, and Voskresensky - from 1725. In the Chuguev correspondence, we have preserved news about the happy battle with the Tatars near Zolochev in 1680 and about the alarm that occurred in 1681. The Pechenezh centurion Stepan Shcherbina reported to the Chuguev governor: “In the current 188 (1680) Gen. 28, which the enemy people of Tatar came in war to the Sovereign's cities, captured villages and people and drove away all sorts of animals and herds, and I, the centurion Stepan, and my comrades, by order of the Sovereign and Pan Colonel Grigory Erofeevich, took God to help, followed them with busurmans and carried out a search and carried out a great battle, as much help as the merciful God gave, committed. There was a big battle near Zolochev, and by the grace of God, the Busurman of Tongues took the handsome people from them, and those tongues, when questioned, told everyone explicitly that the Khan himself had the intention and intention, which God cannot help him, the Busurman, wants to go to the Sovereign’s cities and villages in war and intends to become a kosh either near Akhtyrsk or near Kharkov.” Colonel Grigory Donets wrote on December 26, 1680: “In the current numbers in the Nezhinsky and Pereyaslevsky regiments there were Tatars twice, the companions defeated one gang. And I was instructed to be with the regiment at Zolochev and I will go to Zolochev Dec. 27". In 1748, residents of the city of Zolochev complained to the empress that in former times there were up to 1040 Cossacks in the city (fortification) of Zolochev, in addition to their relatives, and in the settlements under the city “the governors under the jurisdiction” had more than 700 households, “and now (i.e. in 1748) there are 50 of us Cossacks and there is no land all around the cities remained only a mile away, the rest of the land was captured either by the former Kharkov mayor Golukhovich, or by Prince Yakov Kropotkin, and the residents, left without land, dispersed to different places.” 15 versts from Kharkov, near the Lopan and Lubyanka rivers, on the road from Kharkov to Zolochev. The population of the settlement of Derkachi dates back to the first times of the settlement of Slobozhans. In the charter of 1682 we see up to 4 mills standing “in the village of Derkachakh.” The town of Derkachi not only was constantly a place of hundreds, but from the very beginning of the 18th century. in it we already see two centurions. Nowadays there are two churches in Derkachi - St. Nicholas and the Nativity of the Virgin Mary. According to the documents about the Church of the Mother of God, there is no doubt that the most ancient church of Derkachy is the Church of St. Nicholas; According to the same documents, as well as according to the books of the St. Nicholas Church and the number of its parishioners at the beginning of the 18th century, there is no doubt that the first St. Nicholas Church was built no later than 1660. In the current church, St. Nicholas, the property of the ancient Nicholas Church is preserved - a silver altar cross donated by Osip Mironovich in 1717. According to the Kuryazh Acts, on June 24, 1693, a resident of the village of Derkachey sold Kuryazh Archimandrite Fr. Onuphrius haymaking on the river. Kuryazhe and Udakh for 9 gold and the deed was written “in the house of Gavrila Mikhailov’s father Nikolsky Nikolsky Dyachek.” According to the 1732 census, there was a school and a spital (almshouse) at the St. Nicholas Church. The current wooden church was built in 1780. This church has recently been richly decorated: a new iconostasis, a canopy over the altar and a high place cost the zealous parishioners 2800 rubles. silver Noblewomen Elisaveta Krasnokutskaya, Radchenkova and Ekaterina Trukhmanova donated three silver chasubles, each worth 300 rubles, for local icons. silver Since the construction of the first church in honor of the Nativity of the Blessed Virgin Mary, we have had acts that are important not only for this church. June 5, 1691 Boris Sheremetyev, the Belogorodsky voivode, wrote to the Kharkov voivode Semyon Ivanovich Durnov: “In the village of Derkachey, priest Yakov filed a petition with the clerics, and in the petition it is written: in the past few years he was in Chigirin at the cathedral church of the wonderworker Nicholas in the upper castle as an archpriest. And how Chigirin’s city was ruined, and after that ruin, for food, he beat his forehead in Belgorod to the Right Reverend Misail Metropolitan, so that he would allocate a place where to build a church. And he again built a church in the name of the Nativity of St. Mother of God. And to this day he has not been given a regular salary. And in the past, in 194 (1686), he beat the leader. He told the sovereigns priest Iyakov in Moscow about cash and grain salaries, about rug, and told them accordingly. The sovereign decree ordered him to give him 50 quarters of empty land for arable land instead of a cash and grain salary. And they told him about this. Sovereigns’ letter to Kharkov to governor Vasily Sukhotin.” Therefore, it is prescribed to make an order on the allocation of land according to the royal charter. Here is the royal letter itself: “St. is great. Sovereigns Tsars and V.K. Ioann Alekseevich and Peter Alekseevich and Great. Empress Princess Sofia Alekseevna of all great and small and white Russia, Autocrats in Kharkov, governor Vasily Ivanovich Sukhotin. We are welcome, lord. The sovereigns of the Kharkov district of the village of Derkachey of the Rozhdestvensky priest Iyakov and the prefects, ordered them to give ours, led. Sovereigns, a salary, instead of money and grain, for arable land of 50 quarters of the Kharkov district from empty lands. And how our letter will come to you, and you would tell us about our dacha. Priest Yakov and the clerks ordered the sovereigns to pay the arable land according to this, our leader. Sovereigns, salary. Pis. in Moscow l. 7194 (1686) July 29. Secured by Fedko Zamyatin." According to other documents, it is clear that the church in the name of the Nativity of the Blessed Virgin Mary was completed and consecrated in 1685, and before that time the builder of the church, Yakov Turansky, served for three years in the Nikolaevsky Derkachiv Church. On April 29, 1765, the great-grandson of Jacob of Turansky, priest Timofey of Turansky, with his fellow priest Filimon Polevsky and parishioners, at their request, received a letter of April 29, 1765, with a blessing to build a new wooden church. The new iconostasis was built by St. Gregory of Turansky. The current stone church was consecrated in 1838. Priests took part in its construction: Fyodor Polevsky, Fyodor Turansky, landowners: Alexander Astashevsky, Semyon Kvitka and parishioners state-owned peasants. The landowner Pyotr Chunikhin, at his own expense, built a chapel in the choir in the name of St. Apostles Peter and Paul. 148 people died from cholera in 1831 in Mikolaevsky parish, but there were no deaths in Rozhdestvensky. In 1847–1848 in the first parish 227 people died from it, and in the second - 89 people. The health of the residents at other times suffers a lot from the swamps surrounding Derkachi. It is worth noting that at the Mother of God Church the descendants of the builder of the first Turan church still serve the throne of God, and from the same family we see zealous trustees of this church. On both sides of the river. Ud is 47 versts from Kharkov and 10 versts from Zolochev. In the royal charter of 1689 we read: “The Zolochevsky landowners of Bolkhov, city and regimental service - boyar children, Sidor Antonov's son Gubin and Evfim Likhin with their comrades from the entire village of Pristensky beat us with their brows. In our opinion, led. Sovereigns, by decree and by giving them accommodation, they live in the Kharkov regiment in the newly built city of Zolochev, near the city in the closest places, in the village of Pristensky... And to us, he would. Sovereigns, order them to be welcomed in our own way, led. Sovereigns, decree... in the vicinity to escape from the military people, and with justice and reprisal to take them to task and serve and write against other cities of their brothers in the Zolochev city, so that they, at a distance from the Bolkhov town, are flogged with their wives and children and are completely caught and do not end up going bankrupt.” The letter instructs to fulfill the request of the petitioners. In the village of Udakh, on the left bank of the river, a pristen, pristenets, or steep bank of the river is still known. Ud. Thus, it is clear that the settlement of Oud began to form around 1685. Although the village of Pristen is not yet a village, it must be assumed that the first church in honor of the Nativity of the Blessed Virgin Mary was built around 1689. The son of an Uda priest wrote in 1746: “He will be about 50 years old, my father Cornelius was produced by Avramius M. (died in 1692) Kharkov. shelf in the village Udah to c. Nativity of the Virgin Mary in the butt." In 1822, the current stone church in honor of the Nativity of the Virgin Mary was consecrated. Among other parishioners, professor of Kharkov University Joakim Nakhimov, peasants Ivan Klemenov, Fyodor Shevchenko and priest Afanasy Vysochinsky took part in its construction. In 1846, thanks to the charity of parishioners and landowners Arkady and Konstantin Kovalevsky, the efforts of priest Nikolai Michkevich and church warden Vasily Verwijk, the following buildings were made: a new iconostasis in the church, two icons in icon cases and in silver vestments of good chased work and with them two silver lamps. The following items were purchased from church utensils: a) a silver chalice with a 3 lb. set. 12 spools; b) silver ark of 6 pounds. 64 gold; c) a cross standing on the throne, silver, 2 pounds. 2 gold; d) a large format gospel, covered in crimson velvet with a top board upholstered in silver; e) two vestments of gold brocade; f) a shroud sewn with gold on velvet. For all this, up to 4100 rubles were spent. silver Number of parishioners: in 1730 in Udy – 562 men, 555 women. and in the Duvanov farms - 101 men, 75 women, in 1750 - 743 men, 746 women, in 1770 -1115 men, 1106 women, in 1790 -1357 men, 1460 women, in 1810 - 1667 men, 1790 women, in 1830 – 2202 men, 2246 women, in 1850 – 1656 souls. male, 1769 female The parishioners are partly Russian and state-owned peasants, partly private Cherkasy. In 1824, locusts flew in from the southeast, but did not damage the grain. In 1830, cholera terrified everyone; however, then it concerned only a few; in 1831, out of 4,211 people, 14 died. In 1832, 1833 and 1834 failure of the grain harvest and loss of livestock. In 1847, cholera again, from which 69 people died out of 3115 people of both sexes; in 1848, out of 3488 people. 27 people died. In 1849, scurvy disfigured many, and completely deprived some of their members; 38 people died from it. In this parish, for a long time, many were infected with the schism of Pomeranian priestlessness; they had two chapels, one in the village of Udakh, and the other in the village of Kozachke, and contained vagabonds and false teachers. Since the arrival of priest Nikolai Nichkevich to the parish, who had paid special attention to them since 1830, their sect began to weaken. After the exhortations of patient love according to the goodness of God in 1837 and 1839. He converted 42 people to the Orthodox faith. On his instructions, the civil authorities closed their chapel, built after 1826 in violation of the law. In 1841, His Eminence Smaragd, with archpastoral exhortations, converted 536 souls to the Church of the same faith. In 1847, the chapel, which had existed for a long time in the Kozachke farmstead, burned down to the ground. But the sect has not yet been eradicated. Nowadays there are 20 schismatic men in this parish. gender, 27 women. floor. And in the past there were: in 1826 - 346 people, in 1830 -397, in 1835 - 535, in 1840 - 612. In the district of Uda parish there are monuments of two families. a) 4 versts from the village. Ud, near the border of the Kursk province, there is a settlement. Its area is 24 1/2 fathoms. long and 18 1/2 fathoms. wide, surrounded by a rampart. In the northeast, behind the rampart, there is a 4-sazz basin. deep and 48 fathoms. in a circle; the entrance to the basin from the fort is the open side of the fort to the southwest. This is the same settlement that in the guards’ painting of 1571 is called Pavlov’s Semits: therefore, it was a Christian settlement, but from what time? Probably pre-Tatar, like the Donetsk town. b) In the vicinity of the village. There are several mounds in Ud. Particularly remarkable are two mounds near the village. Duvanki, one 8 fathoms high. and in a circle 15 1/2 fathoms, another height 5 fathoms, in a circle 13 1/2 fathoms. From the first, a shaft stretches 26 fathoms to the east. length, height and width 5 fathoms. These mounds are 40 fathoms apart from one another. 1 verst from the village. Sosnovka and 4 – from the village. There are two more mounds, at a distance of 200 fathoms from one another, one with a height of 8 fathoms. and in a circle 15 1/2 fathoms, another, called Drozdov, 5 fathoms high, in a circle 13 1/2 fathoms. The same size as the last mound a mile from the village. Oud, above Red Pristen. Opposite is a mound, located 4 miles from the village. Lopani, 6 fathoms high. and in a circle 16 1/2 fathoms. and is called the Red Tomb. Two mounds located 2 versts from the village are similar to the Duvan burial mounds. Mironovka, under the Mironovsky forest. They are now 4 soots. height, but their middle is 3 fathoms. deep, dug. They have a shaft of 28 fathoms. long, ending in a hole of 3 fathoms. deep and 28 fathoms. in a circle; behind the pit there is again a shaft of 28 fathoms. A mile from these two mounds is a mound called Doevechev, 8 fathoms high. On the river Lopane, 45 versts from Kharkov, on the northern border of the province. According to the affairs of 1717, we see here the Church of the Archangel Michael. In 1730, an antimension was issued to the Lopan Church of the Archangel - a sign that a new church had already been built at that time. Books: Gospel m. p. 1711, Lenten Triodion m. p. 1707, color m. [p.] 1731, Service to John the Warrior m. p. 1737 with the inscription: “This book is Kharkov. Preobrazh. monastery of the Lopan farmstead, submitted on February 18 to its church, for eternal reading.” This inscription shows that in the area of ​​the current Lopan parish, on the estate of the Kuryazhsky monastery, there was a church. Between the old antimensions there is one with the following inscription: “To Kharkov. Conv. mon. in its magnitude in the village. Lopan to the Church of St. John the Warrior, 1716.” Subsequently, the church of the Makarovsky farm was consecrated in the name of St. Demetrius. There was another church in the area of ​​the Lopan parish: this is the Church of St. John the Baptist in the village. Sosnovka, whose metrics begin in 1760, while the metrics of the Archangel Church begin in 1722. From the case of 1721, it is clear that in 1718 the plague had a strong effect in Lopan: the Lopan Archangel priest Theodore died from it. There were 28 people who died from cholera in 1831, and 168 people in 1848. And another kind of infection operated for a long time and continuously in the Lopan parish: this is a schism. In 1826 there were 53 people who did not confess due to superstition, in 1830 – 70, in 1835 – 83, in 1840 – 54 people. From 1835 to 1842 79 people joined the common Orthodox Church, and the remaining 23 people in 1842 accepted the same faith. On the left bank of the river. Ud, 30 versts from Kharkov. The lands of Dolzhik and Rogozyanka belonged to the Kharkov colonel Grigory Ierofeevich Donets and were confirmed as paternal possession for his son, Colonel Fyodor Grigorievich, by royal charters of 1700 and 1701. With the hand of the latter's daughter they went to Colonel Prince Yakov Nikitich Kropotkin, and with the hand of Kropotkin's daughter - to Messrs. Shcherbinin. The first church in Dolzhik was dedicated to St. John the Baptist, no doubt, with the prayer of Colonel Gregory for the son of his colonel Ivan Grigorievich, just as the first church of Gogozianka was to St. Theodore Stratilates - an angel to his other son. Prince Yakov Nikitich built a stone church with two altars, the main one of which was intended in honor of the Vladimir Icon of the Mother of God, and the side altar in honor of the Nativity of John the Baptist. However, the church builder did not live to see the consecration of the church; He was buried in the church on October 5, 1746 by the Kuryazh archimandrite Varlaam Tishinsky, and in mid-October of the same year the church was consecrated by His Grace Metropolitan Anthony, who “sealed the prince’s coffin with an archpastoral staff,” says the family chronicle of Messrs. Ticket. In 1769, another chapel was built in the church - in the name of James, the brother of the Lord, through the zeal of the court councilor Dmitry Shcherbinin. The same benefactor in 1802 donated sacred things - expensive both in metal and weight, and in the art with which they were made. The parish now includes the village. Mironovka, where since 1730 we have seen the Church of St. Peter and Paul. According to the 1732 census, there is a school in Dolzhik, and a school and a hospital in Gogozyanka. There were 445 people who died from cholera in 1847, and 46 people in 1848. There was no famine or scurvy in 1849. The ancient name of the parishioners - subjects of Cherkassy - is worth at least a brief consideration. What kind of title is Cherkasy? Cherkasy subjects among free people at first glance are a strange phenomenon. But upon closer examination, this turns out to be natural. Not every Ukrainian could be a Cossack, that is, a person capable of leading a combat life. For the title of Cossack, the daring of a rider, dexterity and strength of physical strength, and also methods were required: two horses, a gun and a pistol. And since many felt that they lacked much to stand in the ranks of the Cossacks, and, on the contrary, realized that they could be useful to themselves and others in agricultural life, they chose the latter state. This is how it was with the Cossacks beyond the Dnieper. In the same way, people from beyond the Dnieper, when they first settled on the Moscow border, were divided into two classes: some were called Cossacks, others - auxiliaries. The latter cultivated the arable land of the Cossacks when they were in service. Without this help, the Cossack, receiving no money, no rations, no uniform, no fodder, could not carry out heavy military service. So, each Cossack had two and three assistants, and each of the elders had at least 10. The colonel, having occupied empty lands, populated them with those who wanted to live on them for the benefit of themselves and the master, and there were enough such settlers when from time to time the number of empty lands was reduced. The subject, like the assistant, worked for the master one day a week. Such was the position of the didas among the Little Russians! One day of lordship and five days of using a plot of land for oneself is an easy condition. Two and then three days of work for the master were introduced quite late, by the will of the tsar, for uniformity with the situation of the peasants of great Russia. According to the testimony of a traveler in 1774, different taxes were paid in Ukraine at that time. In the Izyum province, he says, state-owned Cherkassy pay 95 kopecks per capita, deliver recruits for the hussar regiment, in addition, pay 4 kopecks for the maintenance of the post office and 2 kopecks for small expenses. On the river Aidara “Sloboda Little Russians pay 85 kopecks. head to head and 50 kopecks. chinsha for the house; others pay 60 kopecks. head to head, 50 kopecks. for land and 50 kopecks. for a pair of oxen, or 10 kopecks. from a quarter; Cherkasy subjects generally pay 60 kopecks. without exception and work on the owner’s land two days a week; others do not work for him, but pay for the land a ruble per house, a ruble per pair of oxen and 50 kopecks. from a horse." We find interesting and correct information about the duties of Cherkassy subjects in the royal charter of October 28, 1709. Here, former subjects of Colonel Perekrestov, and now coming to the foreman Ssipov, show: “And they worked for Ivan Perekrestov: they plowed the arable land, chopped and transported firewood, and did all sorts of other work; and they gave him 12 rubles in taxes every year. (82 peasant and bobyl households in the village of Lutishchi); and in 703 instead of money they gave him 50 quarters. rye and nuts 25 quarters; Yes, their wives give from every yard a skein of thread, a goose, and a Russian chicken for a year.” In the revision of 1722 about Dolzhik’s Cherkassy it is said: “They don’t pay taxes with bread and other taxes, they only work for Kropotkin, they sow bread, reap, mow hay and do other work.” At r. Kharkov, on both sides, twenty-eight miles from Kharkov on the high road from Kharkov and Poltava to Moscow. In the Chuguevsky archive there are two memories related to the settlement of the Cherkasy people on the river. Kharkov. We put them here. "G. To Grigory Semenovich (Kurakin, Chuguevsky voivode) Vasily Sheremetyev (Belogorodsky voivode). The petition was submitted by the Belogorod Nikolsky priests Ivan Anfimov and Ivan Nikiforov: they were given to the church of St. Nicholas the Wonderworker and to the chapel of Boris and Gleb in the dachas of the Belogorod district, the river Lopan and Kharkov with all kinds of land. And in the current year 162 (1654), having arrived from the Cherkassy cities, the migrating Cherkassy began to build in that church estate of theirs, by their own violence, without the Sovereign’s decree. And after that they beat the Cherkassy with their foreheads to the Tsar, so that they would have courtyards and arable land in their Nikolskaya estate on the river. Lopani and Kharkov were built - but they called that patrimony Chuguevsky district and they were given the Sovereign's charter in Chuguev. And their patrimony is in Belogorodsky district, and not in Chuguevsky. And it will happen that in Chuguev, in the official hut, there is a letter according to their petition and the Cherkasy are ordered to settle in the Chuguevsky district, and not in Belgorod: and you should have Cherkasy, who settle on Belogorodskaya land, on the river. Lopani and Kharkov, order them to be exiled and order them to settle on Chuguev land, where indicated.” “Summer 7163 (1655) February 23 according to Sovereign Tsarev V.K. Alexei Mikhailovich of all centuries. and m. and b. The Russian Autocrat will decree the memory of Grigory Speshnev. They beat Sovereign Ts. and V.K. Alexey Mikhailovich with their foreheads. and m.i. b. Russia to the Autocrat Chuguevsky newly-exited Cherkassy Maximka Timofeev and his comrades 800 people; and in their petition it is written: they came to Chuguev of His Tsar's Majesty's Zaporozhian army from the cities with their wives and children for eternal life, - but on Chuguev they did not arrange arable land and hayfields, and the Tsar Cherkassy would have granted them, ordered them to arrange land and hayfields on Chuguev against their brothers and the former Cherkasy in Chuguevsky district in the tract between Lopan and Kharkov. And the Sovereign Tsar and V.K. Alexey Mikhailovich of all times. and m. and b. G. The autocrat granted the Chuguev Cherkasy to Maxim Timofeev and his comrades 800 people, ordered them to be set up in the Chuguev district in the tract between Lopan and Kharkov for courtyards and for vegetable gardens and for humane places, ordered to give against the Chuguev Cherkasy and for arable land 10 chety per person in the field, and in two because. And in those tracts there will be a scarcity of land: and Cherkassy will give them 8 cheti per person in the field, and in two for the same reason. And give them hay cuttings in front of their lands in the field. And according to Gosudarev Ts. V. decree decree to Grigory Speshnev: in the Chuguevsky newly-exited Cherkassy Maxim Timofeev and his comrades 800 people in the Chuguev district in the tract between Lopin and Kharkov for courtyards and for vegetable gardens and for humane places and arable land and hay meadows and all sorts of land to give them against his Sovereign decree and arrange for them to live forever with their wives and children without any hesitation, without waiting for another Sovereign decree, so that in the current spring time they would not be without arable land in Cherkasy and in the summer without bread, and so that in the future there would be no petition from them to the Sovereign about this. And who named Cherkassy Maxim Timofeev and his comrades 800 people with lands and hay fields and all sorts of land you will arrange and in which places and what fortresses will be near them and what children have a husband. gender and female and what age the children are, send everything with your hand to the Sovereign to Moscow as a rank. Ivan Severov. March 8th petitioner Maximka Timofeev gave his memory.” Unfortunately, the archive did not contain Chuguev’s answer, required by the last memory, regarding the places where 800 Cherkassy families settled between Lopan and Kharkov. Given the lack of direct written reviews, we consider it probable that these Cherkassy formed the current settlement of Liptsy, and some of them inhabited the village. Lopan. This opinion is consistent both with the terrain of these settlements, given their proximity to the Belgorod district, and with the many Cherkassy families mentioned in the decree; Yes, it is also supported by the fact that the village of Liptsy under its direct name has been found in Kharkov acts since 1663. Cherkassy, ​​settlers of the river. Kharkov, mentioned in the memoirs, are called Chuguevsky or Cherkassy of the Chuguev service. And boyar children from. The Babaevs say about themselves that they were first in the Chuguev service, but in 1658 they transferred to the service in Kharkov. Probably, from the same time, the town of Liptsy became the hundredth place of the Kharkov regiment. In the Kharkov district court there is a case from 1721 about the boundaries of the lands of the village. Liptsa and s. Passages. Here is a boundary extract from 1695 to Cherkassy village. Liptsa: “Up Liptsa to the mouth of Lozovago Kolodez, which says the big Ross and along Lozovago Kolodez 2100 soot. On the left up the mountain and on the right side of the flat Loga there are 1680 fathoms. to the Krasnago Seli-tryanago mound, which stands near the big road 50 fathoms. St. Selitryanago Kurgan to the right along the Kharkov road to Belgorod 1260 fathoms. to the mound that the long grave says and to the land of the village. Cheryomushnaya. On the right is the land of Belogor. in the Podgorodnago district there is the village of Liptsa, and on the left is Kharkov. district of the village of Liptsa Cherkasy." Nowadays the border of the districts has been pushed back 7 versts to the south. Nowadays there are three churches in Liptsy: Pokrovsky, Nativity of Christ and St. Nicholas. The first Church of the Intercession in Liptsy was built before 1678 and, probably, in 1655. After the fire of 1848, which destroyed the wooden church built in 1800, the new Church of the Intercession was consecrated in 1851. The Church of the Nativity of Christ, in all likelihood, was founded during the first population of Liptsy, i.e. in 1655. The metrics of the Lipetsk Nativity Church begin in 1722. According to the census of 1732. There is a school at this church. In 1783, the stone Church of the Nativity of the Savior was consecrated. The trustees for its construction were captain Ivan Merkulov, church warden Pyotr Nepishny and priest Fyodor Klevany. Through the efforts of priest Ivan Chernyaev, in 1821 the church was covered with iron, the dome and cross were gilded; in 1826, merchant Dmitry Kovalev, born in Lipetsk, donated 2000 rubles. banknotes for the restoration of the iconostasis; in 1824 the bell tower was built. The third Lipetsk church in the name of St. Nicholas was originally a chapel at the Church of the Intercession of the Holy. Mother of God; it was built in 7186 (1678) with the cost and diligence of willing donors on the worldly two mosquitoes on the bell tower; and the priesthood in this church began in 724, when, upon inspection by the Reverend. Epiphany antimins taken." This is what the Prime Major of the Sloboda Dragoon Regiment, Matvey Kulikovsky, wrote in 1740, who then asked permission to build the Church of St. Nicholas in 150 fathoms. from the Intercession Church, not far from its courtyard, Kulikovsky. According to old-timers, the church was built in the house of landowner Pavel Chernyakov and was consecrated in 1742. In 1794, the current stone church in the name of St. Nicholas. Among the Lipetsk parishioners, a remarkable person was the founder of the Nativity Church, Peter Nepishny. “Clerk Pyotr Gavrilov son Nepishny” (as he was called in the papers) brought to the attention of the military board about various abuses by Colonel of the Kharkov Regiment Kulikovsky. The consequence was a huge legal correspondence. In Kharkov, in 1761, a judicial commission was opened, chaired by Brigadier Brandfeld, about the theft by Colonel Kulikovsky of the treasury accepted for the Cossacks' salary, about the ruin and insults caused to the Cossacks, as well as other abuses. This commission continued its research for six whole years, Colonel Nikolai Chorba and Major Bedriaga were appointed to complete it, and the matter ended under Major General Evdokim Alekseevich Shcherbinin. Regardless of this court, as a result of the same case, Prince Kantemir demanded detailed information about the landowners' lands of Sloboda Ukraine. Pyotr Gavrilovich Nepishny more than once sat under guard, although by special order he was freed from any dependence on the regimental authorities. Since in 1763 he was a church warden and church builder, this shows that the formidable deeds that arose due to his zeal for the truth ended without much harm to his personality. Residents of Lipets suffered: a) from cholera in 1831, from which 12 people died in the Nativity parish, and up to 50 people in Nikolaevsky; b) from the fire of 1836, when up to 70 households burned down in the Nikolaevsky parish; c) from cholera in 1848, from which up to 79 people died in the Nikolaevsky parish, and 28 in Rozhdestvensky; d) from the fire of 1848, which destroyed the Church of the Intercession and several courtyards of the Intercession and Nativity parishes; e) from scurvy in 1849, from which 8 people died in the Nativity parish. In addition to arable farming, Lipetsk residents receive their livelihood from some simple crafts, trade in fish and salt, for which they travel to the Don and Crimea. The Lipetsk fairs are quite significant in the region, there are three of them: May 1, June 29 and September 1. Curious features of the trade of the Lipetsk Cherkassy are conveyed by the traveler Zuev, who passed through Liptsy and Kharkov in 1781. These features are all the more curious because then, apparently, they were common to all Cherkassy, ​​and now they are no longer found anywhere. “It was on Sunday 22nd morning that we suddenly drove from a Russian village into a Little Russian one. Whoever was needed, everyone was at the market. The streets were lined with food supplies, vegetables and Crimean salt brought on carts; near the houses and around the shops there were barrels and large suleys with a burner and honey; everything looked like a fair, but there was nothing like a fair. One buys wine and salt here with cash, everything else is traded, even with a transfer. So, for example someone sells a pot, the price is known to him, no matter how big it is, to buy it, you need to fill it with rye twice; with it he will go to buy milk, the moloshnik will pour it out once, take the pot for himself, and the milk to the one who buys it, with this he will go for fish, or for fruit, or whatever, exchange it for that, add, if anything is more expensive, from the stock he is carrying with him, as much as he can agree on, and having reached what he needs, he returns home.” On the left bank of the river. Kharkov, 8 versts from Kharkov. It is also known from papers of 1673 and 1680, moreover, with the name of the village and, therefore, with the church. “This year 729 in August, 24 hours, at harvest time, our Church of God burned down, and now we slaves of Her Imperial Majesty generally asked Mr. Colonel Kharkov for help, and his grace, Mr. Colonel, assigned two hundred trees to us for the construction of the Church of God,” - this is how the Danilovites, parishioners of St. George’s, wrote in their request for the construction of a new church churches, and they mentioned that at their request, their church, due to its dilapidation, was allowed to be rebuilt in 1726. The last circumstance makes it clear that the first Danilovsky Church of the Great Martyr George was built around 1655. The number of parishioners in 1728 shows the same thing. The liturgical books of the church also indicate the same. The currently existing wooden church of the Great Martyr. George was consecrated in 1760. 17 versts from Kharkov. It probably got its name from the surname of the first settlers of the Tsirkunovs - the grasshoppers. Both because the name of the village of Tsirkuny is known from the deeds of 1681, and from the number of parishioners in 1724, there is no doubt that the first church in honor of St. Nicholas was built here no later than 1670. According to the inscription on the altar cross, the renewed church was consecrated on July 16, 1752 by His Eminence Joasaph. In 1816, a stone church with the same bell tower and fence was built in place of the wooden one. The benefactor of this new church was Koshevoy General Fyodor Yakovlevich Mikhailovsky-Bursak of the Don Army, a native of the same village, the son of a deacon. The icons in the current church are no older than 120 years; such are the Tikhvin Icon of the Mother of God and the image of St. Nicholas of Christ. Number of parishioners according to confessional lists: in 1730 – 508 men, 475 women, in 1750 – 561 men, 553 women, in 1770 – 775 men, 753 women, in 1790 – 802 men, 807 women, in 1810 – 861 men, 966 women, in 1830 – 1038 men, 1129 women, in 1850 – 987 men, 1000 women. Metrics p. Tsirkunov dates back to 1728. In 1848, 120 people from the family of those parishioners who brought the Ozeryanskaya Icon of the Mother of God to their homes and listened to the prayer service died of cholera; by their faith, they experienced heavenly protection; if some of them suffered from illness; then they immediately recovered. No more than 5 people died from scurvy in 1849. 4th class arrival. From the priests of the village. Tsirkunov Stepan Bugaevsky is known for the fact that in 1736, when the Kharkov regiment went on the Crimean campaign, he voluntarily went on a campaign with him, as stated in the decree of the consistory of May 7, 1736. CHERKASSY AND RUSSIAN TISHKI The first are 16 versts from Kharkov on the river. Kharkov, the second - at 20. In the boundary extract of 1663 we read: “The Russian landowners beat the Sovereign Tsar and Grand Duke Alexei Mikhailovich, the Autocrat of all great and small and white Russia, in the village of Tishkov with their foreheads - they were located in the village of Tishki from Cherkasy and until this day plowed the arable land across the boundary; and how, during the business season, during the hay and plowing seasons, they are in the service of the great Sovereign on campaigns, and after that the Cherkassy villages in the lands and in the hay meadows they abuse their children and brothers and there are big quarrels; and so that the Great Sovereign would grant them land and hay fields, separate them from Cherkasy, and create their boundaries and borders,” and so on. So there are two special villages - Cherkasy and Russian Tishki. Based on the name Tishkov village, it is certain that there was a church in Tishki already in 1663, while the Church of the Nativity of Christ in Russian Tishki was built no earlier than 1680. According to papers from the very beginning of the 18th century. We see two churches in Cherkasy Tishki - the Church of the Nativity of the Virgin Mary and the Church of the Entry of the Mother of God into the Church. According to the census of 1662 in the village. Tishki 70 Cherkasy. By decree of June 21, 1672, it was decided that boyar children should serve in two places of the Kharkov regiment: in Kharkov - 87 people, in Saltov - 129 people (Collected laws T. 1. No. 522). But during the audit of 1724, it turned out that in the Kharkov regiment there were odnodvortsy: a) serving on a par with Cherkassy, ​​there were 890 people in the Cossacks and auxiliaries (including in Cherkasy Tishki - 39 people, in Russian Tishki - 82 people, in Borshcheva - 87, in Kolupayevka - 123 people); b) 892 people paying per capita salary (in Russkie Tishki - 263 people, in Borshcheva - 184 people, in Kolupayevka - 130 people). The latter were scheduled to be transferred to the Landmilitsky Corps in 1732. Was it done? I can see. The fact that the boyar children who lived in Tishki, Borshchevoy served in Kharkov is evidenced by acts, for example, a land survey in 1697; “For the Kharkov soldier Kuzma Melekhov, the village of Tishkov received an estate from the mouth of the river. Murom up Murom. “St. Gracheva Yaruga to the Long Kurgan, to the large high mound... From that estate, Kuzma has been serving as a soldier.” Another act: “s. Borschevago boyar son Mina Sbernikhin Kharkovets” in 1672 sold the Kharkov resident Sanin “The sovereign’s salary of 40 quarters. arable land and yard in the village. Borschev." RUSSIAN AND CHERKASY LOZOVA The first one at the top of the river. Lozovaya, 20 versts from Kharkov, the second on the same river 15 versts. The land survey book of 1663 says: “And the Russian landowners settled on Lozovoy Well and there they live and have land and hay fields and own all sorts of land”; in the case of 1757 p. Russian Lozovaya, like Prokhody, is the Korensky camp of the Belogorodsky district and in it, at the St. Nicholas Church, the priest Anthony. The metrics of this church begin in 1759. The antimension issued in 1761 to the St. Nicholas Church of Russian Lozova is also known. Cherkasy Lozovaya with the name of the village is mentioned in the deeds of 1684, and it is likely that the first church was founded here no later than 1663. Priest John Kalinin in his petition of 1737 wrote that it was dedicated to the Church of the Exaltation of the Cross. Lozovoy in 1717, and according to the affairs of 1725 we see two priests in Lozovoy. The icons of the current Church of the Cross, built in 1791, are decorated with silver vestments - these are gifts of the zeal of the Messrs. Kvitok, whose ancestor, regimental judge Semyon Afanasyevich, received a royal charter for land in Lozovaya and for the settlement of 50 free Cherkassy on it. 30 versts from Kharkov, a settlement for the children of boyars who served in Belgorod. “In the past 168 (1660), by your Sovereign decree, our grandfathers and fathers were placed in the Belogorodsky district in the Korensky camp in Prokhody,” - this is how the settlers of Bolshie Prokhody wrote in 1721. In the case of 1737, we see that a) this year s. Bolshie Prohody was still in Belogorodsky district, in Korensky camp, b) in 1737 there were already two priests at the Church of the Epiphany of the Great Passage. Thus, there is no doubt that the first Church of the Epiphany in Prohodny was built around 1661. The current Church of the Epiphany was built in 1798 with the diligence of the parishioners and the priest John Ilyinsky. The number of parishioners in 1730 – 290 men, 260 women, in 1750 – 519 men, 503 women, in 1770 – 608 men, 614 women, in 1790 – 675 men, 700 women, in 1810 – 787 men, 789 women, in 1830 – 835 men, 852 women, in 1850 – 765 men, 779 women. In the case of 1700 village. Prokhodtsov, the boyar son of Gavrila Abonov, then a parishioner of the Church of the Epiphany “20 years ago,” therefore, in 1680, “he was taken into captivity with his wife and children.” In 1823 and 1827 The parishioners suffered distress from two fires. The first time, 70, and the second, 80 households burned down, out of 200 households of state-owned peasants; this did not remain without fruit, especially in relation to those who suffered from the passion of drunkenness. Deaths from cholera: in 1830, out of 1627 - 7 people, in 1831, out of 1640, 26 died; in 1847, out of 1658, 3 died; in 1848, out of 1620, 69 people died. After the crop failure of 1848, the scurvy of 1849 had a strong effect in the parish, disfigured some, completely deprived others of their members, but only 9 people died from it. In this parish in 1785, up to 150 souls of the same palace were infected with the teachings of the destructive Doukhoborism: Archbishop Feoktist of Belograd and Kharkov Archpriest Andrei Prokopovich convinced several of them to return to Orthodoxy. The elders, who remained deaf to the admonitions, were punished by the civil court, and up to 70 people were resettled to Tavria. In 1821, priest Mikhail Ilyinsky, who entered this parish, saw that the evil sect was still living in the parish: those who declared themselves Orthodox did not show love for Orthodoxy in practice, rarely went to church, did not remember or rarely commemorated the dead. Trembling at the thought that he must give an answer to the Lord Jesus for one lost sheep of the flock entrusted to him, the priest decided to do what was possible with the assistance of grace. Paying attention to both the social and family life of mentally ill people, he tried to find out the intensely hidden secret thoughts of society. Finally, I learned that only the fear of previous punishment forces one to hide the harmful beliefs of the sect, but the sectarians believe that after the death of the body the soul does not go to the Lord for judgment, does not exist without the body, but passes into another born person; that a person is allowed the freedom that his feelings and passions inspire. It was necessary to use a lot of effort and labor to return these imaginary Christians to true Christianity, to awaken in their souls the fear of the judgment of the Creator of the soul, threatening to infidels and hypocrites, to the servants of the passions, who put their freedom in serving the impurities of the corrupted soul. The Lord showed his mercy: the former hypocrites finally began to sincerely fulfill the rules of the Christian Church and truly repented of their errors. In addition to the Doukhobors, there were also schismatics in the parish: St. Joasaph of Belgorod fought with the schismatics of Prokhodov. The exploits of the priests, as the consequences show, did not remain without fruit. In 1826, up to 10 followers of the schism remained here. From among them, a fellow nobleman, Tikhon Goncharov, conducted prayers with schismatic rituals at night in neighboring villages on Sundays and holidays. After long conversations with this misunderstanding, the priest brought him to the point that in 1841 he returned to Orthodoxy with all his relatives. And after that the parish remains free from the chaff of schism. According to the census of 1732, the village of Veseloe - the rank of Her Highness the Empress Tsarevna Elisaveta Petrovna - 165 households, 576 husbands. floor. In 1728, at the Vesyoly Church of the Intercession, 332 parishioners were shown. floor. Given such data, there is no doubt that the first church in Vesely was founded back in the 17th century. According to the new state, the parish is 5th class. According to confessional records, in 1750 there were 344 men, 305 women, in 1770 – 543 men, 443 women, in 1790 – 695 men, 630 women, in 1810 – 782 men, 804 women, in 1830 – 922 men, 865 women, in 1850 - 843 men, and 850 women. cholera in 1848, 52 men died. sex., 74 women, from scurvy 1849 - 13 people, including one man. On the river Mzhe and Turushka, on the road from Kharkov to Poltava, 43 versts from the first. The name Valok is taken from the appearance of the area with rolls or the undulating arrangement of elevated places occupied by Valki and surrounding Valki. In the extract about the Slobodsky regiments it is said about Valki: “This is the oldest of the Slobodsky cities, having forestalled all others, besides the Tsarsky ones - Chuguevsky, Tsareborisovsky and others.” According to the Chuguev papers of Valka, Mozhevskaya fort, Mozhevskaya city we see back in 1645. Moreover, we also see that it was originally founded as a Moscow military guard and was dependent on the Chuguevsky governor, who sent guards here. In 1645, the Belogorodsky governor informed Chuguevsky: “On November 5th at 5 o’clock Lev Lyapunov wrote to me from Valok; On November 3, he sent from Valok to the village of Orel and to Samara the head of the village, Kiril Kuzmin, and his comrades. And on the same date the village head came running to Valki at midnight and said: how were they 30 versts from Valki near the river. Berestovets, and in that place they ran into a Tatar sakma and the Tatars went to the Mozhevsky fort up the river near the forest, taking cover.” In other papers we see village Cossacks, archers, and gunners in Valki. So, it is obvious that the Valkovo fortress was first founded in 1642 or 1643. This fortress was located along the Mzha river, five miles higher than the one built later. The Cherkassy occupied Valki around 1650. The Tsar, in a letter dated February 26, 1649, wrote: “By our decree, the Chuguev stanitsa residents and from Mozheskaya prison were ordered to be released to Chuguevo, because the Chuguev stanitsa residents have been living in Mozheskoye for our service since 155 (1647). And we granted the Chuguev stanitsa residents for their poverty, with They didn’t order Chuguev to be sent to Mozheskoy Ostrog.” The tsar could not have shown this mercy to the Chuguevites at that terrible time if new guardians of the border, the Cherkassy, ​​had not appeared in Mozhesky town. In the Chuguev papers of 1661, the Valkovo Cherkasy people are already directly shown, and in 1673 we meet the Mozhe centurion. In 1785, the Valkovo fortress was described as follows: “In this city, there is an irregular earthen fortress, built in ancient times, 3 arshins high from the horizon, 5 arshins thick, surrounded by a dry moat, 3 fathoms wide and 3 arshins deep. The position is on level ground along the river. Mzhi, on the left side." According to the plan of the same time, we see that the fortress looked like a narrow but long quadrangle, or more precisely like a parallelogram, with towers at the corners, with two gates to the northeast and west. Nowadays there are five parish churches in Valki: the Cathedral of the Nativity of the Virgin Mary, the Annunciation Church, the St. George Church, the Assumption Church and also the Resurrection Cemetery. The cathedral church in Valki was, undoubtedly, not built after the construction of the fortress. It was dedicated to St. Nicholas; utensils and St. Devotees of Orthodoxy brought icons for him from across the Dnieper. Popular memory names the main builders of the cathedral church as the settlers Stepan Borodai and Semyon Tupitsa. In 1733, an antimension was issued, consecrated by Archbishop Dosifei “to the Church of St. Nicholas in the city of Valki.” Since 1770, they began to build the now existing stone church with two altars: the chapel in the name of St. Nicholas the Wonderworker was consecrated in 1775, and the main church in the name of the Transfiguration of the Lord was consecrated in 1778 by Kharkov Archpriest Mikhail Shvansky. Brick and lime for this church were delivered by parishioners with the diligent assistance of the elder Captain Jacob Borodayevsky and ktitors Grigory Lutsenko and Gabriel Fesenko, and the iron was delivered from Moscow by the head of the Moscow Metropolitan House Stefan Sekirsky, whose father Peter Sekirsky served as priest at this church. They, Sekirsky, also sent masons, and by the time the building was completed, they also sent church utensils, such as one large one weighing 1 pood 37 1/2 lbs. gospel with excellent chasing and enamel; a large altarpiece with a foot representing Golgotha, a cross with an enamel image of the crucified Lord and with a chased image of the passion of Christ on the other side; two chalices with instruments, of which a large one is firmly gilded with niello of excellent workmanship. Subsequently, significant donations were made by parishioners: Vasily Karpenko, four large and two smaller silver lamps weighing 15 pounds; the elder merchant Isidor Kuznetsov installed a cast-iron floor in the church; Colonel Makar and his wife Varvara Kostyrev donated up to 1430 rubles to the church. silver In 1826, it was allowed to restore the iconostasis without any changes to the old painting and install a canopy over the throne, and at the same time it was allowed to sell 24 old icons unnecessary for the church and use the money to restore the iconostasis. This was done. The precious relic, brought by the first settlers of Valki from across the Dnieper, still remains in the Valki Cathedral Church. These are the icons of the Savior and the Mother of God that were local icons in the former church and the church image of St. Nicholas of the former cathedral church; they are all of ancient writing and well preserved. On the 30 pood bell there is an inscription: “To the city of Valki to the Church of St. Nicholas of Christ, for the presbytery of an honest father, this ringing of Peter Fedorovich was created, and through the diligence and cost of Maria Grigorievna Neminushchaya, for the remission of her sins, in the year 1730 March 1.” According to the 1732 census, there was a school and a spital (almshouse) at the Transfiguration Church. The stone Church of the Nativity of the Virgin Mary with a chapel in the name of Archangel Michael replaced the wooden Church of Archangel Michael in 1777. According to the documents, it is not clear from what time the wooden Church of St. Michael existed in Valki. His metrics in the consistory archive begin in 1722 and in 1725 we see two priests at this church, of whom Leonty Vasiliev was ordained in 1711. According to local legend, the parish of the Archangel Church was inhabited by the Cherkashenian Rogoza, and he also built the first church to the Archangel. The construction of a stone church, decorating it with a carved Greek iconostasis and supplying everything necessary for worship was the work of charity of the parishioner ensign Daniil Alekseevich Sukhomlinov, who, being childless, used most of his wealth for the construction and decoration of this church. According to legend, the foundation of the Ilyinsky Valkovsky parish was laid by the Zaporozhye Cossacks, of whom Korzh was the main one, which is why the parish is still called Korzhevsky. The first Ilyinskaya wooden church stood much closer to the cathedral church and was located inside the fortress. An archpastoral letter dated May 14, 1745 gave a blessing to the parishioners of the Valkovo Ilyinsky Church to build a new one instead of the dilapidated Ilyinsky Church, “in a different place closer to the people.” To build a new church, the “parathians” and priest Leonty Stepanov sold “the church’s brotherly apiary with a forest and a garden.” The new church was prepared for consecration “due to the poverty of the parishioners” only in 1753. The parishioners of the Valkovsky centurion Yakov Bugaevsky, the assigned Valkovsky centurion Daniil Alekseevich Sukhomlinov and the ktitor Grigory Melnichenko, who were its builders, asked for the consecration of this church. In 1817, construction of a stone church began. Its main altar was consecrated in honor of the Annunciation on October 18, 1821 by His Grace Paul, and the side altar was dedicated to the ancient patron of the parish, the Holy Prophet Elijah. During the construction of this church, centurion Gabriel Sukhomlinov donated up to 883 rubles. silver Andrey Golubkin, Foma Gorneskulov, second lieutenant Vasily Karpenkov each gave 143 rubles. silver State-owned peasants, church warden Naum Minko and Andrei Olkhovsky each donated 286 rubles. silver Fedor Rudenko – 143 rub. silver Parishioner Andrei Golubkin bought: a chalice with all the equipment for it for 1200 rubles. banknotes, silver gilded tomb worth 650 rubles. banknotes and 2000 rubles were given for the construction of a new iconostasis. banknotes. There is no positive information about the beginning of the Valkovo St. George Church. Tradition says that the first foundation for the church and the parish was laid by the Cossacks who came from Moshur Rog, which is near the Dnieper, bringing with them church utensils and a sacristy, but, unfortunately, none of those things were preserved. The reliability of the legend is confirmed by the fact that the parish of St. George’s Church is still called Mushurov. Old-timers only remember that the wooden church of St. George was located where the shops are now located. The current church was consecrated in 1797. The metrics of the St. George Church in the archive of the Spiritual Board begin in 1725; and this year they were given to the priest Elijah. According to legend, the ancient Assumption Church in Valkovo stood above the Mzha River and was built later than other churches in Valkovo. According to legend, the Valkovsky Cherkassy, ​​having settled a significant area on the left bank of the river. Mzhi, out of Cossack love for a spacious life, leaned in and moved to the right bank of the river. Mzhi, that’s why this new part of the city is called Posunki, and the church is called Posunkovsky. However, the formation of posunok was already before 1700. According to the census of 1724, the Assumption Church of the city of Valok is shown with 92 parishioners’ households, however, with the inclusion of the village of Zamostsky Kut, and parishioners wrote in 1721 that their priest served the Church of the Assumption “for many years,” so that due to old age he could not correct the needs. The stone Church of the Assumption of the Mother of God was founded in 1810, and consecrated with the blessing of His Grace Apollos in 1816 on November 12th. The main trustees during the construction of this church were parish priests Gabriel Snesarevsky, Theodore Melnitsky and church warden, state peasant Daniil Korsun. In 1834, a new iconostasis was built at a cost of 2,500 rubles. banknotes through the efforts of the priest Theodore Melnitsky. In 1844, a cast-iron floor was installed in the altar and throughout the entire church by the merchant Ignat Dzyuban at a cost of 458 rubles. silver The metrics of the Assumption Church in the archives of the Kharkov spiritual board begin in 1725, and this year they were presented by the priest Eustathius. In the old days, the inhabitants of Valki suffered a lot from the Tatars. According to the Chuguev correspondence, we meet for the first time the attack of the Tatars on Valki in 1661. The Kharkov voivode then wrote to Chuguevsky: “Many Tatar military people from Cherkasy came near Valki and began to approach Valki, under the order.” And another governor wrote: “There were battles near Valki and traitors and Tatars were not allowed near Valki, and in those battles the traitors Cherkasy and Tatars were beaten and their tongues were caught.” These are Vigovsky's affairs. 7 years later, during the Bryukhovetsky rebellion, the Tatars and Cossacks again besieged Valki, and the Chuguev papers mention that the Valki Cherkassy then betrayed their oath, but not a word was said about how this happened. It can only be seen that “the city of Mozhevsk was then burned.” In 1673, the Valkovo Cherkasy bravely fought the Tatars and suffered great losses. The Mozhevsky centurion then wrote to the Chuguevsky governor: “We had Tatars Apr. 26 hours (1673), they captured one man and drove a herd of horses near our city, and that man ran away from those Tatars and came running 28 hours. The Cossacks followed them on a campaign on the same date. Send to beat the Tatars and until now they are silent.” In 1677, the Valkovsky Cherkassy experienced new alarm from the Tatars4. In 1681, under the order of the assigned colonel Kondrat Mironenko, the Valkovites stood on the Perekop line and then repaired its rampart, damaged by the restless river Likhim Ivan, between Perekop and Kolomak, and in October, by order of the Belgorod governor, they repaired their fortress - “they cleaned the crumbling ditch and made a hiding place.” This is what Artyukhov wrote in his letter to General Kologov. Colonel Grigory Donets informed the Chuguevsky governor: “196 (1688) And on the 8th of June the colonel, Valkovsky centurion, Fyodor Murakhovets wrote to me in Kharkov from the camp from Fomin (Tumaev) Roga (he is 7 versts from Valki) to punish my regiment, that on June 6 the Tatars were crowded on them from all sides and the camp was wounded right up to noon, and a lot Cossacks and horses were wounded and two people in the old town were taken alive: with God’s help, ours gave them an obedient rebuff, many of the enemies and their horses were killed and wounded, and from there the enemies turned towards the Little Russian cities towards Poltava, and there were 5,000 or more of those Tatars.” It is not known whether the Valkovites escaped from the Tatars the following year, 1689, but it is known that they were then in great alarm, and the Tatars were then near Vodolagi6. In 1704, the Valkovites suffered extreme devastation from fire. Colonel Fedor Donets asked and received permission to build the city again, and “to protect against enemy attacks,” at his request, two copper cannons and gunpowder were sent from Belgorod. According to the colonel's general rule, half of the regiment of companions was assembled to build a fortress. The case has reached us about the robberies that the Cossacks committed in connection with the Crimeans from 1714 to 1721. in the counties of Valkovsky, Kharkovsky and Zmievsky. And it is clear from the case that the Valkovites had to endure the most then. In 1714, the price of the stolen goods extended to 61 rubles. 26 money. Almost the same amount was stolen in 1715. But then, as time went on, the attacks of predators became more courageous, and the robberies took on a more extensive scale. In 1716, the Rudyaga gang appeared. In 1717, after several Valki residents were robbed at different times, predators attacked Valki in order to destroy everything they could get their hands on. “At night, 30 men on foot came to the town of new Valki, Khartzizi, and, having dug up the city wall to the local centurion, they forced their way into his house with a cue and killed 30 of his pigs and burned the threshing floor with all kinds of grain without a trace, namely 300 kopecks. Yes, they Khartsisi in a dewy bairak destroyed 6 hives with bees. And their Khartsiz gang was behind the bayrak.” The leader of the gang was Marochko, who sent several people to different places. In April 1718, “having crossed the rampart, the traitor Topilo recaptured three horses,” and so on. At the same time, the Valkovites, who were traveling from Zmiev from the fair, were robbed for 30 rubles. and traveling from Kharkov from the fair for 67 rubles. In May, horses, clothes, and guns were robbed from 10 Valkovka residents. “The Zaporozhye resident Topilo was robbing... On July 5, the Khartsizi horsemen ran up to drive away the herds, having caught Avram the farrier, they took his cart, worth 8 rubles. and he was robbed. On the same date, on Ostroy-Mogila, while on guard8, the traitor Topilo robbed Panas Mikhailov’s horse, the price was 12 rubles, two of Lukyan Mironenko’s horses were taken and he himself was wounded, the Zhupanis, the Yarmoluks got sick, their saddles and guns were taken away, and they were released naked.” The largest robbery, accompanied by open battle and murders, was carried out on May 16, 1719. We convey the news of this in the true words of the investigative search carried out on May 20, 1719. “Said the former centurion Novo-Valkovsky Yakov Shcherbina: those traitors attacked the Novo-Valkovsky guard. They came from the Vukovi bayraks simply to Taranovka and at the end of Valki they crossed. They attacked the Cossacks at night on the herd of this May. There were more than 100 of them Khartsizov... The inhabitants of Novovalkovsk said: there were four elders: Novovalkovsky centurion Peter Istanbul, former Novovalkovsky centurion Yakov Shcherbina, Konstantin Kulikovsky, Ataman Kompaneisky Roman Sharunenko. Konstantin Kulikovsky was beaten to death. Sotnik Novovalkovsky was wounded by arrogance below the belt between clubs.” Then follows an inventory of the things stolen from the elders. To the question: how many of us were there, besides the foremen? - “said the former centurion Novovalkovsky: there were 54 people. 5 people were beaten to death: two from Gulyai-Polye, three from Ostroverkhovsky. In the same battle, six dragoons were killed. Novovalkovsky’s four people were wounded; two of these will not live; there are four Ostro-Verkhovsky people, two of these will not live; all eight were wounded. Every single horse was captured, and all those horses were worth 10 rubles. The weapons were also all recaptured according to the number of people themselves. The clothes of all of them were taken from them, every single one of them was allowed in, as if they were born from their mother, and the clothes they wore were worth a ruble, two rubles, and half a ruble.” To the question: “How many horses were there in the herd and did the traitors take them all, and each horse at what price?” - answer: the number in the herd, according to the tale of those studs, was two hundred and thirty, except for the Kulikovo horses, 45, and all the horses from the Kulikovo horse were 275.” There should be a detailed statement from which settlement and who has how many horses and at what price. According to a detailed statement compiled from reports from different places in the regimental office, the matter turned out to be as follows: a) Robberies of the Cossacks, who acted as assistants to the Khan and the Sultan, from 1718 to 1721. The settlements embraced not only the Kharkov, but also the Izyum regiment. The file that has survived to us, mentioning the robberies of the Izyum regiment, calculates the actual losses of the Kharkov regiment, as compiled by the latter’s foreman. b) In the Kharkov regiment, robberies were carried out in 1718 for 1177 rubles. 12 money, in 1719 - for 3084 rubles. 25 money, in 1720 - by 268 rubles, and in just three years - by 4535 rubles. At the current price of things, this will amount to at least 45,000 rubles. silver c) As a result of the king’s relations with the Crimea, the khan sent 311 horses and 288 oxen and cows as a reward, a total estimated at 876 rubles. 29 money. "From the above, says the statement, the available number of horses and other things, in an equal division with the Izyum regiment, went to the Kharkov regiment, in addition to the cash reward of the Kulikovo, 139 horses, 134 cattle" and some other things from clothes. Thus, the Cossacks are not against what was stolen from them from 1718-1721. They also received a fourth share of the reward. It seems that the khan did not even want to talk about the previous years. In 1741, the priest of the “city of Valok, Semyon Mikhailov,” in a request to the bishop, wrote: “Last 737, in the autumn of November, I was in the Izyum regiment in the village. Geezke for a date with family. And in that settlement I was captured by the Nagai Tatars and taken to the Crimean Mountains. Karasev (Karasu-bazaar), and from Karasev was transferred to the city. Cafe and in Cafe was sold to Turchin, and from him sold to hard labor, nicknamed Dervysheva and was in hard labor 739 to March; redeemed from hard labor in Constantinople by the Cossack of the Nezhensky regiment, Dimitri, who lived there, for 270 rubles; and now, in accordance with the peace made between the Russian Empire and the port, he was brought to Russia with other Russian prisoners and released on bail to collect money for the aforementioned Cossack in payment.” The priest asked and received a letter to ask for alms for his ransom. It should also be added that the village of Pesochki is a hut. Zomossky Kut and the village of Rubanovka are now part of the Valkovsky Annunciation parish. And before, on this estate of the Collegium Monastery there was the Church of St. Procopius, and with her there were parishioners: in 1730 - 496 men, 452 women, in 1750 - 515 men, 485 women; in 1770 – 540 men, 520 women, in 1790 – 565 men, 560 women. According to the census of 1724, in the village of Yesaul Ruban - in the village of Peski and in the village of Zomos Kut - 101 households are shown and it is noted: “The church was not built on that map, but the parish of priest Maxim owns it.” Consequently, the church of St. Procopius was built in Pesochki by the Intercession Monastery. The peculiarity of Valok and its inhabitants is that the entire city is surrounded by orchards, which in spring and summer gives the city a picturesque view. Trees - apple, pear, plum, bergamot supply residents with a large excess of fruits; That’s why the city’s coat of arms represents three plums on a blue field. There are six fairs in the city: February 2, March 25, May 9, August 6, September 14 and December 6 - a remnant of ancient times, which does not enrich the residents due to the insignificance of bargaining; at all 6 fairs, working capital is no higher than 37,000 rubles. silver Weekly trading is also insignificant. On the banks of the river Kolomak, on the main road from Kharkov to Poltava, 21 versts from Valki to the southwest. The Kolomatsky settlement of pre-Tatar times is visible in the act of 1571. The beginning of the Cherkassy Kolomak is evidenced by the letter that has reached us from the Tsar’s governor, boyar Peter Sheremetyev, dated 1680. We place this precious monument of antiquity here. “By the grace of God, the Great Sovereign Tsar and Grand Duke Fyodor Alekseevich of all great and small and white Russia, the Autocrat and many states and lands of the eastern and western and northern Fatherland and Dedich and the Heir and Sovereign and Possessor of His Tsar's Majesty, the closest boyar and governor and governor of Nizhny Novgorod Peter Vasilyevich Sheremetyev comrades: the Great Sovereign, His Tsar's Majesty, the newly built town of Kolomak to Ataman Yerema Mikhailov and the Cossacks and townspeople and the entire Polish-Lithuanian Commonwealth. In the current year 188, you beat your forehead to the Great Sovereign, His Royal Majesty: in the city there are few people in you, and they were ruined by the arrival of military people, and so that the Great Sovereign, His Royal Majesty, would favor you, order you to call to that town for a living your brotherhood of Cherkasy willing people and give you your Great Sovereign, His Royal Majesty's hopeful a gracious letter according to your Cherkassy custom. And the Great Sovereign, His Royal Majesty, issued a decree to the nearby boyar and governor and governor of Nizhny Novgorod, Pyotr Vasilyevich Sheremetyev, to call on newcomers to that town for eternal life, and to the centurion Yerema Mikhailovich to the newly built town of Kolomak to call on his brethren to live, Cherkassy with the wives and children of newcomers from the Little Russian Trans-Dnieper cities, so that they would go to that town to make a living, without any hesitation, and in the suburbs, in the courtyards and in the districts, villages and villages and all sorts of factories, they would be built and, at the mercy of the Sovereign, His Tsar's Majesty, they would be reliable in everything. And tell them to the parishioners and reassure them that those places of residence are pleasing, the forests and arable lands of the expanse and fishing and animal trades are satisfied. Yes, the Great Sovereign, His Royal Majesty, granted their parishioners in that newly built town of Kolomaku to the governors and Russian clerks and ordered them not to be with them for ten years or more, but to tell the colonel and the centurion and the policeman and the old man in that town who they would choose with their free voices. Yes, in the same new-built town of Kolomaku, to trade with them and with them in the new-built city and at fairs for visiting people to trade all sorts of goods duty-free; the same Kolomatsky inhabitants, except for the Russian people, kept taverns according to their former customs without dues, and did not serve regimental services and did not pay any taxes or dues, except to build their own town and place and settle in courtyards, villages and hamlets and plow up their arable lands and keep for themselves the arrival of military people; and after those grace years, keep the wine breweries and taverns without dues against the fact that the colonels and regimental services of the Cossacks were granted to the Belogorodsky, Sumy, Akhtyrsk and Kharkov regiments. And at that time the Great Sovereign of His Tsar's Majesty will be given a charter with an open seal. And from the Ukrainian cities, do not accept Russian fugitive servicemen and tax people and boyar slaves and peasants and do not keep them with you for any business, but if they show up, and having caught them, send them to the cities where it is proper, and hand them over to the governors and clerks in those cities. And to Ataman Efim Mikhailov and the entire Polish-Lithuanian Commonwealth, to summon parishes from beyond the Dnieper to the newly built town of Kolomak and to carry out everything according to the decree of the Great Sovereign, His Royal Majesty, as written in this hopeful sheet above this. Pisan in a wagon train near Userdom near the Tikhiya Sosna River, near the bird cherry linden tree, summer from the creation of the world 7188 July 24 days. The Tsar’s Majesty’s neighbor boyar and governor and governor of Nizhny Novgorod, Pyotr Vasilyevich Sheremetyev, has attached his seal.” From this charter we see that a) Kolomak was founded before 1680, this year it was already called a town, and there was a centurion Jeremiah Mikhailov with the Cossacks. According to other sources, Kolomak was known back in 1668. b) In 1680, there were few inhabitants in Kolomak, there was a “small population,” but because the population of Kolomak suffered from the Tatars; Probably as a result of the same war, Kolomak is called a newly built town, that is, its fortress was devastated by the enemy and after the war it was barely restored. Therefore, the ataman asked permission to accept new residents from the Dnieper with the rights and benefits of Cherkasy. The Ataman, of course, already knew that the Trans-Dnieper Cossacks, especially those who lived near Pavolochye, irritated by the cruelties of Doroshenko, who “even though the Turks in Ukraine did not get him, then robbed him through those sent out, while others near Pavolochye were committing robbery and robberies on the roads,” rose from the villages and “went to the Dnieper part,” which began in 1676.14 Ataman Kolomaksky could not help but know that “those who formerly lived in the Trans-Dnieper cities, and now live in the Little Russian cities on this side of the Dnieper, do not have arable factories, only the hetman from his hetman casket feeds them and takes care of them in all their needs,” why the hetman asked the tsar to settle the unfortunate “in the suburban lands.” These were the people the ataman had in mind. c) As for the fortification of Kolomatsky, in 1780 it was described as follows: “On the right side of the river. Kolomak and on the left river Vyazovaya - a redoubt with five bastions, around it an earthen rampart with a height of the horizon and a width of one fathom, around which there is a dry ditch one fathom deep and two fathoms wide, made in ancient times; there are two wooden churches in it, the first is the Assumption of the Most Holy. Theotokos, the second of Nicholas the Wonderworker, the third behind the shaft of the Resurrection of Christ.” The remains of the ditch and rampart are still visible today. The first Assumption Church in Kolomak was, without a doubt, built at the same time as the fortress. In 1771, through the efforts and support of parishioners, the now existing wooden Church of the Assumption of the Mother of God was built. In 1823, this church was strengthened with a stone foundation and covered with iron. The library contains the Apostle k. p. 1738, Menaion service 12 books m. p. 1750. The consistory archive contains a record from 1723 “city. Kolomak of the Assumption priest Michael to the parish of his spiritual children, who confessed and did not confess from 1716 to 1723,” “Ataman Yarema Semenov Murakhovets” was recorded among the first to confess. The first St. Nicholas Church in Kolomak was probably built around 1680, when new Trans-Dnieper immigrants arrived here. According to civil documents, the Kolomatsky St. Nicholas priest Fyodor Fedorov was a witness to the deed of sale of 1725.16 By 1744, the St. Nicholas Church had already fallen into disrepair, and the parishioners began to repair it, but it burned down, which is why they asked for the blessing to build a new church. In 1824, a stone church in the name of St. Nicholas with the same bell tower was consecrated. Its construction was carried out mainly at the expense of donations from parishioners, of which significant donations were made by state-owned peasants: Mikhail Shapuval, who supplied bricks of his own making for two years; Gabriel Chichibaba, who at his own expense made the floor and all the windows in the church; Peter Gorokhovatsky, who was at that time the head of the volost, he, due to his zeal for the holy cause, did not lose sight of a single case from which benefit could be derived for the church. Of these cases, the most remarkable was the wine farm at that time, during the return of which Gorokhovatsky himself donated 1000 rubles for the construction of the church. with banknotes, he also disposed others who were involved in giving the farm-out to be charitable. Gabriel Chichibaba, who did a lot of charity during the construction of the church, more than once donated various things to the church, of which a large icon in a silver robe of St. Nicholas is especially remarkable, both for its painting and for its value; Before his death, he donated 1000 rubles for the restoration of the iconostasis. banknotes. State-owned peasant Dimitry Bondar bought a chalice for 140 rubles. silver Parish books begin in 1774, confessional books - in 1775. The Resurrection Church was consecrated for the first time in 1779. According to legend, consistent with the statement of 1780, this church was originally a parish church. Nowadays this church remains a cemetery. The ancient inhabitants of Kolomak, as military inhabitants, moreover, living not far from the Tatar borders, suffered many vicissitudes and troubles. A charter dated July 3, 1680 says that the residents of Kolomak were “ruined by the arrival of military people.” In the chronicle of Khmelnitsky’s wars, it is noted that at the beginning of 1680 the Tatars caused considerable damage to the settlements near the river. Merla, they devastated the region for 30 miles and that they freely left this region, “because no one followed them.” According to the Chuguev correspondence, we can accept as true that the misfortune with the Kolomatsky residents occurred at the end of January, when the Tatars were expelled from the district of the Kharkov regiment by Colonel Donets and went out of Russia past Olshanoy18. Kolomak was then under the jurisdiction of the Akhtyrsky Colonel Feodor Sagun, and the Belogorodsk governors were Pyotr Sheremetyev and Prince Pyotr Khovansky. We do not know to what extent the chronicle is correct regarding the Akhtyrsky colonel and governor in its news about the beginning of 1680, when the ruin of Kolomak occurred; at least we know that in the second half of the year, when the hordes were again marching into Russia, neither Colonel Sagun nor the governors were careless, and the Kolomatsky centurion Evstafiy Podernya then actively passed on information about the Tatars to both the Akhtyr and Kharkov colonels. According to the narrative of Samuil Velichka, from 1682 the general and governor Kasogov with the Gadyatsky colonel Mikhail Vasilyevich, by royal decree, carried out the delimitation of the lands of the Poltava and Kolomatsky residents, which later caused a lot of troubles and unrest. Then it turned out: a) “in the Kolomatsky town there are 200 people of all ranks”; The Kolomatsky fortification was built again that year; b) “To the Kolomatsky city of land, hayfields and all sorts of land down the river. Kolomaku, between the river. Kolomak and Kolomatsky forest, from Krinitsa Sanctification along the Terrible Ford, along the Grashkov Valley, in length at least four miles and 900 fathoms, across a mile, and in other places even less; c) not only Poltava residents objected to such a delimitation of land, but also the hetman, who referred to the delimitation of the borders of Poland and Russia in 1648, however, not entirely fairly. The Poltava residents, and subsequently under Colonels Zhuchenko and Gertsikov, more than once wanted to drive the Kolomachans from their lands with armed force, considering these lands their own, but the Kolomachans each time promised either to move to other places or to be under the jurisdiction of the Poltava regiment. To keep the daring ones, the Akhtyrsky colonel Perekrestov asked for a royal charter, which approved the lands beyond Kolomak as a town of the Akhtyrsky regiment; Hetman Apostol entered in 1728 to protest against the last decision, but without success. These incidents explain, by the way, why in 1687 we see Hetman Samoilovich in Kolomak at the saddest time for him. In July of this year, the devout Samoilovich was listening to the all-night service in the Kolomatsky church, when he was suddenly arrested in the church itself, his son Yakov was also taken here, and both were sent to Siberia. In 1688, the inhabitants of Kolomak hardly survived the Tatars passing near Kolomak, after their battle with the Kharkov Cossacks at Tumaev Rog; in any case, this did not happen without great anxiety for them. In 1694, on the occasion of the Tatar invasion of the Izyum regiment, the Akhtyr colonel Osipov stood with his regiment “near new Perekop, Vysokopolye and Kolomak on fords and climbs,” but the Tatars hastened to leave for the Crimea. In 1709, during the Swedish War, Charles, defeated in Gorodnyanka, took revenge for his failure by destroying Ukrainian settlements and, by the way, burned Kolomak. A curious petition from a Kolomak priest provides us with information about the disasters of Kolomak in 1711. The priest writes: “Vel. Mr. Reverend Hilarion Metropolitan of Belogorod is hit with his brow by your pilgrim of the city of Kolomak, St. Nicholas Church, priest Yakov. Last year, 1711, with the arrival of the military people of the Tatars and the traitorous thieves of the Zaporozhian Cossacks, that city of Kolomak was destroyed completely and the Church of God that was in that town was burned, and the St. Nicholas Church, in which I, your pilgrim, served, was burned. And I, your pilgrim, with my wife and children, Iman was full and was full in the mountains. Karasov is in captivity to this day. And from that captivity now in October. ransomed me, your pilgrim, the mountains. Karasova Greeks Yan and Ilya, and the farmer gave me 170 tilars for me and released me from that captivity on bail for a term, and my wife and children are still in captivity, on farmstead, in the village. Caracoupe; and the ransom for that wife and daughter of mine is asking 300 tilars. And now I am in that town of Kolomaku, entering my parish of St. Nicholas the Wonderworker with worldly demands, and I dare not ask for the redemption of myself and my wife and children from all ranks of people and from spiritual persons without your archpastoral blessing. And my charter, which was delivered to that military parish, was taken along with my belongings.” The archpastor issued a charter for both the right to serve and the right to collect alms dated December 2, 1712. According to the report of the general survey of 1785, 1830 male souls are shown in Kolomak. gender and 1830 women. gender of military inhabitants and 77 souls (male). and 78 women. gender of Cherkasy subjects, with 15,231 des. lands, including 1565 dessiatines. wood forest. At the top of the river Mzha, 10 versts from the city of Valok in the northwest. The ancient Murafsky Way runs through present-day Perekop; The Tatars usually broke into Russia along this road. Perekop was built against their raids - a wide and deep ditch with a rampart. “And between Mzha and Kolomak on the Murafskaya road - I’m tearing about three miles; and the ditch is fathoms wide. about one and a half fathoms deep, and sometimes more.” So says the Book of the Big Drawing. The Perekop ditch, still intact, now has almost the same depth as assigned to it in the Book of the Large Drawing. Its combat side faces south, towards Crimean Perekop. In places, regularly located depressions and platforms for heavy guns are visible along the top of the shaft. And even in the memory of old-timers, cast iron cannons were found in the ditch. Already because this shaft is described in the Book of the Large Drawing, it is obvious that for 3 miles it was built before Tsar Michael. But its current extension in one direction, to the Donets, goes for more than 80 miles, and in the other, to Rublyovka. The shaft goes from Perekop through Levendalovka, Snezhkov Kut and then, disappearing, appears near Gulyai-Polye, where it extends between the peaks of Dzgun and Berestovaya. There its line connects with the coastal fortifications of the Donets. To the southwest, to Rublyovka, it stretches for 30 versts. Along this length, its construction dates back to 1675–1681. In the Chuguevsky archive, part of the correspondence about the construction of this rampart, important for the time of the robberies and robberies of the Crimea, has survived. The Perekopsky shaft, connecting with the coastal fortifications of the Donets, under the protection of the Cossack guards, was a military line stretching from Perekop along the Donets to Izyum itself. Here is one letter from Colonel Konstantin Donets to the Belogorodsky governor, which explains the place and significance of the Perekop line. “This year, 189 (1681) June 20, a letter was written to my regiment,” I was ordered to set up outposts in new Perekop and along the newly built line in the correct places, and to go with the whole regiment to Kharkov. And I left hundreds of Cossacks in Valkovskaya and Odrinskaya in Novy Perekop for the outpost and ordered them to tightly guard the newly built line and the causal places; and with the whole regiment from Novoperekop he came to Kharkov on June 22.” The time from which they began to continue the ancient Perekop shaft is clear from the prince’s reply. Yakov Semenovich Baryatinsky. On July 2, 1679, the prince demanded the Chuguev old-timers, who “oversaw the general affairs, with the governor Boris Alexandrovich (Repnin, around 1666) and who were in the same tracts in 183 (1675) with Andrei Shchepetev.” According to a report Aug. In 1673, the tsar’s charter ordered that 10 households in the Belgorod regiment must gather a man each “for the bullock business and this fall to make a fathom for each man.” Unsubscribed 10 Sep. 1679 it says: “Valkovsky watchmen saw St. from the rampart. On the 7th day, the military people of Tatar from 2000 came to Valkovsky Val.” The archive preserves two paintings from 1681 to the Kharkov residents and settlers of the Kharkov regiment, who were “sent for general affairs and to Izyum for city affairs.” According to the unsubscribe dated February 26. 1681, it is clear that this year they made “above Izyum behind the rampart of a forest clearing to the Beretsk mouth.” The rampart from Perekop to Rublevka, since its line ran along the border of the Poltava regiment, was prescribed by the decree of March 7, 1682. Samoilovich to build with his regiments, but on March 30, 1682. Samoilovich reported that he and his regiments were not able to finish the rampart running from the suburban to the Little Russian cities. They probably finished it (to Rublyovka) with the help of Slobozhans. Colonel Grigory Donets wrote in 1689: “And I, sir, stand with my regiment with the Kharkov and Zolochev Cossacks on the rampart at Derkilev Rog, and I placed the Olshantsy and Perekoptsy and Saltovtsy at the outpost on the line beyond Perekop, on the Murafsky Way; against a broken grave; also Merefyantsev and Sokolovtsev were placed near the Valkovsky town in causal places along the line f.” Sl. Note about Zmiev. 8. That the military line from Perekop went all the way to Izyum can be seen, for example, from the following reply: “197 (1689) Aug. On the 22nd, Demyan Kompaneishchik, who was the leader with the steward and Colonel Ivan Sasov (Ostrogozhsk Colonel) came to Izyum to Samara to the city of Novobogoroditsky, and said: they came at the top of the river. Bereki way of military people Tatars Aug. 21; and that road went to Sukhaya Bereka under the Bugaev wall... And they went notably under the newly built towns that were built along the river. Donets and Val". Or: “Summer 198 Sep. 22 (1689) along the newly built line to Savinsk, to Balykleya, to Andreevy Lozy, to Byshkin, to Liman for governors and officials in memory.” As for the Murafsky Highway, which was intersected by the Perekop ditch, it was the Tatar path of blood, the oldest and most tortuous road along which the Tatars entered Russia, putting the inhabitants to the sword or captivity, and what they could not capture, giving it to the fire. It entered Slobodskaya Ukraine between the upper reaches of the river. Berezovaya and Bratenitsa, then walked 3 versts from the Kadnitsky yarugs and, crossing the top of Merchik, went to Perekop. From Perekop it passed near the top of the Shlyakhovaya River, which received its name from it, and here it was divided into two branches: the right one went to the Dnieper along the bank of Kolomak and beyond the Dnieper it turned left into the Crimea. Left line from the river. Shlyakhova went to Snezhkov Kut and to the upper reaches of the river. Berestyanka, Berestovaya, Ore-li, Samara in Crimean Perekop. Almost along its entire length, the Murafskaya road runs along a flat ridge, from which rivers, streams and springs flow on both sides. The ridge, or more precisely a flat hill, starting in the north of the Kursk province, extends to the Sea of ​​Azov, in places dropping to the same level as the fertile plains running along the sides of the ridge. In the article list (embassy magazine) of 1681 we read: “We left Olshansk on October 5th and, after spending the night on the steppe, came to the line in the town of Malye Valki, the heralded new Perekop October. 6 early in the morning. The town of Valki is built strong.” According to these words, the town of Perekop was built before 1681, and according to the local situation, it is likely that it was built at the same time as the security line, that is, around 1675, if not before that. The Perekop fortification in the 1785 gazette was described as follows: “In this place there is a small quadrangular redoubt with four bastions, surrounded by an earthen rampart, 2 fathoms high from the horizon, and a fathom wide.” It goes without saying that from the time of its foundation until 1785, the Perekop fortification suffered many changes. The first church in military Perekop, dedicated to the name of the Archangel Michael, was built, no doubt, at the same time as the town itself. In 1711 it was burned by the Tatars, as we will see below. In the census of 1724 we again see: “The Church of the Archangel Michael in the town of Perekop” with two priests. A new church, after the one that was burned, was built in 1714. The church that followed was consecrated in 1798 in the name of the Holy Trinity, and in the same name it was consecrated in 1850, rebuilt according to a new, very beautiful plan. The church utensils are very decent. Church land 91 des. The inhabitants of Perekop, which stood on the road of blood, suffered so much from the Tatars as hardly any of the Sloboda residents. In 1681, Russian ambassadors wrote in their journal: “From the residents of that city (Perekop) they heard that before this, in 188 (1680), that town was burned and devastated by the captive theft from the Crimean Khan... The residents told us and complained with tears, if in future from the Kharkov colonel that city and the gross line would suffer the same bad things care and a sparsely populated watchman: and they don’t dare live anymore, but want to go into discord, to whom God will show the occasion.” In 1699, on March 9, the Chuguevsky governor reported that, according to news received from the Poltava colonel Iskra, the Crimean Khan with 30,000 troops and 9 cannons was going to Russia and would pass Perekop Kolomatsky. According to family information, Messrs. The Zakharzhevich-Kapustyanskys show that the unfortunate Perekop did not survive even at that time from the Tatars; it was partly robbed, partly burned, and many of its inhabitants were taken captive. “My great-grandfather Ivan Zakharzhevich-Kapustyansky, so Lieutenant Kapustyansky wrote to the noble assembly in 1788, came to Russia in the Kharkov regiment before 1680 and, being in that regiment for faithful service, was granted a centurion in the town of Perekop. How at that time there were frequent attacks from the enemy on the Russian borders and at one time many villages were devastated and burned, including the town of Perekop, and not a small number of souls of both sexes were taken captive, at which time my great-grandfather’s house was burned, and the estate was plundered, and some of my grandfather’s relatives were taken prisoner, due to which destruction Ivan Zakharzhevich-Kapustyansky joined the Izyum regiment in 1700,” and so on. 10 years later, Perekop was again and terribly devastated. “In 1711, on July 23, the Sokolovsky centurion reported to Colonel Kvitka, from the presence of the Crimean Horde the town of Perekop was completely destroyed, and according to the report of the local centurion Ivan Voloshinov, 270 households lived in that town and on the gardens. that the inhabitants of that town, young and old, were taken away, along with all their livestock and belongings.” In 1724 we again see 162 households in the Perekop parish, including the village of Kovegi. In modern times, 72 people died from cholera in Perekop in 1831, 53 people in 1848, 15 people died from scurvy in 1849, 1834 and 1848. remembered by the death of livestock. Among the priests of Perekop, the priest Andrei Gerasimovich from the family of nobles Smorodsky was known in October 1786. Number of parishioners: in 1730 – 582 men, 548 women, in 1750 – 638 men, 590 women, in 1770 – 687 men, 643 women, in 1790 – 770 men, 772 women, in 1800 – 887 men, 886 women, in 1810 – 991 men, 1004 women, in 1830 – 1107 men, 1187 women, in 1850 – 906 men, 957 women. floor. A pious feature of the ancient parishioners of Perekop: in 1732 we see the Archangel Michael in the acts of the brothers of the Perekop church. The state-owned peasant Stefan Bylets is worthy of memory: being of advanced age and due to poverty, not having anything to do to benefit the church, he devoted his old age to asking for voluntary alms to the Perekop church with a petition book and collected up to 2000 rubles for the church of God. silver 8 versts from the town of Valok and 3 versts from Perekop. According to the 1724 census, the village of Kovegi is still in the parish of the Perekop church. The first church built here was consecrated in the name of the Nativity of the Virgin Mary in 1732, and at the same time a school with a sexton was formed. A chalice with a device and three brocade vestments are a gift from the peasant Kirill Krivokobylka. Number of parishioners: in 1732 – 265 men, 237 women, 38 in 1750 – 345 men, 295 women, in 1770 – 647 men, 631 women, in 1790 – 815 men, 843 women, in 1810 – 1059 men, 1118 women, in 1830 – 1263 men, 1353 women, in 1850 – 1156 men. 1241 women According to the state, the parish is 4th class, the parishioners are state-owned peasants. In 1848, 95 people died from cholera. Kovegi is a garden of vast size, each house surrounded by fruit trees. Apples, pears, plums, bergamots, cherries are partly sold, and in a lean year they save from hunger. Not far from Kovegi there is a huge fortification and several mounds. The settlement is located in the Khazarevsky tract and was called Khazarsky. By its name it belongs to the Khazars. And it is known that the possessions of the Khazars during their power extended from the Crimea along the Donets. In the Voronezh province there is also the Kozar settlement and the Kozar field - Kazar monuments. The local Kazar settlement is not only located in the forest, but it is itself so overgrown with forest that it is difficult to even examine it. This again indicates its Kazar antiquity. Situated along the bank of a stream, on a hill, it is surrounded in places by a triple row of ramparts. It is remarkable that in three mounds near the Kalan town, between Perekop and Vysokopolye, after digging them up, a rotten tree with human bones was found at the bottom: the skeletons lay with their heads to the northwest. One of the mounds, located to the northwest of Covegi, for a long time aroused superstitious fear among the people and rumors about the treasure hidden in it. G. Passek tore up this mound and found in it the bones of a human frame and several shards of the crudest workmanship. We cannot help but notice here that in some mounds of the Kyiv province human skeletons of extreme antiquity were also found, but there the skeletons lie with their heads to the east, and here to the west. There you can see paganism, here the custom is Christian. This feature again leads to the thought of the Kozars, among whom, as is known, there were Christians. At the upper reaches of the river Mzhi, 10 versts from Valki, 3 versts from Perekop. Levendalovka bears the name of Baron Levendal, who in the Minich wars of 1737 - 1739. commanded the artillery. Levendal and Douglas were Munnich's favorites. Levendal inhabited Levendalovka, Douglas - Rogan, leaving behind a bad reputation. Minich himself wanted to be Duke of Ukraine, but Empress Anna said: “G. Field Marshal is too modest, why doesn’t he want the Grand Duchy of Moscow for himself? It is not known why Levendal left Russia in 1747, but Count Douglas, who was governor in Reval, was arrested and expelled from Russia in 1740 for suspicious correspondence with Sweden. In Levendalovka there was a special wooden church in honor of the Transfiguration of the Lord and St. Sergius. The two thrones stood at a close distance from one another, and the iconostasis of both had the same royal doors, arranged opposite the gap between the thrones. The current church was consecrated in the name of Alexy, the man of God, in 1795. Its construction was the work of charity of the owner of the village of Levendalovka, Stepanida Stepanovna Martynova. Subsequently, the daughter of the church builder, Major General, Countess Anna Alekseevna Dolon, restored this church with special care and constantly maintained its splendor. Number of parishioners: in 1750 – 176 men, 168 women, in 1770 – 195 men, 170 women, in 1790 – 224 men, 230 women, in 1810 – 277 men, 282 women, in 1830 – 279 men, 235 women, in 1850 – 284 men, 304 women. Of course, through the prayers of chosen souls, cholera did not touch Levendalovka either in 1831 or in 1848, just like scurvy in 1849. On the river Lyubotinka, 20 versts from Kharkov and 23 versts from Valki. “My godfather Logvin, the centurion Lyubotinsky, and Grigory Kapustyansky, a resident, also Lyubotinsky, and Stepan Ushkalo, the clerk Lyubotinsky, were factory workers with the partnership of many Cossacks of the village of Lyubotinsky.” This is what Kharkov Colonel Grigory Erofeevich Donets wrote in his letter dated August 17, 1678. According to these words, it can be assumed that “many Cossack comrades” inhabited the banks of the river. Lyubotinki no later than 1650 Since Lyubotinskoe, or Lyubotino, was populated from the first by a whole mass of people, this already makes it clear that the first church was built here at the same time as the first settlement of Lyubotin, i.e., around 1650. According to the Kuryazh records, we see in Lyubotin already in 696 and 1716. two fellow priests Mikhail Yakovlevich Lutkevich and Theodore, of whom the first donated his hay meadow to the monastery and sold the mill for 650 gold. The metrics of the Pyatnitskaya Lyubotin Church begin in 1725, and according to the census of 1724, 233 households were shown with its parishioners. In 1741, at the request of the Kharkov regimental judge Alexander Chernoglazov, it was allowed to build the Church of St. Paraskeva in the village. Lyubotin. But this church burned down soon after, and a new one was built to replace it in 1750. Between the ancient antimensions there is an antimension dated 1750, signed by Joasaph, Bishop of Belogorod, with the inscription: “To the church of St. m. Paraskeva to the village of Lyubotino.” The current stone church was built in 1811; in 1836, during the construction of a new iconostasis, at the request of the parishioners, it was consecrated in the name of the Ascension of the Lord. The metrics of the church begin in 1725. Number of parishioners: in 1730 - 842 men, 760 women3 (Cossacks - 245, assistants - 404, workers and subjects - 193), in 1750 - 1086 men, 1022 women, in 1770 - 1323 men, 1226 women, in 1790 - 1508 men, 1496 women, in 1800, - 1600 men, 1610 women, in 1810 - 1877 men, 1904 women, in 1830 – 2068 men, 2173 women, in 1850 – 1788 men, 1875 women. The parish belongs to the 3rd class in the state. A curious case took place in 1750, about one of the Lyubotin residents, who posed as a healer, capable of recognizing secret matters. This is a monument to folk superstitions. In the Kharkov spiritual board, an imaginary healer testified: “His name is Nestor, his father Leonty Bondar, his mother Eurosinia, they live in the Kharkov regiment in the village. Lyubotin, and he was brought up with them; he is 15 years old; went to the Church of God with the faithful; he is a dear ghoul; as soon as he was born, then, according to the tale of his adoptive grandmother Evdokea Petrenkova, he asked his father and mother for a drink; he acts at night, at midnight he gets up and goes to the water and looks, and there he sees one star, on which the star, if any person commits theft, will appear. He announced to Ivan Stepanchenko about his missing oxen that a resident of Korotitsa, nicknamed Igushka, was taken in the arable land, and the ataman sent these oxen to the village. Berezovo to the Maidan and ordered to look there, but he didn’t say about the oxen in the monastery.” “Ivan Stepanchenko testified that the oxen were lost not from him, Ivan, but from his brother-in-law, Peresechansky resident Kiril Orobets, who went to Lyubotin and asked this ghoul about the missing oxen, and when he returned, he told Kiril to him, Stepanchenko, that the monastery people had taken Kiril’s oxen and were keeping him in the monastery stable. Kiril Orobets said that the ghoul told him about his missing oxen, that the monastery people took over these oxen, and ordered them to look for them in the monastery stables. But there were no oxen to be found there. And then the ghoul came to him three times, and each time he told the ghoul Orobets to spend the night and early told him to look in different places, to which he Orobets went, only he did not find it. And then he himself led the Ghoul Kiril into a Moscow forest and buried himself on the road. His father and mother were interrogated separately and testified that when he was born, his mother did not hear him ask for water to drink from his grandmother, who was present at his birth, but he was born as usual, like her other children; the adoptive grandmother was not the one he showed, but Zinovya Streltsova, who died in 745. And last year, 748, because his father and mother did not have anything to feed their children, Nestor lived with the Lyubotin resident Peter Sasenko, and there, by some unknown chance, he declared to himself that he was a birth ghoul, for which he was taken to the Lyubotin centurion’s house; and because of that publicity, as if he were a ghoul, many people used to come to him, so that he would tell them what was missing from someone, and according to people’s demands, he would go to different places, for which his father and mother beat him many times, only because of his self-interest and whims he could not calm down.” Finally, Nestor announced that his previous testimony was false, that “he is not a ghoul, but an ordinary person, he has no magical knowledge and demonic revelation about secret things, but he lures the people for the sake of a single profit from the past 748, in a hungry year for food.” The consistory, not finding in the report of the government whether Nestor was impersonating a ghoul or taught imaginary magic by someone, demanded him to come to them. On the 11th day of March 1751, the imaginary ghoul was asked again in the consistory and testified: “In the past 748, he lived Nestor in the village. Lyubotin in the house of his father and mother, and during Petrov Fast the widow Evdokia Alekseeva, Pyaternev’s wife, living in the same village, sent Nestor for him to the house of her young son Vasily, and when he came to her, then she asked him: do you want to learn to look at the stars and from that guess about the loss of something, from whom to find? To which he declared his desire. And at the same time on Friday at noon she began to teach him. Firstly, she took him out into the yard and sat him in the corner of the hut; and she stood on the ground at an angle and hung down three times and summoned every reptile with the following sentence: I am a reptile. And then the bastard gathered up to 20 or more. And that bastard was there for about two hours. And then this old woman whistled another time. And that bastard burst into discord. And Nestor took him from the corner and led him into the hut. And in that hut, she took a bottle with a burner, poured it into a glass and whispered over the glass and gave him something to drink, which he drank. On the same day, at midnight, Nestor took him out to the mill station in the yard and let him swim against the water on his patches, and he swam; and then, taking it from the water, she stood over the camp and thrust the spindle with its thin end into the ground, and at the other end of the spindle, on which she spun on St. George’s day for magic, she launched herself into the heavens and took off the star and descended back with that star, which is similar to what happens at midnight, and gave it to him to hold; and then, taking it from him, she went with him into the house, and put that star in the entryway under the tub. After spending that first night, in the morning she poured the burners into a glass and talked and gave him something to drink, which he drank. The next night she took him out into the courtyard at midnight and ordered him to look at the stars, which he did. And human names were shown to him on the star, from whom it was lost and by whom it was stolen. His grandmother kept Nestor and the star he had taken down in her house for a whole week, and let him go into the house, and released the star into the sky.” The consistory sent a messenger for the grandmother Evdokea Paterneva, who was shown. But in response it was said that there is no such thing in Lyubotin. Nestor pointed out the names of the neighbors of the house where she lives. But another time they answered that such a sorceress did not exist and was not there. The consistory determined: “Since Nestor is not yet of age, then send him to the Svyatogorsk monastery to Archimandrite Thaddeus Kakuilovich, and keep him in monastic work without fail, and see that he does not announce any superstitious nonsense to anyone and does not carry out any actions, but goes to the Church of God to listen to readings and singing and constantly confesses and communicates the Divine mysteries; and what his condition will be, report to the Consistory.” Let us recall the review of the Englishman Collips, who lived for 9 years in Russia under Tsar Alexei Mikhailovich. “Cherkasy,” he says, “are very devoted to witchcraft and consider it an important science. It is done by upper-class women.” The executions of God for sins were for the Lyubotin residents: a) Locusts of 1823 and 1824, which devastated up to 200 dessiatinas in the fields of Lyubotin. b) Diseases: cholera and scurvy, terrible crop failure and loss of livestock. From cholera in 1848, during July and August in this parish, up to 150 people out of 3,500 souls of both sexes died, and from scurvy 1849 - up to 50 people, some families went bankrupt due to general disease, and others due to a poor grain harvest. Tradition has preserved several persons who were distinguished by their piety in the parish. Such are the centurion Gabriel of Albov, who lived more than a hundred years; collegiate registrar Ivan Rakhmanov; state-owned peasants: Grigory Pochepetsky, Nestor Sanzharovsky, Samuil Gakhov and Semyon Butenko. According to popular opinion, these people were pious, they helped their neighbors in need in any way they could; They provided donations for the church and attended all the prayer services of the church. Peter I was in Lyubotin when he hurried from Azov through Kharkov to Poltava. Blessed Alexander, on his way through Kharkov to Poltava, in the Lyubotin church on August 1, deigned to listen to the Divine Liturgy, and at the end of it, deigned to march to the blessing of water to the well. At the end of the prayer service, venerating the cross of the Lord and receiving the sprinkling of St. water, turned to an apartment that had been prepared near the church in the house of the college registrar Sofia Mikhailovskaya, where he deigned to have lunch and at 2 o’clock in the afternoon he safely set off for Poltava and Nikolaev. In the east of Valki, 18 versts. According to the papers, Odrinka is called a village in the affairs of 1705–17196, and the Odrinka hundred Cossacks are visible in the correspondence of 1681. About the ancient churches of the village. Odrinka we find information in the church document of Metropolitan Hilarion, 1715 September 15th day. Here we read: “The residents of Fyodor Krolevets and Roman Logvinov beat us with the brow of the Kharkov regiment of the village of Odrinka with the entire Trinity parish: in the past 711, during the arrival of the military people of the Tatars, the village of Odrinka was devastated, the Church of God and their settlements were burned, and after that devastation they returned to their former places and settled in courtyards and promised to build the Church of God again in the name of the Most Holy. and the Life-Giving Trinity." As a result of the request, the Metropolitan blessed the construction of a new church. Until now, there remain two monuments of two churches that were one after the other in Odrina, on the sites of their thrones. The current stone church of the Holy Trinity, single-altar, was built in 1799 through the efforts of the landowner Andrei Ostroverkhov, at the expense of him and other benefactors. Currently, this church is one of the most magnificent in terms of decoration of the iconostasis and sacristy. And with this he owed the trusteeship of the kind and intelligent elder Archpriest John Pavlov-Silvansky, a descendant of the famous baggage train Pavlov, who died in captivity. In 1819, he arranged a high place in the altar for the amount of 399 rubles. 99 k. in silver, requested from willing donors. We have already seen what the Tatars did to the Odrina people in 1711. They set their entire settlement on fire, and the scattered inhabitants barely gathered to their ashes 5 years later. On a formal matter 1719–1720. (in the provincial government) it is known that in 1717–1719. Gangs of Cossacks robbed Odrina residents several times every year, stole horses, robbed houses, robbed on the road, in the field and wherever they could, they beat people half to death. So, in 1717, “the Khartzis on foot came running at night to Timka Timchenko, and took from him “4 zhupanov, a arqueche with boroshnye, tuzin trousers, two silk belts, 4 pairs of morocco chobots, a silk blanket, a silver vache for 20 rubles; the price of zhupans is 15 rubles, squeaks are 49 rubles, pants are 26 rubles, a belt is 3 rubles, chobots are 2 rubles. 13 d., scaffold 3 r. 28 days.” At the same time, the Cossacks took 17 rubles of money from 8 Odrin residents traveling from Kharkov. and things for 11 rubles; among the latter “a monist of chervonnago: laced with kopecks, 8 rai for 4 rubles. 2 d. zhupan 3 r. gobin yarmoluk 49 in. silk belt 1 r. white cloth cubit 10 x 13 in.” The next year, 1718 Aug. 1 they broke into the house of Vasily Timchenko and took 20 rubles of money. a wine cauldron full of ham, lard, 5 caftans, 5 pairs of shirts, 20 arsh. linens, yuft sacks (i.e. boots), 2 skins, a bucket of honey, half a burner, 2 sabers, 2 bridles.” On the same day, another rich house was robbed; At the same time, “the traitorous Cossacks, standing on the field guards of 6 people, came running at night and started a battle with them, wounded 3 people almost to death; they stole horses with saddles and towels and other weapons and clothes and ran away.” In modern times, the scourge of God for the parish was cholera. In 1831, 73 people died from cholera; in 1848, the disease was more severe and lasted much longer. During the 2 months of July and August, 170 people died. During such troubles, the people abandoned everything of everyday life and, remaining in prayer and fasting, prepared for eternity by confession and communion with St. secrets There was no scorbutic disease in 1849 in the parish. The creator of the Odrinsky church, Andrei Ivanovich Ostroverkhov, deserves special memory for his sincere piety. He loved the clergy and generously shared with them the earthly blessings that were given to him by Providence. Especially love for the poor was highly developed in his soul. Once on a holiday, a retired soldier in rags came to him. Having given him the outer dress, he saw that his shirt was full of holes and shreds and asked his old woman to give him the shirt. She did not want to give, complaining about his excessive generosity. He took off his shirt and clothed the guest with it, and when his wife gave him a shirt for himself, he gave it to the poor man as a reserve for the future, on behalf of his wife. Number of parishioners: in 1730 – 309 men, 268 women, in 1750 – 385 men, 360 women, in 1770 – 511 men, 490 women, in 1790 – 615 men, 630 women, in 1800 – 880 men, 890 women, in 1810 – 855 men, 885 women, in 1830 – 597 men, 612 women, in 1850 – 958 men, 1058 women. floor. The metrics of the Odrin parish begin in 1725. In the district of the Odrin parish there is the Kukulevsky farm. Here is the most remarkable settlement in terms of size and special type of structure. It consists of two planes, elevated one above the other and above the neighboring surroundings, so that it contains two fortresses: the inner one - the citadel and the outer one - the city fortification. When you look at this fortification, you are amazed at the correctness of its structure and its vastness. From south to north it goes almost 447 fathoms, and from east to west – 250 fathoms. On the eastern and southwestern sides it is protected by a triple row of high ramparts. On the western and northwestern sides it is protected by the wide and steep riverbed of the Otnogi River, which flows into the Mozh below Odrinka. Moreover, the side of the riverbed that makes up the wall of the fortress was decorated with the art of an engineer, who built two rows of shafts on a flat slope and then made the wall almost vertical. Who owned the construction of this fortification? Without a doubt, not the Tatars and not the Sloboda Cossacks: the former did not build such fortresses, the Sloboda towns also did not have anything similar to this fortress. And the great antiquity of the fortification is too obvious. Huge oak trees have grown along its ramparts, some of them have already been cut down, and a tall person, for example 1 arshin 10 vershoks, can freely lie on the stumps, without, however, occupying the entire length of the diameter of the stump. How many years, or rather centuries, had to pass before such oaks began to grow and could grow? The copper arrowheads found in the fortification also indicate the great antiquity of the fortification. Curved sabers and knives with a quarter of the moon fixed under the handle, which were found here, in the present case only show that the Tatars were in this fortification during their predatory raids on the Russians. The proximity of this settlement to the Kozarevsky settlement, its antiquity and special correctness suggest the idea that its construction belonged to the Kozars, who, with close relations with Byzantium, could have been familiar with the art of building fortresses. Subsequently, this fortification served as a strong defense for the Russians against the Polovtsians, against whom more Russian towns were located closer to the east along the Donets: Kamenny, Zmiev, Chuguev. According to the chronicles, we see that the western borders of the Polovtsian land did not cross Oskol, but to hold back their raids on the Russian borders, guard towns and some fortifications were necessary, as was done against the Crimeans. When in 1191 Prince Igor went against the Polovtsians, then he stopped at Oskol, and the Polovtsians, hearing about this, moved their nomadic camp deeper into the steppe. And earlier, when the same prince decided to attack the camps of the Polovtsians during their absence from their land, then, having moved across the river. Merlot, met here with a detachment of Polovtsians, including 400 people, who were led to Rus' by Obavlyko Stukovich. So, R. Merlot often saw Polovtsians on its banks, and here fortifications were needed against them, such as Kozarevskoye and Odrinskoye. At the Krutovo stream, northeast of Valki, 15 versts. The settlement of Ogultsy in ancient acts is called Ugoltsy, and this name is appropriate for its area, since it is located in the corner formed here by the Kursk Upland; already in the cases of 1708 and 1717. we see a hundred Ugolchanskaya10. Therefore, the population of Ugoltsy must be considered close to the time of the population of Valki. The ancient Uglychanskaya Church of the Intercession of the Mother of God, according to legend, was burned by the Tatars, and this was, without a doubt, in 1711, when Vodolaga, Merefa and other settlements of the Kharkov regiment suffered. The current wooden church was built in 1773. Landowner Nadezhda Sokolovskaya in 1821 donated 145 rubles for the vestments with the device. middle, in 1825 for the restoration of the church - 140 rubles. silver, 1828 for the construction of a new wooden bell tower - 1145 rubles. silver, and in 1830 for the donation and altar crosses - 100 rubles. silver The archpriest of this church, Gregory Mikhailovsky (died in 1828), donated 286 rubles in 1827 for the purchase of the tomb and altar cross. silver The consistory archive preserved the “record of an infant village. Ugoltsev”, for 1704, signed by priest Andrey; Then follow the metrics from 1722. Nowadays, the parish, classified as 3rd class according to the latest state, consists of state-owned peasants - 1560 souls. men, 1600 women, and in former times there were: in 1730 - 533 men, 492 women. , in 1750 – 578 men, 560 women, in 1770 – 623 men, 590 women, in 1790 – 1160 men, 1100 women, in 1810 – 1343 men, 1472 women, in 1830 – 1591 male, 1712 female floor. Not a single settlement in the province occupies such a happy area as Ugoltsy. Besides the fact that the soil is most grateful for the labors of the tiller, the peasants' yards are all in gardens. Most of them are separate farmsteads with a garden, apiary and forest. There are pear trees in the fields themselves. The peasants thus have a sufficient source of food in their gardens. The settlement of Uholtsy at present remains almost the only one that still retains the character of the ancient settlement life of the Cherkasy people. In 1781, traveler Zuev wrote about the Cherkassy settlements: “The villages, since many houses stand separately on their own land, not constituting either a village or a village, cannot be counted except by the number of houses.” The most significant part of the Ogulchan parishioners still live exactly like this, each on their own land. In spring and summer, these farmsteads are surrounded by gardens and under the shade of trees - a charming picture! Residents have a lot to thank the Lord for. As for the disasters experienced by the Uglyans, little is known about this from the acts. a) In 1711, as we have already mentioned, they suffered ruin from the Tatars. Along with the church, of course, many of their courtyards or farmsteads were then burned, and many were robbed. b) In 1716 and 1717 They were robbed by the Cossacks, and especially by the inhabitants of the village of Karavan, and by the settlers of the neighboring settlement. Cheremushnaya suffered ruin from the Cossacks for three years in a row (1716–1718). On the banks of the Mokroy Merchik River, north of Valki, 18 versts. The population of Merchik dates back to the time of the initial settlements of Slobozhans. In 1696, the papers mentioned “priest Ivan Grigoriev, son of Kapustyansky, Vsesvyatsky, resident of the village of Merchik,” and also “old priest Ivan of the same village of Merchik.” The latter was, without a doubt, supernumerary, since according to the 1724 statement, one parish is shown in Merchik. Thus, it is clear both that the church in Merchik from the first times was dedicated to the name of All Saints, and that the first Merchik church was built before 1680. In 1778, the construction of a stone church in place of the wooden one, also in the name of All Saints, was completed. The metrics and confessional books of the All Saints Merchant Church begin in 1725. The landowners Grigory Shidlovsky and his son Fyodor Shidlovsky, before their death, set their peasants free: the first - up to 100 souls, the second - up to 200 souls. The landowner peasants Vasily Gaidomaka, Prokofy Panchenko and Fyodor Kotelevets are preserved in the people's memory for their pious life. In the description of the miracles of the Akhtyrka Icon of the Mother of God we read: “On the same date (April 15, 1744), a resident of the Kharkov regiment of the village of Merchika, Ekaterina Averkova, brought her daughter, who suffered from blindness four years later, who applied herself to the miraculous Mother of God icon, received perfect insight, to the surprise of all those present.” And this miracle was witnessed by investigators appointed by the Holy Synod (Case of 1745 - 1746 years of provincial rule). In 1713, the inhabitants of Merchik suffered a great disaster. The act, which has survived to this day, shows that on May 14, the horde deprived the residents of Merchik of all their livestock. For example, one of the inhabitants had 290 sheep, 13 oxen, 17 cows, 7 horses stolen, in total, according to the then estimate, for 227 rubles; the others had 107 oxen, 70 cows, 31 horses, in total, at the then price, 850 rubles. Along with the parishioners, the priest John also suffered, and several horses were also stolen from him. In modern times, up to 200 parishioners died from cholera in 1848, and up to 100 people died from scurvy in 1849. The failure of the grain harvest and the loss of livestock increased the poverty of the peasants. Number of parishioners: in 1730 – 681 men, 648 women,18 in 1750 – 728 men, 695 women, in 1770 – 785 men, 770 women, in 1790 – 870 men, 814 women, in 1810 – 1118 men, 1069 women, in 1830 – 1210 men, 1200 women, in 1850 – 1114 men. gender, 1162 women. floor. According to the state, the parish is 4th class. On the Kolomak River, on the road from Valki to Krasny Kut, in the northwest of Valki, 15 versts. Vysokopolye occupies the place where Khmelev-gorodok was in ancient times - one of the oldest Russian towns, devastated by the wild Tatar horde. Inside what is now Vysokopolye you can still see an ancient fortification, or town. From what time the Cherkassy, ​​who later became part of the Akhtyrsky Regiment, occupied Vysokopolye is not known for certain. But judging by the fact that Vysokopolye is located along the very route by which the Tatars usually invaded Russia, we believe that it was populated around 1682, while the Cherkassy multiplied in Kolomak with new immigrants from across the Dnieper. According to the deeds, we see Vysokopolye in 1694.19 In 1717, the Vysokopolsky Nikolaev priest Vasily wrote that the Church of the Saint was destroyed, but now in 1717, with the blessing of Archpastor Anthony, it was built, however, due to the small number of parishioners, it has not yet been consecrated. The destruction of the church, no doubt, followed from the Tatars in 1711. So, it is likely that the first Cherkasy church was built here around 1682. Thanks to the zeal of Major Zavarykin (died in 1818) and part of the High Polish state peasants, the current stone church belongs, which was consecrated in the name of St. Nicholas in 1806. In 1827, the collegiate adviser Piotr Kostevsky (died in 1837) restored and covered with iron the church built by his father-in-law. His widow Natalya Nikolaevna Kostevskaya bought the church utensils in 1841, made several repairs, for a total of 430 rubles. silver, and in 1842, when building a new stone bell tower, she donated up to 800 rubles in material and money. silver Before his death, the state-owned peasant Pavel Us left the church up to 330 rubles. silver The life of the Vysokopolska people in the old days was very alarming. Vysokopolye was located on the Tatars’ route to Russia. And with every rumor about their intention to go to Russia, the people of Vysokopole, willy-nilly, fell into confusion. Here there was usually an outpost for observing the enemy, since Vysokopolye, with its elevation, made it convenient to both see the unpleasant distance and give signs to Sloboda residents about impending trouble. We place here three acts dating back to 1728, which make it possible to see the position of Vysokopolye. General Weisbach, in charge of the Sloboda regiments, wrote to Akhtyrsky Colonel Lesevitsky on May 4, 1728: “As we know what happened through the troops of the Don Military Ataman Lopatin, that the army has come and has yet to arrive to Azov, I propose that you and your regiment be assembled with people, as much as possible, in every readiness for the campaign, so that in an emergency, you can set out within 24 hours. And before that, order your regiment stationed at the outposts to carry out continuous patrols... And if they really receive information about an enemy arrival that is approaching our border: for the knowledge of the philistine, so that they can retire to their homes or nearby cities in good time, it was ordered to light one beacon at a time, and let them know when it is necessary; and when the enemy is already in sight, then light it differently; If the enemy were to approach the outposts, they would light a third beacon, and they themselves, if possible, would resist. And let your regiment know about this and let the border inhabitants know... In Poltava, May 4, 1728.” “According to news from Samara, the Crimean Tatars, among 3,000 souls, are going to Samara. The Landmilitsky Putivl regiment was ordered to move from near Kolomak to Nekhorsha as a precaution. You must assemble your regiment, the hundredth sergeant, and the Cossacks, as many as possible, and with it proceed to Kolomak, or to Vysokopolye, immediately; Having arrived there, stand and have patrols in dangerous places, and whatever information you receive about the Crimean Horde, deliver to us immediately. In Oposhna on May 12, 1728." “We respond to your letter dated May 14, which we received on the 17th: the Cossacks who, in your opinion, are standing near Kolomak, are to be taken out and placed near Vysokopolye, which are located near the enemy’s crossings. Just order that constant patrols be carried out, and that they learn about the enemy’s transition, they would give you and the standing regiments in the camps near Kolomak, and in Valki, therefore, through a special one to us. May 17, 1728 at Poltava." These instructions, showing what kind of anxiety generally occurred among the Slobozhans at the news of the wild Crimeans, together show the military significance of Vysokopolye. Here, more than anywhere else, caution should have been observed. In the vicinity of Vysokopolye there are still many mounds and mounds, especially along the banks of the river. Kolomaka. G. Passek, who carefully examined these mounds and even excavated some of them, counted up to 146 mounds and several settlements near Vysokopolye. The orders of Weisbach and Colonel Lesevitsky make it clear that along the river. Kolomak usually had guard posts of the Akhtyrsky regiment, especially when there were rumors about the movements of the Crimeans. The same can be seen from the report of 1694. These posts were dug in, so that, as Weisbach writes, “whatever opportunity allowed, they could resist” the enemy. There were patrols and beacons along the embankments. This is the origin of most of the Vysokopolska and Kolomatsky embankments, of which there are quite a lot! G. Passek is inclined to believe that all embankments located along the river. Kolomaku and near Vysokopolye are recognized as remnants of ancient times. We are not saying that all the mounds and mounds near Vysokopolye and Kolomak belong to the Sloboda Cossacks. It is very well known that the mounds of Sloboda Ukraine are found in boundary and other acts of the very first settlement of the Cossacks in settlements. But we only point out the significance of Vysokopolye and Kolomak, which was omitted from the attention of Mr. Passek, perhaps because he was not aware of the Kolomatsky guard line from the acts. Number of parishioners: in 1730 – 158 men, 140 women, in 1750 – 174 men, 146 women, in 1770 – 480 men, 425 women, in 1790 – 963 men, 926 women, in 1800 – 1193 men, 1176 women, in 1810 – 1345 men, 1333 women, in 1830 – 1268 men, 1215 women, in 1850 – 1360 men, 1418 women. floor. Parish according to the state 4th class. A small part of the parishioners are landowner peasants. Cholera in 1848 kidnapped up to 110 people here. The means of subsistence are arable farming, cattle breeding, partly native gardens and trips to the Don for fish and salt. On the river, in Cherkassy dialect - Vodolaga, and in ancient Russian - Adalaga. The last name is the memory of the Tatar nomads along the river. Adalaga, once rich in hay lands. New Vodolaga, despite the fact that it is called new, was populated later than Old Vodolaga by some two or three years, not more, that is, around 1675. According to the census of 1724, it already shows up to 707 households. Its founder was Colonel Grigory Erofeevich Donets, who owned all the Vodolazh lands. It, like Staraya Vodolaga, had a fortress. It was a quadrangle of 200 soot. inside. The ramparts consisted of ferruginous sand and were equipped with several small iron cannons. Inside the fortress there was one church and several public buildings. The houses of the inhabitants were behind the ramparts of the fortress on its sides. The fortress stood in the corner formed by the river. Vodolagoy and the beam approaching it from the left. Nowadays in Novaya Vodolaga, a government settlement, there are three churches: Resurrection, Nikolaevsky and Preobrazhensky. The Resurrection Church is shown first in the census of 1724. It also occupies the same place in the records of subsequent years. This means that the Church of the Resurrection has long been the main church of New Vodolaga. The census of 1724 in the Voskresensky parish shows 382 households and two priests Dionysius and John, and the metrics of the Resurrection Church for 1728 were submitted by three priests John Ivanov, Dionysius Emelyanov and Grigory Stepanov Mirgorod. Such a number of parishioners and members of the clergy indicates that the first Resurrection Church in Vodolaga was built no later than 1675. In 1711, Novaya Vodolaga was destroyed, the Resurrection Church was burned and a new one was built already in 1713. This last circumstance is indicated by a request from 1728: “He is 15 years old and more,” says this request, “in Novaya Vodolaga The Church of the Resurrection of the Lord was built.” For the reason that the church of 1713 was “very small,” that is, built hastily to satisfy an extreme need, in 1728 permission was received to build a decent church in a different place. By the Right Reverend Joasaph in 1753 An antimension was issued to Archpriest Simeon Sulima for the chapel “Cathedral of the Ascension of the Lord, which is in the Resurrection Church of Novaya Vodolaga.” According to the charter issued in 1792 for the construction of the stone Church of the Resurrection, it is clear that there were three altars in the wooden church. The stone Church of the Resurrection is a majestic building, both in its vastness and in its type of architecture. The piety of the parishioners was not stingy during its construction, and generously decorated it even after its construction. The church has a gilded dome and cross and one dome, inside there are triple choirs on six stone columns, the floor is cast iron. There are five thrones, the main iconostasis of ancient carved work was purchased from the abolished Zmievsky Monastery. The church was built through the efforts of ensign Stepan Ivanovich Chernyak with donations from parishioners. The silver chasuble on the icon of St. Nicholas is a gift from Chernyak; the chasubles on three other local icons are also silver. The main altar was consecrated in 1808. In 1818, Peasant Fyodor Sipchenko built a chapel iconostasis in the name of the Ascension of the Lord in 1500. silver Another chapel iconostasis in the name of the three Saints was built in 1820 by the brothers Gregory, Ivan and Alexei Rudenkov, which cost them 1,500 rubles. silver Matrona Chernetskaya, according to a vow made in illness, arranged the third iconostasis in 1836 in 1600 r. silver The son of the aforementioned Fyodor Sipchenko Mikhail in 1847 built a stone bell tower and, being a builder, spent 2516 rubles of his own money on its construction. The peasant Samuil Zubaty built a church with all the utensils in the bell tower in 1800. silver Holy Gospel at 285 rubles. silver, weighing 1 pood. 26 f., donated by the peasant Vasily Ilyashenko. Other utensils: 9 silver crosses, 6 silver tombs and 6 silver chalices with instruments - gifts of the reverent zeal of the inhabitants. The sacristy is also rich. The Nicholas Church of Novaya Vodolaga is already visible in the census of 1724 and, moreover, with two priests Ioann Yakovlev and Ioann Lukyanov and with 323 households of parishioners. Thus, there is no doubt that the St. Nicholas Church in Vodolag was built in the same way as the Resurrection Church in the 17th century. In 1757, a new wooden church was built, which still exists today. As for the Transfiguration Church of Novaya Vodolaga, it is not visible not only in the census of 1724, but also in the statement for 1748. Therefore, it remains to be assumed that the wooden Transfiguration Church, which preceded the now existing stone one, was built no earlier than 1750. The stone church was allowed to be built by a charter of 1821, and it was consecrated in 1831 by the trustees during the construction of this church were the priest Theodore Lenitsky, the provincial secretary Avramiy Andreevich Matveev and the church warden, the peasant Andrei Pesotsky. This latter, from 1827 to 1849, when he remained permanently headman, donated various things for 1836 rubles. silver, including donations of two silver robes for local icons of the Savior and the Mother of God. Significant donations were made during the construction of the church by peasants Aleksey Teslenok and Ilya Onatsky, the former gave up to 400 rubles. silver, the latter - up to 260 rubles. silver The metrics of the Resurrection and Nicholas churches begin in 1722. Disasters of parishioners from the Tatars: in 1686, Novaya Vodolaga was disturbed by the Tatars passing along the Murafskaya road. According to a letter from Slavyansk to Chuguev, “July 197 (1689), at 1 o’clock, Cherkashenin, Vodolagi city resident Matvey and Zhadan, came to Solenoy Polennik and said: he went with Matvey and his comrades, 12 carts, to buy salt and before reaching Solenago and before reaching the Drovorub forest, 5 versts from Solenye, military men attacked and The camp dismantled them, and they took 12 people from that camp, and Matvey ran away from them from the river. Torah, from the Rossoshey tract, May 28 to 29; and there were about a hundred horse-riding men.” Colonel Konstantin Donets wrote to the Chuguevsky governor: “Sept. 1, 1691, Colonel Ivan Serbin wrote to me from Novaya Vodolagi, our assigned regiment: by the will of God, the Vodolaga resident Roman Semenov, who Roman was in captivity in the mountains, came out of captivity. The cafe is two years old.” He further wrote that this prisoner saw traces of two Tatar parties on the road. According to other news, in September 1689 a whole horde attacked Novaya Vodolaga, and, of course, Roman Semyonov was captured in this attack. Vodolaga suffered severe devastation in September 1693, when Nuraddin Sultan was part of the Kharkov regiment with 15,000 Tatars and Janissaries. At this time, Hagaryan “took” the son of a resident of Novaya Vodolaga, Sergius, but whose mother’s tearful prayers before the Kaplunovskaya Icon of the Mother of God returned him to Vodolaga alive and well. Belogorodsky voivode, Prince. Ya. F. Dolgoruky let it be known in Chuguev on May 8, 1697 that “the enemy people of Tatarov, about 200 people, crossed the newly built line, came to Novaya Vodolaga and caught a small number of them during the attack.” Brigadier Osipov in his sheet dated March 24, 1711 speaks “about the enemy arrival of the khan with the hordes and the traitors Cossacks to Ukraine near Vodolagi.” Without a doubt, this is the same attack that Ivan Zakharzhevsky speaks about in his request for the church of Staraya Vodolaga; then Vodolagi suffered greatly from the Tatars and Cossacks. The chronicle of Khmelnitsky notes: “That same (1711) fate, before the Prutov War, Khan Devlet Kerey with the Horde and the Cossacks were near Nemerov and in the settlements.” In modern times, the residents of Vodolazhsk suffered little from cholera: in 1831, 7 people died from it in the Preobrazhensky parish, in Voskresensky - 7 people, in Nikolaevsky - 9 people. In 1848, 26 people died from cholera in the 1st parish, 117 people in the 2nd, and 52 people in the 3rd. But they suffered much more from the failure of the harvest of bread and vegetables, as a result of which in 1849 livestock died, and people suffered from scurvy, from which 33 people died. Since ancient times, there have been 4 fairs a year in Novaya Vodolaga: in the middle of Lent, on the day of the Ascension of the Lord, on the day of Saint Elijah, and on November 8, on the day of the Archangel Michael. Fairs last up to 8 days. “The local residents,” the traveler Guldenstedt wrote about the Vodola residents in 1774, “are very wealthy people, they trade and engage in crafts; There are shops here where you can always find what you need for life, paper goods, silk goods, groceries. Among the artisans there are especially many gardeners and potters. The plates and tiles made from local clay are hard and pale yellow, the tiles are not inferior to the Dutch ones.” All this still exists in Novaya Vodolaga, but trade now does not enrich them as much as before. The most profitable item of trade, from which large capitals were made, was wine. Now this has stopped. Nevertheless, the settlement of Novaya Vodolaga remains a rich settlement. The census of 1732 shows two schools in Vodolag, one of which has 4 teachers, the other - one. In the description of the cities of the Azov province in 1779 we read about Novaya Vodolaga: “At the expense of the local inhabitants, a school was established in which priestly children are taught Latin up to the rhetorical class, also arithmetic, Russian. grammar, spelling and catechism, according to ability.” VODOLAZHKA, or NEW VILLAGE 4 versts from Novaya Vodolaga, on the same river Adalaga. The following request from 1729 provides information about the Exaltation of the Cross Church of Vodolazhka, or Novy Selo: “There is in the Kharkov Regiment of the Most Excellent Mr. General Postal Director Alexei Ivanovich Dashkov, called Novaya Vodolaga, in which there are two churches - the Resurrection of Christ and the Wonderworker Nicholas, and to those churches the parish inventory books of 600 households. Yes, from that chaos, 3 miles away, there is another settlement, called Malaya Vodolazhka, in which before this the Church of God of the Exaltation of the Honorable Cross of the Lord was, and was built in the Tatar location. And now in that settlement there are 200 households and there is no Church of God.” Resolution of the archpastor: “Write to the archpriest of Kharkov, so that he will re-found the church in its old place in the name of the Exaltation of the Honorable Cross according to the church charter.” In 1732 there were two schools at this church. The new stone church was consecrated in 1818. The parish of Malaya Vodolazhka, according to the new state, 2nd class; number of parishioners: in 1730 – 555 men, 542 women, in 1750 – 810 men, 800 women, in 1770 – 1220 men, 1210 women, in 1790 – 1578 men, 1564 women, in 1810 – 1682 men, 1933 women, in 1830 – 2063 men, 2228 women, in 1850 – 2300 men, 2570 women. floor. The parishioners are state-owned Cherkasy. Died from cholera: in 1831 - 40 people, in 1848 - 50 people. There was no scurvy. In the case of the Novaya Vodolazhka church, we see that the Tatars attacked Vodolazhka, but when? Without a doubt, in 1711, foreman Osipov and the then owner of Vodolagi Zakharzhevsky say that this year Vodolaga was almost destroyed, its robbed residents fled wherever they could. This was in February 1711. The Tatars attacked Vodolazka in 1689. Then they captured several prisoners and robbed others. The entire horde was then near Vodolag, but the entire Kharkov regiment acted against it. Colonel Grigory Erofeevich wrote to Chuguev: “On September 17, 198 (1687), by God’s will, the daughter of the maiden Ulyana, who was taken Aug. 24 1689 at that hour, when there was a horde against my regiment, stationed at Derdelev’s horn, and under my weight, Vodolag and Vodolazhka; and when questioned, she says that she fled from the Tatars at night near the great Lugu above the Karachakrak river and found the Poltava Cossacks near the great Luz, who were there to catch fish, and those Cossacks brought her with them to Poltava, and from Poltava she came to Vodolazhka.” Slob. Vodolazhka was often exposed to danger from the Tatars because it was located on the southernmost edge of the settlements of the Kharkov regiment. That is why, due to its position, Vodolazhka was an outpost for the Kharkov military residents of Sloboda, where they gathered to meet the Tatars at the first hearing about them. This is what the boyar and governor Sheremetyev wrote to Colonel Donets in 1689. “Boris Sheremetyev and his comrades hit Mr. Grigory Erofeevich with his forehead. In the current 197 (1689) of Genvar, on the 27th day, by decree of the Great Sovereigns of the Tsars and Grand Dukes Ivan Alekseevich, Peter Alekseevich and the Great Empress Blessed Princess and Grand Duchess Sofia Alekseevna of all great and small and white Russia, the Autocrats and according to the charter from the order of the Great. Russia, which was sent to us in Belgorod for the record of clerk Boris Mikhailov, your regiment of Cossacks, as before, was ordered by Their Great Sovereigns to be sent to the steppe behind the fortresses on the Byk River; and it was ordered that your regiment be placed in the previous designated place (number) of Cossacks in Vodolazhka and in other places where it is appropriate, and they stand with great caution and fear and send them to visit the Murafsky way, keeping a guard there, so that the enemies do not come unknown to the Murafsky way and in other places and cause devastation over the cities and the people of the regiment. And Their Great Sovereigns have sent a decree about this to you. And you should station your colonel, your son Konstantin, with the Cossacks in Vodolazka and in other places where it is appropriate, and everywhere they should stand with great caution and fear and send them to check on the Murafsky road, keep a guard there, so that the enemies do not come unknown to the Murafsky road and in other places and cause devastation over the cities and in the people of the regiment... And you should take care of this according to this charter of the Great Sovereigns, and what has been done and in which places your son will be a colonel with the Cossacks, write about that to us in Belgorod.” This paper was received in Kharkov, as noted on the back, on February 5, 1689. “Summer 7184 (1676) of August on the 10th day, according to the decree of the Sovereign Tsarev and Grand Duke Feodor Alekseevich and according to the charter from the category and by order of the boyar and the governor, Prince. Grigory Grigorievich Romadanovsky and his comrades - John Ageev, son of Denisov, at the request of Kharkov Colonel Grigory Donets, went to a wild field between the cities of Valok and Merefa from the Crimean side beyond the river. Maybe, between the river Vodolagi and the Well of Good Ivan and along the river. Mzhu on both sides of the forest from the Sukhov Rokitov well through the Cheryomushnoy well to the Skroznoy well, and from the Skroznoy well across the river. You can go up the good well to Ivan on both sides to the upper reaches, and from the upper reaches of the good well to the upper reaches of the Vodolaga and from the upper reaches to the mouth of the Vodolaga on both sides... in front of outside people, he described that land and rivers and forests and all kinds of land and measured the land in tithes. And according to the inventory on that wild poly with the river. Mzhi built a fort, measuring 174 fathoms in length and 165 fathoms across. And in it is the courtyard of colonels Grigory Donets. Near his Grigoriev yard, a church was built in the name of the Intercession of the Most Holy Theotokos. Yes, in the same prison and behind the prison near the river. The hallways are being built again, Cherkassy people, Stepan Kononenko, Danilo Stepanov”; then the inhabitants are described by name, up to 200 persons in total. Further: “that wild field was found in those tracts, for fifty people in the field, and in two for the same, given on the estate to the Kharkov colonel Grigory Donets, with all the land” and so on. According to this boundary, it is obvious that in 1676 the current Old Vodolaga was already inhabited by 200 Cherkassy families; a fortification had already been built in it: a wooden fort with a moat and rampart. Traces of this fortification are still visible today. In 1676, inside the fortification there was already a church in the name of the Intercession of the Most Holy Theotokos. In 1711, the Vodolazhsky church, as we will see, was burned and in 1714 Ivan Grigorievich Zakharzhevsky received the blessing to build a new church. Between the ancient antimensions there is an antimension issued in 1736 to the Church of the Intercession of the Most Holy Theotokos in Staraya Vodolaga by Archbishop Peter; in 1732 there was a school at the church. In the church charter given by Voronezh Bishop Tikhon in 1773, the landowner of Staraya Vodolaga, Major Alexander Andreevich Dunin, received the blessing to build a new church in another place instead of the dilapidated Pokrovskaya. In 1821, the current stone church with the same bell tower was consecrated; its builder was the landowner general-in-chief Marya Dmitrievna Dunina. In the Intercession Church of Staraya Vodolaga, rare ancient books are kept: the Gospel of 1688, the general Menaion of 1680, the Lenten Triodion of 1699, the Crown “in honor of the Three Crowned God of three akathists: the life-giving Trinity, St. Great Martyr Barbara and the Passion of Christ, in the monastery of the Holy Trinity Illinskaya, type compiled" 1712 In 1714, the owner of Vodolag, Ivan Zakharzhevsky, wrote in his request to Metropolitan Hilarion: “In the past 711, in the coming of the Crimean Khan with hordes and thieves, the Cossacks under the Ukrainian regiment of Kharkov, the cities of my patrimony, the villages of Vodolag, were destroyed and the churches of God were destroyed by fire; And the inhabitants and priests of those villages dispersed. And now in my village, in Staraya Vodolaga, a small number of people have gathered to live as before, but without a church and without a parochial priest it is impossible for them to live,” and so on. From the case of 1720 it is known that in 1715–1718. Every year, gangs of Cossacks robbed Vodola residents. So, in 1715, “Khartzizi’s foot soldiers at night ran into the old Vodolazhskaya settlement, broke the guard, broke into the castle and the cellar, took 20 different guns, including two yanichinki, a gun, a boroshka, and all the guns and boroshne cost 78 rubles. At the same time, 3 horses were taken away. In 1716, 11 horses were taken away, including a horse worth 10 rubles taken from priest Peter. in the tract above the Cheryomushnaya River.” In 1831, cholera had a strong effect here, in one month of July up to 60 people died from it, and in total 70 people died in 1831; in 1848 it was weaker, then up to 52 people died. In the spring of 1849, many people suffered from scurvy, however, out of 50 people who were seriously ill, only 9 people died. Number of parishioners: in 1730 – 820 men, 760 women, in 1750 – 805 men, 758 women, in 1770 – 975 men, 970 women, in 1790 – 1107 men, 1112 women, in 1810 – 1153 men, 1153 women, in 1830 – 1220 men, 1251 women, in 1850 – 1203 men, 1219 women. floor.