Отделение III. Уезд Ахтырский

106 versts from Kharkov, on a flat and partly swampy place, near three lakes and the rivers Akhtyrka and Gusinitsa. The Tatar name Akhtyrka, meaning white yar, itself indicates that on the site of the Cossack Akhtyrka there was a Tatar yurt, otherwise a den of Tatar nomads with herds. The population of Akhtyrka by the Cossacks dates back to 1641. This year of population is indicated by a note about the Akhtyrka Monastery in 1724. The writer of the geographical dictionary was aware of the charter of Tsar Alexei in 1669, which stated that the city was built in August 1641 under the supervision of the royal constable Kulchevsky and its first constable was Pan Yakubovsky. In the act of demarcation of borders in 1647 it is said that the Akhtyrsky city was transferred by Poland to the Moscow Tsar as a result of a previous agreement. According to the Chuguev correspondence, Okhtyrka is a newly built Cherkassy city in 1654. The Akhtyrskaya fortress had 5 towers and 2 bastions, with gates to the west and north. The remains of its shafts are on the left side of the river. Okhtyrki are still visible today. Inside it stood two churches - Spassky and Nikolaevsky. Its area was not extensive. But it was surrounded, as was the case in other Cherkasy cities, by vast suburbs. Akhtyrka was a regimental town, where the regimental office was in charge of military and civil affairs, in addition to Akhtyrka, the towns of Krasny Kut, Bogodukhov, Murafa, Rublevka, Kolontaev, Kolomak, Boromley, Khukhra, and later Kotelva. Here there was always a spiritual administration, or protopopia, a spiritual courtyard for the church affairs of the regiment. And now there are 7 churches in Akhtyrka: Pokrovsky Cathedral, Uspensky, Nikolaevsky, Preobrazhensky, Peter and Paul, Georgievsky and Mikhailovsky, the first three are stone, the rest are wooden. 1. 40 sazhens from the current stone Church of the Intercession there still remains a monument to the former wooden Church of the Intercession. The time of construction of the wooden church is truly unknown. But during the sale of the Akhtyrsky plot of land on September 30, 1677, the witness was “Svyatopokrovsky priest Dimitry Romanov.” Two other deeds of sale from 1702 say that the Akhtyrsky Pokrovsky priest Dimitri Timofeevich sold to Pan Ivan Boroday a) two fields and a wedge of a third - all three in one direction, b) three fields of an arable field, one near Tsarin, the other not far from the first, and the third at the Red Grave. And according to the act of September 12, 1705, Pokrovsky priest Andrei, the son of Archpriest Nazarev, is known. Thus, there is no doubt that back in 1677 there was a Church of the Intercession in Akhtyrka. From the middle of 1739, the Intercession Akhtyrsky Church became famous. On July 2 of this year, the priest of the Church of the Intercession was destined to be an instrument of the glory of the revealed icon of the Mother of God, called after the place of the appearance of Akhtyrskaya. The circumstances of the appearance of this miraculous icon, with which the fates of not only the ancient and new Church of the Intercession, but the fate of many thousands of people throughout the region, were connected, were as follows: the priest of the Church of the Intercession, Vasily Danilov, having bought a new scythe, wanted to test its kindness on the grass growing near the church. When he began to mow the grass here, he saw in the grass a shining icon of the “old Great Russian letter.” Struck by surprise, he reverently brought this icon into his home. This was July 2, 1739. Here followed several experiences of miraculous power emanating from this icon; the priest transferred the icon to the Intercession Church. In the church, wonderful healings of various sick people flowed in an abundant stream from St. icons, and its glory spread to distant places. According to a report about this from Archpriest Simeon of Sadovsky (dated July 24), Metropolitan Anthony ordered, by decree from the consistory dated July 30, 1743, to carry out an investigation into the miracles of St. icons to the rector of the collegium and member of the consistory, Archimandrite Afanasy Tapolsky, Akhtyra abbot John of Damascus and Archpriest Sadovsky. Investigators reported to the consistory on August 13 that they had examined St. icon and that “Mt. Akhtyrka brigadier Lesovitsky and the regimental sergeant-major testified in writing that from this icon many healings were taught to the Akhtyrka people and those who came from different places with their infirmities.” A description of the miracles was demanded by the Holy Synod. Empress Elizabeth, by personal order dated November 26, 1744, ordered an investigation into the matter of the revealed icon. Rector Archimandrite Gideon of Anton and Belogorod Archimandrite Avksentiy carried out a more detailed investigation. Metropolitan Anthony reported to the Holy Synod on September 18, 1745 that the miracles described in the book sent from the Synod turned out to be real events. For greater confirmation of the truth, the Synod instructed the Chernigov Archbishop Ambrose, together with the Archimandrite of the Kiev Pechersk Lavra Timofey Shcherbatsky, later Metropolitan, to carry out an accurate study on the spot. These investigators, having arrived in Akhtyrka in 1746, wrote to the regimental authorities and demanded to see all those who, according to the book about miracles, were listed as having experienced the miraculous help of St. icons. All of them had to testify under oath and did testify about the events that happened to them. The historical accuracy of the miraculous events turned out to be undoubted both by the circumstances and witnesses of the events, and by the variety of miraculous incidents. The Holy Synod, when extracting the investigations, reported to the Empress about the whole matter and, by decree of June 22, 1751, ordered: a) “this holy icon should be revered as miraculous; b) if miracles happen from this icon in the future, draw up an accurate and detailed description of it, and His Eminence sends reports about it every year,” c) priest Vasily Danilov should be free from any judicial supervision, since the most important of the miracles he described were justified by the consequences. The pious empress, rejoicing at the mercy of God that appeared over her empire in her time, decided in her noble soul to erect a worthy church on the very site of the appearance of the miraculous Akhtyrka Icon of the Mother of God. By her order dated April 25, 1753, Count Rastrelli drew up a plan for the stone Church of the Intercession. And the church appeared as Rastrelli could only have intended, a church marvelous in its grandeur and slenderness. Saint Joseph Gorlenko laid the foundation stone for the church. The Empress donated 2000 rubles from herself for the construction of the church. silver and wrote it down in her own hand in a collected book, still intact. Then her highest decree followed: “We were notified that those gathered in the suburban regiments and in the city of Akhtyrka in the Church of the Intercession of the Most Holy Theotokos, which We ordered to be built in stone, the income in money, silver weights and all kinds of church utensils established at that church by the Belgorod bishop monks are selected for the Belgorod Consistory, leaving nothing for the needs of this church. For this purpose, we command: from now on, all income from alms coming to that church should be used for the current stone church building - and for church decoration, and after the completion of the church building, for repairing it, and for correcting church needs; and at that church to build an almshouse for the sick and elderly from those proceeds; to collect income, appoint church patrons from among the noble citizens of Akhtyrka.” The church was completed in 1768, its length is 24 fathoms, its width is 14 fathoms, and its height is 30 fathoms. It was consecrated in 1768 by Porfiry, Bishop of Belgorod, and named cathedral instead of Akhtyrsky Uspensky. It has three thrones: the main one in the name of the Intercession of the Mother of God, the southern one in honor of the Akhtyrka Icon of the Mother of God, the northern one in the name of the righteous Zacharias and Elizabeth - the angel of the pious empress, who in her highest command deigned to call herself the creator of the new Intercession Church. One of the wonderful events that strengthened the empress’s pious zeal for the construction of a new church and contributed to decorating it with various benefactions was the wonderful event with Baroness Von Weidel and her children. In 1748, the widow Elisaveta Bogdanovna, nee Passekova, sincerely Orthodox and devout, on the way to St. Petersburg became very ill in Akhtyrka; Concerned about the fate of her young children, she fervently prayed in church in front of the miraculous icon for the healing of her illness. In a dream, the Mother of God appears to her (it was May 2 and announces that in 5 days she will leave this life, why should she prepare for death, and distribute her estate to the poor. The sick woman reminded the Mother of God about the children (these were two young daughters), whom she must leave in childhood and without food; to this was the following answer: “Don’t worry about your children, I will be their guardian.” And the order was repeated to distribute the estate so that prayers. The patient announced what she had seen to her confessor and other people, and after 5 days she actually died. Soon after the death of their mother, both of her young daughters were unexpectedly demanded to the highest court, and those raised there were subsequently given in marriage, one to Count Chernyshev, and the other to Count Panin. These two countesses, preserving a living, reverent memory of the wonderful arrangement of their fate until their death, made important donations for the Intercession Church. Countess Anna Rodionovna Chernysheva a) built a stone church near Pokrovsky in the name of the Nativity of Christ with living rooms on both sides, where she then often lived for months at a time and wanted to spend her last days. In this church, three paintings (a gift from the church builder) belong to the famous Spanish painter Murillo and were purchased for a very expensive price; b) in the cathedral Church of the Intercession, gifts from the Countess: an altar Gospel, m. [p.] 1759, lined with silver boards weighing 2 pounds 22 pounds, 15,000 rubles. banknotes, and a silver gilded chalice with a paten, a diamond feather, an emerald, diamond insignia of the Order of St. The Great Martyr Catherine, most highly granted to the countess, the order star and cross, at her request, were placed on the robe of the miraculous icon. Countess Marya Rodionovna Panina sent a gift of the Gospel m. remembrance of the souls in Bose of her deceased parents, Baron Rodion Kondratievich Weidel and his wife, Baroness Elizaveta Bogdanovna, née Passekova, whose bodies were transferred by her daughter and laid in this St. Church of 1770 May 18th.” A silver gilded chalice with a paten and a star was donated by Count Panin. On the paten there is an inscription: “In 1771, this chalice with all the utensils belonging to it, for the offering of a bloodless sacrifice, was presented as a gift to the church of the Most Holy Mother of God of Akhtyrka from Count Panin, known for the conquest of the city of Bader and for his deposition of the impostor Pugachev, for the Bose of his deceased wife Countess Maria Rodionovna, born Veydeleva and buried in this church with the tombs of her parent and mother, brought by her care from distant places.” In 1768, Count Sergei Borisovich Sheremetyev donated to the church: a) a small gold cross with the relics of 13 saints, decorated with diamonds in a small icon case, b) a copy of the miraculous icon of the Akhtyrka Mother of God in a silver gilded robe with several reliquaries attached to its edges, in which particles of the relics of various saints were placed under glass. In general, the Intercession Cathedral was decorated from time to time with donations from God-loving worshipers of its shrine; With these donations, the following remarkable accessories of the church were built in it at different times: 1) the throne in the main church is lined on all four sides and on top with bronze boards and decorated with silver sacred images in the middle; 2) a chasuble on a miraculous icon made of pure gold, decorated with precious stones, gifts from pilgrims; 3) in the iconostasis 7 icons are covered with silver vestments; 4) a stone bell tower with a church in honor of the entry of the Mother of God into the church and a bell of 250 poods; 5) a stone fence around the churches and bell tower, and behind the fence there are two stone houses, which have housed the district theological school since 1819, and a wooden house for an almshouse with 10 beds for the sick. Let us turn once again to St. miraculous icon. All the miracles recorded in the RKP. The book about the miracles of St. icons, there are 324, and the last of them dates back to 1774. In 1766, the diocesan authorities made an order to celebrate St. icon in the diocese. We convey this order in exact form: “Decree of Her Imperial Majesty, the Most Holy Governing Synod Member, the Most Reverend Porfiry, Bishop of Belgorod and Oboyansk from the Consistory of the Izyum Svyatogorsk Monastery to Archimandrite Matthew, and the Izyum Spiritual Board. On the 22nd day of May 1766, His Eminence discussed the miraculous icons in the diocese of His Eminence, which appeared to Kaplunovskaya in 1689 on September 11, Akhtyrskaya in 739 on July 2nd, during which many different miracles took place and now healings are given to those who come with faith; but only so that the Mother of God would have a proper church celebration on the date set, but this has not been made public to this day. And throughout Russia, festivities established in churches are reverently corrected due to various phenomena at different times, such as the Tikhvin icon, Kazan, Vladimir, Smolensk, Georgian, Don and others. For this reason, in accordance with the decree of Her Imperial Majesty, His Grace determined that on the days of the appearance of both miraculous icons, from now on in Belgorod and throughout the Belgorod diocese in all churches, the church celebration of the first of September 11, the second of July of the 2nd, according to the proper church rites, without any omission, should be announced by all city and district priests with subscription, which was done. And about this, the Belgorod diocese should send decrees to the monasteries to the authorities, and in the city to the Spiritual Board. And the Izyum Svyatogorsk Monastery to Archimandrite Matthew, and to the Izyum Spiritual Board to repair this according to this decree of Her Imperial Majesty and to report to the Consistory on receipt. July 2, 1766." In 1844, with the highest permission, a religious procession was established with the miraculous Akhtyrka Icon from the Intercession Cathedral to the renewed Akhtyrsky Monastery. The ceremonial procession to the Trinity Monastery takes place on the eve of Trinity Day, and the return procession of St. icons from the monastery to the cathedral occur on the week of all saints. 2. The second church in Akhtyrka is now considered the Assumption, which was a cathedral before the construction of the stone Pokrovsky. “Summer 7174 (1666) August 29th day according to the Sovereign Tsarev and led. Prince Alexei Mikhailovich of All Russia, the Autocrat, by decree, the okolnichy and governor, Prince Yuri Nikitich Boryatinskaya and his comrades gave an extract of the Akhtyrsk city cathedral church to Archpriest Samuil Fedorovich from the abandoned books.” The content of the extract is that the Akhtyrka Cathedral Church, by decree of the Tsar, was allocated 5 dessiatines of arable land. and haymaking near Gusinets. Thus, the Assumption Church in Akhtyrka existed back in 1666 and, without a doubt, was contemporary with the founding of the city of Akhtyrka itself. Archpriest Samuil Fedorov, mentioned in the charter, is known from the acts of 1681 and 1685, the latter mentions “Akhtyrsk archpriest widow Pelageya, Samoilov’s wife, and her son Uspensky priest Ivan Samoilov,” according to the act of 1700 the priestly elder. Since 1691, the “most honorable Father Nazariy Yakovlevich Archpriest Akhtyrsky” has been known. The stone Assumption Church, which was consecrated in 1738, was built by Akhtyrsky colonel and foreman Alexei Leontyevich Lesovitsky. The high vaults of the church, supported on pillars, add a lot of grandeur to this church. It has three altars in a row: the main one - in honor of the Dormition of the Mother of God, the southern one - in honor of the Resurrection of Christ, the northern one - in honor of the Nativity of Christ. Under the lower arches of the church there is also a throne in the name of Alexei the man of God, the angel of the creator of the church. The painting of the main iconostasis is in Greek taste and correct, breathes life and grandeur, this is the work of a Ukrainian artist, known in legend under the name of Vladimir. According to the consistory papers, it is clear that the painting master and son of the painter, a native of Kharkov, Vladimir Dmitriev lived in Kharkov until 1734, after that until 1744 - in the Pechersk Lavra and in the Svensky Monastery, and in 1744, during the empress’s stay in Kyiv, he was summoned to the court, where he remained until 1747. Then by decree On January 8, 1747, in accordance with the highest will, the Synod ordered to give him, at his request, a place of honor at the Kharkov Nativity Church for his peace and food, but here he did not stay long, although he was released from St. Petersburg due to weakness of vision, but his passion for painting did not give him rest. At the beginning of 1748 At his request, he was sent to Bryansk “for painting skills,” where he remained for two years. Nowadays, although the Assumption Church requires renovation, unfortunately, lack of funds does not allow us to fix everything in it in the proper form. 3. Akhtyrsky Church of St. Nicholas has been known since 1665. This year, instead of the Akhtyrsky Cherkassy, ​​the Akhtyrsky Nikolaev deacon signed one act. The records of the Akhtyrsky St. Nicholas Church begin in 1722. In 1805, instead of a wooden one, a stone church of St. Nicholas was built. From its earliest times, St. Nicholas Church enjoyed special respect. Thus, “the widow of Panna Ivanova Bearded Elena” wrote in her spiritual will in 1726: “I should bury my sinful body at the Church of St. Nicholas the Wonderworker, where my celestial husband and I were depositors.” Around the same time, Stefan Negrebetsky, who in 1710 was the appointed Akhtyrsky colonel, bequeathed to bury his body at the Church of St. Nicholas, says that he was a “handler” here. Recently, the collegiate assessor Moses Vlasov bequeathed that interest on 1050 rubles. The banknotes were used to purchase prosphora and wine for the St. Nicholas Church. In 1829, Pavel Ivanovich Khlebnikov donated 1,160 rubles worth of pearls to the St. Nicholas Church. banknotes and a ring with a diamond for 76 rubles. banknotes. Let us note one more feature of the ancient St. Nicholas Church: according to the act of 1675, we see a school with it. 4. The Akhtyrsky Transfiguration Church, which existed before the present one, burned down in 1785. According to the document of 1681, the Akhtyrsky “Spassky priest Korniliy Mikulaev” is already known, and in the case of 1683 the priest of the Transfiguration of the Lord Mikhail Matveev signed his name. The existing wooden Transfiguration Church was built in 1790 with the special care of priest Yakov Nazarevsky. Moses Feodorovich Valyukhov (died in 1836) donated 280 rubles for the restoration of the iconostasis. silver; He, being at the point of death, demonstrated his love for the Lord by bequeathing 1000 rubles. banknotes so that the interest could be used to buy prosphora and wine for the church. The monuments of the ancient church remain in the current one: a) a handwritten Gospel bound in leather with one upper polyturk, on which 17 icons are engraved; b) “the gospel, that is, the gospel of the God-inspired Evangelists, with the blessing of the most holy four-throne patriarchs, through the diligence and support of the brotherhood of Stavropegion, the Church of the Assumption of the Blessed Virgin Mary, was published dangerously a second time here, in Lvov, in the summer of Christ. 1644 May 25 days"; c) The Octoekh “that is, the Osmoglasnik, the Elin Paracletics, the works of the Venerable Father John of Damascus and other God-inspired Fathers, the All-Powerful God in the Trinity by the grace, the blessing of the four-throne Patriarchs, the diligence of the brotherhood at the Church of the Dormition of the Most Pure Mother of God, in their printing house the third edition was published in Lvov, in the summer of 1644.” The preface “with all sorts of dangerous corrections (published) from the environment (of the Lvov brothers) is a meager and hardworking brother.” Of the priests of this church, more than others, he deserves the grateful memory of Fr. Yakov Nazarevsky. According to grateful old-timers, neither poor health, nor rather advanced years, nor the cold of a harsh winter weakened his zeal with which he went to find the best forest to build a church; After the consecration of the church, he celebrated the liturgy every day for 8 years in a row until he gave up his spirit to the Lord. At his own request, by which in 1769 he asked to be transferred to the Intercession Cathedral Church, it is clear that after completing a full course of study at the Kharkov Collegium, he was a teacher of pyitika for two years, then in 1764 he entered the Transfiguration Church as an assistant to his father, who, in addition, had two sons and two daughters. His request was not fulfilled only because the theological student Mikhail Nazarevsky, who at the same time asked for the same thing, lost his father back in 1760, who was a priest at the Intercession Church and, however, continued his teaching. According to the statement of 1785, it is clear that Fr. Yakov Avvakumovich owned 48 dessiatines. lands, and Nikolaev priest Vasily Nazarevsky - 30 des.; in 1792 about. Yakov asked the Kharkov Assembly of Nobility to recognize his rights to the nobility, and the assembly recognized him as a nobleman - along with his children. Justice requires us to remember that the descendants of Fr. Archpriest of the cathedral Nazariy Yakovlevich (died in 1723) The Nazarevs and Nazarevskys served the Akhtyrsky churches for a long time and with honor. His sons Grigory Nazaryev was the archpriest of the St. Nicholas Church, Andrei was the priest of the Intercession, Yakov was Spassky, the grandson Stefan Grigorievich was Nikolsky, the other Vasily Yakovlevich was also Nikolsky. 5. In 1827, the Peter and Paul priest, and later archpriest, Maxim of Lebanon, accidentally found under the throne two ancient antimins with the image of Christ the Savior in chains, in a robe and a crown of thorns, tied to a column in the middle of the courtyard. One of them, from St. with relics, issued during the reign of the Polish king Vladislav in 1652, and the other, without relics, in 1664, both consecrated by the Kyiv Metropolitan; These antimensions, which were then sent as part of the report to the higher authorities, could serve as undoubted proof that the Akhtyrsky Peter's Church was built no later than 1652, if an inscription about their purpose for this church was visible on them. But, unfortunately, this is not visible; it could be that these antimensions were brought from across the Dnieper by the first settlers of Akhtyrka. At one of them, the liturgy was celebrated in the first Peter and Paul Church. In 1725, parishioners, asking for the archpastoral blessing to repair the domes of the Peter and Paul Church, wrote that it was built with the blessing of “the most holy Misail Metropolitan of Belogorod,” therefore, not earlier than 1672. According to the inscription on the ancient gospel, which we will discuss below, there is no doubt that the Peter and Paul Akhtyrsky Church existed in 1661. The current church was built in 1768 and was recently restored. The new wooden bell tower was built in 1834 through the efforts of Major Kirill Rotovsky, who, moreover, donated up to 250 rubles for the purchase of utensils. silver 6. We see the Church of the Victorious George in Akhtyrka in the 17th century; Thus, according to the act of 1695, “Akhtyrsky Yuryevsky priest Ivan Afanasyev” is known. Orphans, children of the St. George priest, wrote in 1756: “In Akhtyrskaya St. Vmch. George’s church, our great-grandfathers’ father, also our great-grandfather and our grandfather John Korzh were priests, and our grandfather, having become a widow, was tonsured a hieromonk in the Akhtyrsky monastery, and in his place our father Grigory Linitsky was promoted to priest.” Consequently, before Ivan Afanasyev Korzh, known in 1695 at the St. George Church, there were two more priests, and, consequently, the first church was founded no later than 1660. From the decree of the consistory dated February 21, 1740, it is clear that the St. George Church of the city of Akhtyrka burned down on December 22, 1739 due to the negligence of a sexton who left a candle in the church, and that the priest managed to save only the gospel, a service book and some vestments from the burning church. The current St. George Church was built in 1795. The place where the church of the Archangel Michael stands is still called Gusinka by the people, and its church is called the church on Gusinets; This is the name of the area along the river. Gusinike. In ancient times there was a special settlement of Gusinets, but now the settlement merges with the city and is called part of it. According to the Akhtyrka Acts, the priests of the St. Michael’s Church are known: Lev Perekrest, who was a witness to the act of 1675, Alexey Fedorov, a witness to the act of 1700. “To the Akhtyrsk regiment of the village of Gusintsa, Mikhailovsky priest Stefan Alekseev,” which is mentioned in the act of 1734. Thus, there is no doubt that St. Michael’s Church of Gusinets was founded no later than 1670. According to local legend, the Arkhangelsk Church of Gusinets, which existed before the current one, was small and looked like a simple house. On the fourth day of the Nativity of Christ in 1771, a fire caused by cinders destroyed it to the ground. The new church in honor of Archangel Michael was consecrated in 1775. The monuments of the ancient church remain: a) the iconostasis, built, as the inscription says, in 1721, very remarkable in its skillful carvings; b) books: Gospel l. p. 1644, service Menaions in 12 books. m. p. 1741, colored Triodion m. p. 1747 According to the statement of 1785, the priest of the St. Michael's Akhtyrka Church, Mikhail Zinkovsky, owned 52 dessiatines. lands, and Pokrovsky Archpriest John Shcherbinsky - 74 des. land. B) Addressing the parishioners of Akhtyrsky churches, given the scarcity of ancient monuments, we do not hope to say much about the Akhtyrsky Cossacks, but the few information that has reached us is not without interest. The Kolontaevsky governor Grigory Tarbeev, in a reply to the Chuguevsky governor dated December 4, 1660, by the way, wrote: “And the Akhtyrsky Cherkassy were in Goltva, and the Cherkassy reported: the Akhtyrsky centurion and his guard were imprisoned in Lubny by 50 people; and on the sheets they write that they were going to go to war against the Sovereign Ukrainian cities.” He wrote to him in the General War of 1661: “Andrei Arsenyev wrote to me from Akhtyrka that the okolnichy will soon be in Akhtyrka with the Sovereign’s military men.” “In the current 169 (1661) genv. 20 You wrote to me: they were sent to Akhtyrskaya from Chuguev to receive all sorts of news. And on January 8.9.10 and 12, the traitors Poltava Colonel Feodor Zhuchenko from Cherkasy and Tatars came near Akhtyrskaya. And the Akhtyr Cherkassy traitors fought with them... And now the traitors and Tatarov stand near Akhtyrsk, 10 versts away; languages ​​are spoken, they want to go under the Sovereign Ukrainian cities of Cherkassy.” In explanation of this news, which we do not see among the historians of Little Russia, we note. The events explained by the Chuguev correspondence date back to the time when the insidious Vygovsky, who had been deceiving the Tsar for a long time, incited a Cossack uprising against himself. Martin Pushkar, a Poltava colonel, understood first of all who this half-Pole and half-Cossack was, who swore allegiance to the Russian Tsar for the hetman’s mace. Pushkar rebelled against Vygovsky, only he had just entered into secret relations with the Poles. Vygovsky called upon both the Poles and the Tatars to help his plans. Pushkar fought with the enemies of faith and fatherland near Goltva, fought near Poltava, but finally fell, suppressed by the multitude of enemies. Feodor Zhuchenko began to manage the Poltava regiment. Vygovsky expressed his displeasure at his election, but, as in other cases, in order to deceive others, Zhuchenko used everything to support Vygovsky. Here, near Akhtyrka, he and the Tatars fight for several days for Vygovsky. Together with them we will see him in Kotelva and near Kolontaev. Okhtyrka was so close to Poltava. Zhuchenko, through flattery and force, tried to persuade the Akhtyr Cossacks to side with Vygovsky, but it was all in vain. Not only the book. Romodanovsky, but also the Sevsky governor, Prince. On October 27, 1658, Kurakin was ordered to appear with Russian troops in Akhtyrka and its environs, but they were held back at other points. Akhtyrka had to defend itself with its own means. Colonel Ivan Donets acts with the Sloboda Cossacks against Zhuchenko and the Tatars. Is this the brother of Kharkov Colonel Grigory Erofeevich Donets? Not known. But he is hardly the first colonel of the Akhtyrsky regiment. The tsar's letter of grant, with which the tsar honored the faithful Cossacks, tells us about the suffering and brave exploits of the Akhtyr Cossacks during the Bryukhovetsky rebellion. The king wrote: “By the grace of God, We, the Great Sovereign Tsarevich and Grand Duke Alexei Mikhailovich, led everything. and m. and b. Russian Autocrat. We granted the Belogorod regiment Akhtyrsk Colonel Demyan Zinoviev and his regiment a sergeant major and the entire embassy for their coming to us. To the Sovereign, to our Royal Majesty, the previous and present service and the contamination that was done to them by the traitors of the Cherkassy and from the Crimean and Nagai Tatars after the betrayal of Ivashka Bryukhovetsky and for the siege seat, they were ordered to give instead of our Sovereign's annual monetary salary the dues that they happened to take from their trades, from wine pots and pubs and taverns, Belogorodsky salary 173 (1665) to the current one to 177 (1669) 821 rubles. with half a ruble, and extra taxes for previous years to the present year 177 (1669), 1319 rubles. 25 alt., and in total for the current year 177 and for previous years 2141 rubles. 8 alt. 2 money. And from other cities of that Akhtyrsk regiment, dues from such trades were not required to this day, and they continued to trade without dues to this day. And henceforth he led for ours. We granted the Sovereign regimental service, Vel. The Sovereign, our Tsar's Majesty, ordered them, instead of our Sovereign's one-year monetary salary, to engage in such trades in the towns of the Akhtyrsk regiment without rent, so that they would have a reason for our Vel. Sovereign regimental service to serve, etc. Pisan in Moscow l.7177 (1669) months. May 5th day." After Demyan Zinovievich, the Akhtyrsky regiment was controlled by Nikolai Matveevich, known from the act of 1677, under which Vlas Andreevich was a designated colonel in 1679, and Colonel Theodore Sagun, known in 1680 and 1681. During the Sagun in 1680, the settlements of the Akhtyrsky regiment along the river. Merlot - Malizhino, Bogodukhov, Kolomak suffered devastation from the Tatars, “many thousands of Orthodox Christians fell into Busurman captivity.” And in the following year the regiment was in great anxiety. The Tatars were in the Pereyaslavsky regiment, and even received news to Akhtyrka that they, having plundered Dikanka and the outskirts of Oposhna, were going to Akhtyrka. The royal charter dated March 30, 1686 says: “We granted the Cherkassy Akhtyrsky Colonel Ivan Ivanov, son of Perekrestov, and ordered him, at the choice of that regiment of sergeants and foreman and Cossacks, to be a colonel in that regiment as before. and the regiment foreman and constable and the entire embassy in court and in all sorts of matters and justice to do the truth according to their old Cossack customs.” Another letter to Colonel Perekrestov in 1686 is remarkable both in relation to the personality of this colonel and because it shows what the population of the lands of the Akhtyrsky regiment was in 1686. The letter says: “Our steward and colonel Ivan Ivanov, son of Perekrestov, beat us with his brow: in the past years he served Ivan our blessed father. memory led Sovereign Ts. and V.K. Alexei Mikhailovich and our brother blessed. memory Ts. and V.K. Feodor Ivanovich for many years and now serves us. led To the sovereigns with all zeal; and his brothers have a small number of patrimonial and local lands and all kinds of land; and in the Akhtyrsky district his regiment is separated from their lands and wild fields and there is no land anywhere. And to replenish our led. Sovereigns of service and living for him, Ivan has nowhere to add land to his former estates and local lands. And among the Aleshentsy and Volnovtsy and Khotmyzhan, the children of the boyars, in many places there are lots, which, for their poverty, are given to Ivan as quitrents for school years and without our command. They sell those estates and patrimonial lands by decree of the sovereigns, but he does not dare buy Ivan. And he led us. The sovereigns would honor his Ivan for his many services, order the governors in those cities of Aleshna, Volny and Khotmyzhina to give our bikes. The sovereigns gave letters so that Ivan could buy local and patrimonial lands and all kinds of land from those boyar children, and Ivan would be free to sell them to the boyar children. And we drove. The sovereigns granted the steward and colonel of Akhtyrsky Ivan Perekrestov for his service and for his foreignness, they showed him in those cities from the boyars' children their local and patrimonial lands and all sorts of lands to buy and exchange. Written in Moscow l. 7196 (1688) March. 31 days.” In the letter of honor to Colonel Perekrestov dated January 25, 1685, by the way, we see what the service of the Akhtyr Cossacks of that time consisted of. We read here. “We granted the Belgorod rank of Cherkassy Akhtyrsky Colonel Ivan Perekrestov, that he served in the past years and now serves us faithfully and over the military people of his regiment with the Cossacks, repairs crafts and searches and protects local places from the arrivals of military people and for reports about the behavior of Tursk Saltan with the Caesar of Rome and with the King of Poland in the Dnieper places and in Polish cities often send a regiment of their Cossacks.” According to this charter, the difference between the service of the Akhtyr Cossacks and the service of other Cherkasy was that they were obliged to monitor the relations of Austria and Poland with Turkey and for this purpose they had security and observation posts beyond the Dnieper, while at the same time, to monitor the Tatars they had observation posts not only at Kolomak, but also on the Naked Valley near Izyum. In 1687, Okhtyrka was the apartment of the commander-in-chief Vasily Vas. Golitsyn, who went on his first campaign against the Crimea. The Cossacks of the Akhtyrsky regiment shared the misfortunes of this campaign together with the Russian and Little Russian troops. Upon returning from the campaign, Akhtyrsky Colonel Perekrestov received a letter of reward for the campaign, which approved the purchased plots of land and mills for him. Golitsyn's second campaign to Crimea (1689) was especially unhappy for the Akhtyrsky and Sumy regiments. Then these suburban regiments suffered terrible extermination: in both regiments that were in the battle on the Black Valley, there were barely 150 people left, guns, banners, tambourines were taken away, Colonel Perekrestov himself was seriously wounded. This is what they wrote to the Chuguevsky governor Stepan Bogdanovich Lachinov at that time: “A report from Ivan Artemyevich of Kara-parchak was sent to me for the troops on June 7th. The letter says, by order of the nobleman, Lord Boyar V.V. Golitsyn and his comrades, and Hetman Ivan Mazepa, the Kharkov regiment and the Lubensky regiment were sent with troops, and at the same time the Poltava regiment and the Mirgorod regiment of the most elected. And these troops made an attack day and night with trenches, after which they pulled Shirim Bey with many hordes, also from Kafa 3000 Janissaries, against our troops they mounted a great pressure of horse and foot and fought a great battle, in which they beat many busurmans and took countless lives. Our troops, seeing their limits against the filthy, tried to turn away; They were Busurmans at the descent of the Holy Spirit, and Shirim Bey himself followed them with many hordes. And these troops that marched under Gorabatok stand empty at Karaparchak. And as his Lordship, Pan Boyar Vasil-Vasilievich Golitsyn, walked with many forces of the Moscow troops near Perekop, he was met by the Khan with the Crimean hordes on the Black Valley, and there a strong battle was fought to the point of sprat. Then the horde, having vibrated for an hour, struck the troops back into the rain cloud, against the Sumskaya regiment and the Akhtyrskaya regiment. And from those two regiments, only half a hundred people remained alive. And Colonel Akhtyrsky himself was wounded in the shoulders. And in that battle the colonels spent their tambourines and guns and banners. The boyar and his troops turned away from Perekop, establishing eternal reconciliation with the Khan of Crimea. Simonich, speaking about this misfortune of the Sumy and Akhtyrsky regiments, notes that the main commander of these regiments was then “a certain Duma clerk Emelnov, who was reliably better able to work with a pen than with a sword.” He, of course, is of course in the above reply under the name of Ivan Artemyevich. It is impossible not to notice that although the 1689 campaign in the Crimea did not have the consequences for Russia in relation to the Crimea that were expected from it, and did not have them due to the inability of the main military leader; but we have correct information that it had important consequences in relation to Don. There, the schismatics, uniting with the Azov Tatars, created a terrible disturbance at that time, and Crimea refused to help the schismatics in fulfilling all their plans only because it was busy with the war with the prince. Golitsyn. This is what the Chuguev papers show. According to the acts of 1691 and 1699. we see Akhtyrsky Colonel Roman Gerasimovich Kondratiev, the son of the famous Sumy colonel, while Perekrestov still remained with the rank of colonel. This, of course, was a consequence of the fact that Perekrestov, seriously wounded in the Black Valley, could not attend to business for a long time. The assigned colonels were Yesaul Andrei Prokopievich Not Easter in 1691. and Alexander Ivanovich in 1697 and 1703. The first, apparently, was as famous for his courage and deeds of courage against the Tatars as he was pious: he was with a regiment near Vysokopolye on guard against the Tatars who were robbing the Poltava regiment - and did not sleep there. Upon returning from the campaign, we see the work of his piety for the cathedral. The charter of February 28, 1700, given to Colonel Perekrestov, decreed for the Akhtyrsky regiment: “to be in the horse service of the specified number of 820 people who were selected and written” by order of the governor, Prince. Dolgoruky, and at the same time the ancient advantages of the regiment were confirmed. In the same year, the Cossacks of the Akhtyrsky regiment were sent to Ingria to deal with Karl XII. Tsar Peter was very pleased with the service of the Cossacks and expressed his pleasure by making the son of Colonel Ivan Ivanovich Perekrestov Daniil Ivanovich an Akhtyrsky colonel, an assistant to his father. In a letter of 1702, the tsar wrote: “We granted our steward and Akhtyrsky Colonel Ivan Ivanovich Perekrestov and his son Daniil for the many and faithful services of Ivanov and his son Daniil and for the service of their last 1701 campaign,” we ordered him to Daniil, according to the petition of that Akhtyrsky regiment foreman and Cossacks, for better management of our affairs and regimental outfits and frequent campaigns against other Cherkassy regiments, that regiment will be a colonel with his father in common and be obedient to his father in everything.” The fate of Ivan Ivanovich Perekrestov’s last years is sad. By decree of March 4, 1704, Perekrestov was unexpectedly deprived of the rank of colonel, his huge estates were taken away from the treasury, and the commission was given the opportunity to sell unnecessary estates at auction. The apostolic word was fulfilled over him: those who want to get rich fall into adversity. In 1714, he asked as a favor not to be crowded into his Zhigailovsky farmstead and barely received this favor from the Zhigailovsky centurion. In 1721, they demanded interrogation of those who were in charge of Perekrestov’s selected estates, and then Perekrestov was demanded to stand trial in Arkhangelsk on some matter of the Arkhangelsk fortress. Perekrestov, already a venerable old man, was lying on his deathbed, they let the authorities know about this in response. Nevertheless, an order was sent - no matter what, send him to Arkhangelsk. And the elder died on the road.. In Perekrestov’s place, from March 1704, the Akhtyrsky colonel was Fyodor Osipovich Osipov, from 1711 the brigadier of the Sloboda regiments. This was the most important time both for all of Russia and for Sloboda Ukraine. The Akhtyrsky colonel, in a letter dated February 10, 1708, conveyed to the prince. To Menshchikov, Kochubey and Iskra’s denunciation of Mazepa was personally communicated to him by the priest Svyataila, and with a letter dated February 15, he forwarded a letter to Tsarevich Alexei Petrovich to the Tsar himself. The consequences are known. Osipov that same year went with detachments of his regiment to the Don against Bulavin, but was so happy that he even returned with some booty, while Andrei Gerasimovich Kondratyev was killed by the rebels. In affairs with Karl, Okhtyrka occupied a rather important place. Rigelman writes: “When the enemy settled in apartments in Romny, Rashevka and Gadyach, then the Tsar turned in the same direction. He set off from Glukhov on November 16 (1708) to Khorunzhevka and Komarovka to Lebedin, and from there to Veprik, where the Moscow cavalry and 1500 infantry were. Having examined everything, he returned to Lebedin, and from there he went with his regiments to Gadyach to attack the enemy, who numbered up to 6,000 in Gadyach. The king from Romen hurried to the rescue. But the frost was so severe that it stopped all of Karl’s attempts. The Swedes fell on the road from the cold.” Khorunzhevka is 4 versts from Akhtyrka, and Komarovka is 10 versts; near Khorunzhevka there was a bridge across the Vorskla on the road to Lebedin. Peter did not travel from Glukhov to Lebedin on a straight road when he drove through Khorunzhevka. For what? Of course, in order to see the position of Akhtyrka and the Akhtyrsky regiment, to which the enemy was so close. So, the tsar was in Akhtyrka back in November 1708, but for a short time. From December 12, 1708 he sent a letter addressed to the brigadier of the Akhtyrsky and Izyumsky regiments Fyodor Shidlovsky with an admonition to act firmly and diligently against the enemy and not to listen to the seductive letters of the traitor Mazepa. On January 27, the Tsar, having received news of Karl’s intentions to break through to Moscow through Akhtyrka, ordered Prince. Menshchikov immediately set out from Sumy to Akhtyrka with 20 dragoon regiments. Menshchikov, leaving Sumy on January 28, arrived in Akhtyrka on January 30. The king himself arrived here on February 4. Karl defeated a detachment of Russian dragoons near Oposhnya and appeared in Khukhra, his parties even appeared near Akhtyrka. The king remained with the same intention of weakening the brave rider with small collisions, after which each loss was too sensitive for him, distant from Sweden. On February 7, Peter sent a letter from Akhtyrka to Zaporozhye, where he dissuaded the Cossacks from the false rumors spread by Mazepa about the violence and insults allegedly inflicted on the Cossacks by the governors and Moscow troops, promised to soon send new favors to the Koshevoy and the judge, and attached to his letter Mazepa’s letters to Leshchinsky and to the Cossacks, who spoke of Mazepa’s intentions to give Cossacks to Poles. Having given the order to Menshchikov to strictly monitor Karl’s movements, the Tsar left Akhtyrka for Belgorod on February 8 and from there went to Voronezh and Azov. Karl appeared in Kotelva that same day and from there, with orders and rumors, made it known that he was going to Menshikov’s corps. The remains of the burned place on the river are still visible today. Vorskla, formerly near the village. Khorunzhevka on the road to Lebedin. Local legend says that the bridge was burned during the Swedish War. When was this? Without a doubt, not in November 1708, as we see from Riegelmann’s words. If we assume that the bridge was burned by the Russians themselves to block the enemy’s path to Akhtyrka, then this, of course, could have been on January 27, 1709, when the rider Karl was so close to Akhtyrka. But foreman Shidlovsky, in his sheet dated March 4, 1709, writes: “And that village of Khorunzhevka and the mill in the parish of the Swedish king were completely destroyed and burned by enemy people.” So, the destruction of Khorunzhevka and everything that was in it, the mill, the bridge, was the work of the Swedes. In Krekshin’s diary we see that Karl, having let the Russians know by rumors and movements that he was going against Menshchikov in Akhtyrka, left Cruz on the road to Akhtyrka, and he himself went to Ren’s corps to Krasny Kut. According to other sources, we know that Cruz abandoned Aleshnya to devastation, withstanding strong resistance from the Aleshans. Without a doubt, he and his corps destroyed Khorunzhevka and burned its bridge to prevent the persecution of Menshchikov on the way to Aleshna. The extent to which the anxiety in Akhtyrka extended during all this time is shown, by the way, by the report of Archpriest Nazariy Yakovlev dated February 25, 1709. He reported to M. Justin that priest Alexey, assigned for a time to the Gusin Archangel Church, served until the Nativity of Christ, but “now there is no such priest before that church and there is no one in the city of Akhtyrka; from that hour, when there was great anxiety in us, this priest with his wife and children, no one knows where, ran away.” The settlements of the Akhtyrsky regiment at this time suffered greatly from the enemy, irritated by the failures: their churches were robbed and partly burned, many of the residents lost everything. After Fyodor Osipovich, the Akhtyrsky colonel was his son Maxim Fedorovich Osipov, and the appointed colonel in 1710 was Stepan Negrebetsky; in 1711 and 1713 The regiment repelled the Crimeans in their attacks on the Kharkov and Akhtyrsky regiments. In 1724–1734 The Akhtyrsky regiment was headed by Alexey Leontievich Lesovitsky, the builder of the magnificent Assumption Church and from 1735 to 1744 the former brigadier of the suburban regiments. On November 22, 1743, the letter of honor from the good Empress Elizabeth was given to the Akhtyrsky regiment in the name of Colonel Ivan Alekseevich Lesovitsky, who in 1735 was with his regiment in search of the Nagai Horde, and in 1736 and 1739. was in the Crimean campaigns. Alexei Leontievich's two other sons, Konstantin and Yuri, were also colonels. The last colonel of the Sloboda Akhtyrsky regiment was Mikhail Ivanovich Boyarsky, who, during the reform of the regiments in 1762, entered the hussar regiment of lieutenant colonels. In modern times, the inhabitants of Akhtyrka suffered from: a) cholera, from which up to 190 people died in 1831, and 299 people in 1848; b) from fires that occurred several times in 1845–1848, of which the fire on June 22, 1845 was especially dangerous. The consistory archive preserves the metrics of the Akhtyrka churches: Assumption, Intercession, Preobrazhenskaya, Petropavlovsk and Arkhangelsk for 1726. Two shares of the inhabitants of Akhtyrka now consist of state peasants, of whom it is estimated that there are up to 4880 souls. floor. Trade is insignificant, there are five fairs a year: on weekday, March 17, May 9, July 8, October 26. Capital turnover extends only to 10,950 rubles. silver The philanthropic institution that exists here, the district hospital, is well known; 60 patients are supported through public fees, while others are paid for. The almshouse for the poor is maintained by the city. Near the Vorskla and Borovaya rivers, 12 versts from Akhtyrka. The name of the village is found in acts of 1685 and 1696. and, therefore, then she was already with the church. In 1712, the Bakirov Church of St. Paraskeva was renewed. The current one has existed since 1801. The parish district now includes the wonderful village of Litovka, located near the river. Vorsklitsa half a mile from the mouth of the river. Borovoy. Near Litovka there is the village of Prince. Golitsyna Bogolyubovka. Between Litovka and Bogolyubovka there are two settlements. One in 200 soot. from Bogolyubovka, on a slope, surrounded by a double row of ramparts and a ditch between the ramparts of 3 fathoms. depths. The ditch and ramparts are on the eastern, southern and western sides, while on the northern there is an open entrance to the fort. The area inside the shafts is square, 96 soots. in a circle. On the western side of the square, in the corner, there is a high hill of 10 fathoms. heights. From this hill the gaze sweeps into distant space. On the south-eastern side behind the rampart, 50 fathoms. from it there is a deep ditch or, as the old-timers say, an ambush of 3 fathoms. depths. Residents of Litovka and Bogolyubova call this settlement Kukuev. Another known settlement is Kukuevo, on the banks of the Psl. Who is this Kukui who left his name on these places? This name brings to mind the Kouevs, or Kovuevs, known from the chronicles. The Berendeys, Torks, Kouis and Pechenegs, called by the common name of the Black Klobuks, otherwise Cherkasy, in 1162 walked through Belgorod to Chernigov, and the next year the Polovtsians “took many vezhi along the Ruth,” that is, the nomadic camps of the Black Klobuks along the river. Roska, which flows into the Dnieper not far from Pereyaslavl. The black hoods then caught up with the Polovtsians on the river. Rosi and took away all the loot from them. According to this news, some of the Kouevs lived with other Cherkassy on the right bank of the Dnieper, where the city of Cherkasy is now, and below, where the city of Torchesk is. But the Koui of Chernigov, or Koui, who lived within the Chernigov principality, are also known. In 1185, with the Seversky prince Igor, the Koui of Chernigov went against the Polovtsians, the case was lost: “15 of our Rus’ men flowed away, and less of the Kovuevs.” The Principality of Chernigov included in its district the current counties: Sumskoy, Lebedinsky and part of Akhtyrsky. Taking into account that the Torchinovo settlement of Bogodukhovsky district is a monument to the Torks who lived here, the same tribe of the Kovuys, we come to full confidence that the Kokueva settlement on the river. Psle and Vorskle are monuments of the Kovuy cities; As for the other Lithuanian settlement, a different origin must be attributed to it. This settlement is located half a mile from the first one, closer to Litovka, but on the same mountain on which the first one is located. It is surrounded by a triple row of ramparts and two ditches, the ramparts being 1 fathom deep. heights; ditches 1 fathom deep. depths; in the circumference of the fort there are up to 200 fathoms. Bread is now being sown in its square. According to local legend, there was a city here. And here, even now, fragments of pottery, nails, hooks, etc. are found. Below this settlement in a straight line to Litovka there is a ravine of 10 fathoms. depths; this yar is called Khartsyzny, i.e. Zaporozhye, but of unfavorable significance. Without any doubt, here was the town of Lositsy, known from ancient documents, or Lositsky fort, which was taken by Prince in 1645. Vishnevetsky, but did not remain in Lithuanian power for long. Painted in 1571 “Polish places” that the Putivl guard detachments had to cross, we read: “The dog climbed over the Lipensky settlement, and into the passages, and to the top of Borovnia, and to the bottom of Borovnia and to the Vorskla River, and to cross the Vorskl at Buen Borka in Lositsy, and from Lositsy to the Cossack grave and to Merl.” According to this description, Lositsa is at the mouth of the Borovaya Stream, which flows into the Vorskla, where Litovka is now. The Khotmyzhsky governor wrote to Belgorod on October 5, 1645: “The Krome Cossacks came running from the Lositsky fort from the centurion Zakhar Kokhanov and said: the centurion sent them from the Lositsky fort to the Lithuanian side on Olshanskaya (to Aleshnya) for news. And 2 Oct. the servant of the Olshansky constable, Yan Kozlovsky, said, “Fedka will go to Lositskaya soon; and Prince Vishnevetsky with large military men and with cannons went to Putivl September. 30 and with him they sent up to 15,000 Lithuanian military people and from Putivl he went down Borovaya to the Lositsky fort and the Prince's Sovereign's servicemen. Vishnevetsky, having plundered every last thing, wants to expel him.” Here it is even more clearly seen that Lositsky fort was located not far from the mouth of the Borovaya River. According to this news, Lositsky fort then belonged to Moscow, but Prince. Vishnevetsky wanted to take it away and, having a large number of troops, of course, took it away. The current name of the place Litovka also confirms the idea that there was a Lositsky fort here, which belonged to the prince of Lithuanian Rus. According to the statement of 1785, we also see a Lithuanian mill here, which is owned by the “palace peasants” of Lithuania. Between the old antimensions there is an antimension on which one can barely make out the following: “Peter the Mogila Metropolitan of Kiev and Galicia, under the rule of King Vladislav the fourth, 1646, was placed in the church of the Archangel Michael in the fortress. on the estate of the prince. Vishnevetsky." We believe that this antimension belonged to the Lositsky Church: on the one hand, the effort of Prince. Vishnevetsky to take Lositsky fort indicates that in Lositsy there were estates of Prince Jeremiah Mikhail Vishnevetsky, just as before 1654 his estates were Glinsk, Romny, Lokhvitsa, Piryatin, Priluki; on the other hand, it is known that the father and grandfather of this Vishnevetsky were Orthodox. In addition, according to one act of 1734, Litvinovka and Bakirovka are called villages. The number of parishioners of the Bakirov church in 1730 - 315 men, 280 women, in 1750 - 480 men, 463 women, in 1770 - 519 men, 506 women, in 1790 - 669 men, 650 women, in 1810 - 605 men, 641 women, in 1830 – 882 men, 875 women, in 1850 – 680 men, 704 women. floor. 13 people died from cholera in 1831, and up to 80 people in 1848. Near the Vorskla River, 16 versts from Akhtyrka. According to local legend, Kirikovka was founded by the brave Cossack Kirik or Kiriak. This was a Cossack esaul from the gentry of the Trans-Dnieper region. Since he happily and honorably guarded the line along the river. Vorskla from the Tatars, then the name Linilka remained behind it, and the descendants were called either Linilki or Linitsky. According to the acts, it is known that his son Mikhail and grandson Mikhail Linilki were centurions of Kirikovka. The first church in Kirikovka in the name of Archangel Michael, in all likelihood, was founded by Kirik himself. According to the inscription on the gospel, which we will see below, in 1686 this church already existed and not as a recent church. In the description of the miracles of the Kaplunovskaya Icon of the Mother of God, Kirikovka is called a village in 1695, and it is called exactly the same in the deed of sale of 1705. From the case of 1738, it is clear that in 1725 there were already two priests at the Kirikovsky church, and in 1738 Gregory Linilk, the son of the Kirikov centurion Mikhail, was appointed as the second priest Linilka, grandson of the founder of Kirikovka. The wooden dilapidated church, in its place a new one is being built, was built in 1786. from the forest donated by the pious landowner Boyarsky; even now they point to the stumps of trees cut down for the church of God. Ancient books: a) Gospel of the village of 1677 with the inscription: “Akhtyrsk district village. Kirikovka resident Khvedko Yaroshenko, nicknamed the Great, and Demyan Levchenko, we knowingly repair, and having canceled this book - from the Kursk merchant, from Mikhail Chugusov, we gave ready-made Lithuanian pennies 11 kopecks, for the remission of our sins, to the Church of the Archangel Michael of Christ in the village. Kirikovka. And with this signature, there were good people and good faith residents of the village. Kirikovka ataman Ivan Somoshenko, and the elder brother of the Church Grytsko Arandar and a lot of brotherhood, moreover former ones - Borys the old, Khvedko Krivy, Levko Reva, Khoma Medinenko, Demyan Kobzarenko and parishioners of that church Levko Nosach, Timko Novachenko, Mikita Khudoleenko... This book was signed in the village. Kirikovka to the fate of God 1686, month. Jun. 20 d." Let's stop at this signature. She tells us about the wonderful difference of the ancient Kirikovo church. Under him, there was a brotherhood following the example of how there were brotherhoods across the Dnieper at the famous cathedral and monastery churches. The inscription clearly distinguishes the elder brother of the church, ordinary members of the brotherhood and ordinary parishioners. May God remember in his kingdom the Christian love of his servants! b) Missal of 1744 with the inscription: “From the books of the Right Reverend Theodosius, Archbishop of St. Petersburg”, in the other hand: “Blessed by His Eminence in the Alexander Monastery to Hieromonk Barsanuphius Skrage, now August 15, 1761, ordained Archimandrite Novoyezersk.” c) Trebnik k. p. 1736, Octoekh k. p. 1739, Akathist to the Great Martyr. Varvara k. p. 1747, Book of Grateful Singing m. [p.] 1735, Lenten Triodion m. [p.] 1745 A former city, now a settlement, with three rivers and three roads: from Kuzemin to Krasny Kut, from Oposhna to Okhtyrka and from Oposhna to Kuzemin, 30 versts from Akhtyrka and 50 from Poltava, 2 versts are where the river channels go in different directions. Boilers, which are called rubizhne, i.e. borders of the Poltava Cossacks. The population of Kotelva belongs to the time of the hetmanate, unless it followed before that. Even under Hetman Skalozub in 1584, the Crimeans attacked Kotelva and took several inhabitants captive. In 1610–1630 it already appears with several churches, as we will see below. Until 1710, it was part of the Gadyach regiment and in 1665 it was given, together with the Gadyach volost, to Hetman Bryukhovetsky. All this shows that Kotelva did not belong to the settlements of people from beyond the Dnieper, but there is an ancient Cossack town. Kotelva was fortified with deep ditches and high ramparts, or, as they say in Kotelva, barkans, on which wicker bags filled with earth were placed. These pouches, connecting one with the other, formed embrasures at the bottom, in which it was safe to shoot back from the enemy. In addition, there were huge wooden towers with heavy gates on four sides. The square, fenced with a rampart, accommodated up to 200 courtyards with 2 churches. The old people still remember this fortress, and the remains of the ramparts themselves indicate its place and space. Currently, Kotelva has a circumference of about 12 versts, and one street goes more than 4 versts. Nowadays there are 5 churches in Kotelva: Preobrazhenskaya, Trinity, Voznesenskaya, Nikolaevskaya and Pokrovskaya, and before there were also Rozhdestvenskaya, the former cathedral, and Assumption, but the first burned down in 1781 and has not been restored since then, the second was destroyed around the same time. A. There is no written evidence about the beginning of the Church of the Transfiguration. Old-timers, following the oral tradition of their ancestors, say that it now exists in the second facade. In the first, as they remember it very well in its last time, it was wooden with one throne, with three domes, with a shingle roof. It was small and low, with covered passages around the church and so dilapidated that when they dismantled it in 1780, no one dared, out of fear for their lives, to climb up, and therefore the middle chapter, or dome, was hooked with a rope and dumped to the ground. According to their story, this church existed for more than one and a half hundred years and its beginning was 10 years older than Trinity. since the old Trinity Church was built around 1620, the construction of the Transfiguration Church must be attributed to 1610. According to the act of 1700, “priest Timofey, vicar of Kotelevsky of the All-Merciful Savior and Vasily Evstafievich Pukovsky, cathedral priest of the Most Pure One” are known. According to the old inventory of the Church of the Transfiguration, it is clear that it had an antimension on white canvas, consecrated in 1755. Kiev Metropolitan Timothy and distinguished by the inscription: “To the Church of the Transfiguration of the Lord, Archpriest Zinkovskaya in the town of Kotelve, motionless.” The second facade of the Transfiguration Church was built in 1780 with the blessing of the Kyiv Metropolitan Gabriel in the same place; During the construction of the church, the church property was transferred to the Nativity of the Virgin Church, which was located near it, and when this church burned down in 1781, it was transferred to Nikolaevskaya. The following November 12, 1782, the church was finally built with one altar, about five domes, covered with shingles and on the 12th of November, with the blessing of the same Metropolitan Gabriel, it was consecrated by the governor of the town of Oposhni Kardashevsky with the Kotelevsky clergy. The miners during the construction of this church were parish priests: Stefan Pekhotinsky and John Lenitsky, ktitors - military inhabitants: Leonty Shevchenko, Fyodor Deshta, aka Pelekh, trustees: ensign Timofey Matushinsky and Cossack Panteleimon Reznikov. The following year 1783 Two more altars were built in this church: the first on the north side - in the name of the Nativity of the Virgin Mary instead of the burnt cathedral Church of the Nativity of the Virgin Mary, and the second on the south side - in the name of the Annunciation of the Blessed Virgin Mary. The iconostasis was built in the northern side, by the parishioners of the burnt Nativity of the Virgin Church, and on the southern side by the trustee, warrant officer Matushinsky. From this time this church exists to this day. Its appearance shows antiquity in a dapper taste: three creases, in the 1st tier there are 8 windows, in the 2nd and 3rd there are 4 small ones, 5 domes with crosses, the middle dome is all gilded, and on the others there were gilded stars. The interior of the church is quite extensive. The middle iconostasis was built in 1806 with good carvings and is all gilded. In 1833, the gilding of all five chapters began; the middle chapter was already covered with rishtovaniye, but that was not what God wanted. On the 15th day of July, at the end of the liturgy at 11 o'clock in the afternoon, a terrible hurricane arose from the west, which threw the middle chapter with the upper neck of the dome to the ground. The chandelier, breaking off at the top, fell inside the church, and the head, with a crash, knocked off the altar head as it fell. As a result of this, by the resolution of the Right Reverend Innocent, it was ordered to repair the dome with a reduction in the domes, and before that, serve on the altar altars, and oblige the parishioners to subscribe to the construction of a stone church; the subscription was taken by Archpriest John Chudnovsky. Thus, after repairing the church, the priests and parishioners, despite all the difficulties, with firm hope in the help of the Almighty, having prepared the necessary materials according to the plan issued in 1835 by the architect Andrei Ton and approved by the same Right Reverend Innocent, began the construction of a stone church with the existence of a second wooden one, which was still quite strong. In 1836, on the 14th day of June, the foundation of the church was laid, and it has already been built, but due to the disorder of the iconostases it has not yet been consecrated. In the choir, a side-altar, warm church built in the name of the Presentation of the Lord, with the blessing of the Right Reverend Philaret, was consecrated on the 14th day of January 1850 by Dean Archpriest Vasily Lopatin with the parish and other Kotelev priests. Prospectors and benefactors during the construction of the stone church: parish priests Simeon Pekhotinsky and Porfiry Naumov, church warden, collegiate registrar Korniliy Gnilosyrov, trustees: 3rd guild merchants, residents of Kotelva Simeon Ponomarenko and Mikhail Pasko. Elder Gnilosyrov donated more than 10,000 rubles at different times. banknotes, engineer, Major General Matushinsky - 10,000 rubles. banknotes, Lieutenant Colonel Pyotr Pekhotinsky made silver tents with his kosht for two icons. B. Since when has the Trinity Church existed in Kotel? The only written monument of its ancient existence is its Gospel. On it the following is written on the sheets in red letters: “This Holy Table Gospel was set with all the treasure by the servant of God Joseph Sankevich Kotlyar Chudnovsky and gave this to the church of the Holy Trinity newly created by the holy fire, sent from God in the year of Christ 1631, December 17, and gave this to that church Vespol with his friend Anastasia for salvation and the remission of one’s sins and the eternal life of the inheritance from which the Holy Gospel is greedy from my guilty ones, and neither my wife nor anyone else dares to remove it from that holy throne; in which Father Michael was at that hour a minister of that holy church, under which its brotherhood also became; where I, having seen their efforts, give for their holy brotherhood and with my wife; and whoever would try to remove this holy book from that throne, the holy fathers are anathema to him; and the judgment will be with me at the Last Judgment of Christ. And having signed in my house 1632 of the month of February 12 days, his name is personal: eighth, third, fiftieth, first, three hundred, tenth, eighth.” The name of the scribe according to numerical Slavic letters means Ignatius. Sankevich, the giver of the gospel, tells us that a) in 1631 the Trinity Church burned down; b) after the fire, the parishioners and the priest Father Mikhail are building a new church. When was the church built, which burned down in 1631? Given the lack of written documents, testimony from old-timers is expensive. And two old-timers of Trinity Parish especially deserve credit. This is Anton Pukovsky and Roman Kovalenko. The first of them is the son of the clergyman Grigory Pukovsky, who was expelled with his family by analysis in 1784 from the clergy to the civil department, as can be seen from the revision tale of 1795, stored in the church, and the second is the son of Anton Kovalenko, who served as a church patron for 30 years. According to their unanimous testimony, the first Trinity Church known to them, after which the now existing one is the fourth, existed for no more than 12 years, was built in the form of a small church with a small dome, about one chapter, was covered with straw and burned down from the fire that followed near it; the shrine and all property were transferred to the Transfiguration Church. This is what the landowner Mikhail Mikhailovich Slivitsky, who heard detailed stories about it from his relatives, says about this. The second facade, as can be seen from the above Gospel inscription, the church was founded in 1632 on the same place. Those same old-timers who remember it very well in the last time of its existence speak about it like this: it was wooden, small, low, with one throne, about three heads, covered with shingles and so dilapidated that the corners fell off by themselves, in many places the logs from ancient times protruded from the walls; materials, however, had already been prepared for the new wooden church. People prayed in this church for 150 years until 1783, when it was closed and its property was transferred to the Church of the Transfiguration. They say that the church was brought to such disrepair by some ban on building a new one and repairing the old one. It is remarkable that around the same time other churches were rebuilt in Kotelva, namely: Trekhsvyatitelskaya, now Ascension 1779, Nikolaevskaya 1779, Preobrazhenskaya 1782 and Pokrovskaya 1785, which indicates the same circumstances, i.e. to repair churches due to some prohibition. Was this not a consequence of the fact that the Kotelev Cossacks, since 1710? made dependent on the Akhtyrsky regimental leadership, they stubbornly wanted to remain under the authority of the Kyiv metropolitan in church affairs. It is known, at least, that only in 1786 the affairs of the Kotelev, Mlyn and Derevskaya churches were transferred to the Belogorod Consistory. In the third facade, the Trinity Church was founded in May 1783 by the vicar, priest John of Vertsinsky and fellow church member, priest Andrei Pukovsky, with the blessing of the Kyiv Metropolitan Gabriel, near its first place, somewhat to the southwest. During the construction there were parish priests: Vicar Vertsinsky and Andrey Pukovsky, ktitors: Akim Kovalenko, Pyotr Timoshenko and Kirill Luchko. The governor of Vertsinsky, who came from the nobility and had a very good fortune, donated more than anyone else for the construction of the church and cared more about its completion than anyone else. The church was built with one altar, about five domes, covered with shingles, equipped with new utensils and consecrated by the same governor Vertsinsky in 1787. December 9th day, with the blessing of His Grace Theoktist, Bishop of Belograd and Oboyan. In 1808, on May 21, at 3 o'clock in the afternoon, a terrible rain cloud came from the southwest, from which a strong blow followed into the hall of the northern vestibule, and the church burned to the ground. The shrine and its property were taken out and for the third time were transferred to the Transfiguration Church. The priests, Dean Peter Smakovsky and Mark Panteleev, and the parishioners decided to build the Church of the Holy Life-Giving Trinity with a stone building. With incredible activity, in one year they prepared all the materials needed for this, and the following year, July 1809, on the 25th day, with the blessing of the Right Reverend Christopher Sulima, the Akhtyra First-Present Archpriest Maxim Yanovsky founded the fourth church to the southeast of the previous one. The tireless efforts of the priests, ktitors and parishioners after three years and a few months were crowned with the desired success: a stone church with one dome, covered with sheet iron, with two altars, the main one in the name of the Holy Trinity, and the other in the choir in the name of the Entrance to the Church of the Most Holy Theotokos, 1812, October 13th and 15th, consecrated, with the blessing of the same Right Reverend Sulima Archpriest Theodore Shcherbinsky. Prospectors and benefactors during the construction of the stone church were, in addition to the priests, church elders Akim Kovalenko, Efim Balanovsky and Anton Pukovsky. Dean Smakovsky constantly managed the construction and actively encouraged parishioners and other Kotel residents to donate; priest Panteleev with vigilant diligence asked for voluntary donations throughout the Kharkov province, and deacon Pukovsky - throughout all the Don villages, in Zaporozhye and the Black Sea region, enduring great troubles, including even being held under arrest. Headman Pukovsky donated up to 7,000 rubles from himself. banknotes. The parishioners also gave the church food money received from the recruiting parties that were taking place at that time in the amount of 200, 300 and 400 rubles. banknotes, and therefore, testing the hearts of people, God blessed their hard work, worthy of the memory of posterity, with quick success. The benefactors of the church were Varvara Slivitskaya, Archpriest Tatyana Smakovskaya, and the philistine Anna Zaporoztsova; out of diligence and reverent piety they donated various vestments. Varvara Slivitskaya’s brother, engineer, Major General Fyodor Timofeevich Matushinsky, donated 1000 rubles during the construction of the stone bell tower in 1835. banknotes, and he also gave 4000 rubles in his spiritual will in 1838. for the construction of silver vestments for four local icons, which were made in Moscow after his death; for the remainder of that number 600 rubles. The gospel was purchased under silver boards gilded on both sides. For the eternal remembrance of him and his relatives, he left 5,000 rubles in the Moscow Guardianship Council. banknotes, of which interest is 200 rubles. clergy and clergy receive annually according to a treasury security ticket issued from this council. Church elder Theodore Lifar donated up to 900 rubles at different times for various needs of the church. silver In the church archives, metrics and confessional paintings begin in 1772. V. On the site of the current Ascension Kotelevsky Church there was a church in the name of three Saints: Basil the Great, Gregory the Theologian and John Chrysostom. His monument is a cross with the inscription: “This cross of the city of Kotelva was canceled in the Church of the Three Saints, March 30, 1771, Shavsug.” One deed of sale from 1700 is also known, in which Isidore the priest St. Vasily" of the Kotelva Mountains. In 1779, a new church was built and consecrated in the name of the Ascension of the Lord. Priest Alexey Tikhonovsky and major wife Elisaveta Cherkasova took the greatest care of its construction; the latter contributed 1,000 rubles to the charity order. banknotes so that the interest would be used by the clergy of the church. In 1840, July 19, this church burned down with all its property, and at the same time up to 400 households burned down; The parishioners, devastated by the burning, did not find themselves able to build a new church and had already decided to join the Transfiguration parish. But the priest John Panteleev, imagining the remoteness of this church from the parish and the extreme inconvenience of communication with it during the flood, encouraged the parishioners with hope in the goodness of God, ready to help those seeking help, and revived their zeal for the construction of the church; Thus, a new church on a stone foundation was laid in 1842 and consecrated in 1845. G. When the St. Nicholas Church was built for the first time in Kotelva, there is no written evidence of this; According to oral traditions of old-timers Mikhail Chepurny and Kirill Matyushenko, both 77 years old, this church exists in the second facade. About the first, as they remember in its last times, they say that it was a wooden church with a guard around it, that is, with a covered gallery, very cramped and dilapidated, which existed for up to 150 years. Based on this review, it is likely that the original construction of this church was around 1630. The second facade of the wooden church was built in 1779 through the efforts of clergy and parishioners with five heads and two thrones: St. Nicholas of Christ and the First Martyr Archdeacon Stephen. Kotelevsky native, priestly son, 8th class official Pavel Nikolaevich Reipolsky in 1825, donated a silver and gilded robe worth 750 rubles for the icon of St. Nicholas. silver In 1839, he refused the spiritual will and put 1000 rubles into the safe treasury of the Imperial Moscow Orphanage. banknotes until the time when the new stone St. Nicholas Church will be built. Diligent parishioners, and among them the first - the elder, the merchant Peter Slasten, have already begun to build and will soon finish the stone church. D. The Church of the Intercession in Kotelva, according to old-timers, now exists in the third facade. In the first, she was a brownie near a meadow on Peski, not far from the Vorskla Stream, called Rubizhne; it was built mostly of alder wood and covered with reeds; above the altar there was a small spire with a small cross. It is said that this was the first church since the beginning of the population of Kotelva. There are no traces of where this wooden church stood now. In the second construction, the Church of the Intercession was also wooden, small, made of various fragile woods, covered with shingles, with guards, that is, with covered passages around the church, about one altar, not far from the existing church. His above-throne monument is still visible. Between the ancient antimensions, the antimension issued in 1758 by Arseny, Metropolitan of Kyiv and Galicia “in the Church of the Intercession of the Most Holy Theotokos of the Zinkovskaya protopopia in the town of Kotelve, motionless” is preserved. In the third, currently existing facade, the Church of the Intercession was built in 1785 from strong wood, with one altar, with three domes. At first it was covered with shingles, and later it was covered with iron; quite roomy and beautiful, on a stone foundation. The nobleman Vasily Gnilosyrov mainly participated in its construction, both with care and donations, and the priests Mikhail Smakovsky, Jacob and John Zhukovsky went to collect alms for the new church in Zaporozhye. The inhabitants of Kotelva left a mark in history with their deeds of courage and their disasters. We have already mentioned that in 1583 the Crimean Tatars took several residents of Kotelva captive, plundering, as usual, everything that a predatory hand could touch. In 1638, the Kotelev Cossacks were in the army of Hetman Poltor-Kozhukh at the river. Merle, with the determination to take revenge on the bloodsucking Jesuits and their servants, the Polish magnates, for their hatred of St. Orthodox faith, taken by surprise by the Poles, they were scattered and saved in Kotelva and its forests. In 1651, the Kotelev Cossacks, led by Colonel Martin Pushkar, took part in the campaign of Hetman Khmelnitsky against the Poles to Berestechko in the Kamenets-Podolsk province, where the shameful flight of the Crimean Khan, an ally of Khmelnitsky, was the reason for the victory of the Poles over the Cossacks. In 1661, Pushkar’s two-minded successor Zhuchenko thought with the help of the Kotelevites to support the power of the deposed Hetman Vygovsky and brought the Tatars to Kotelva. The Zmievsky voivode wrote in Chuguev: “On the current 169 (1661) Gen. 22, a native of Zmievsky Cherkashenin came to Zmiev from the city and said: I was in the city of Kotelva on Gen. 18, and in Kotelva Colonel Zhuchenko was dealing with military affairs, and from the army, Colonel Zhuchenko ran to the horde; and the horde stands Pentecostal; and soon the horde will become stingy in Kotelva and, having become stingy, they want to go to the sovereign cities of Kharkov and Zmiev and to Chuguev.” In 1668, while Hetman Bryukhovetsky agitated the Cossacks with a lie that the tsar was giving the Cossacks to the Poles, the loyal Cossacks asked the prince. Romodanovsky immediately occupy Kotelva, since all the reserves of Bryukhovetsky were stored in it, and the rebellious Cossacks settled in it. Romodanovsky besieged Kotelva. In the Chuguev correspondence, one memory of Romodanovsky was preserved, sent from near Kotelva to Chuguev. “In the current year 176 (1668), according to the decree of the leader. The sovereign was sent from a convoy from near Kotelva to Zaporozhye to the Zaporozhye Cossacks. The Sovereign with a gracious letter and for visiting the Krasnokut Cherkassy Ivashko Potryk and his comrades 3 people, but to this day they were not there. And on May 25, the Krasnokutsky Cherkashenko resident Andryushka Zhuchenko came out of the crowd from Platava and in question before them said that in Zaporoghi a pestilence had spread to the people and many Cossacks died, and the rest, from the pestilence, all ran out into the field.” Romodanovsky orders the Chuguevsky governor to take all precautions against the pestilence. It is unknown whether the infection affected Kotelva. It is known that while Romodanovsky stood near Kotelva, and Bryukhovetsky near Dikanka on the Serbinov field, Doroshenko with an army appeared at Oposhna and with 1000 Cossacks, arriving at Serbinov’s grave, sent the Braslav centurion to bring Bryukhovetsky to him, as already deprived of power. Bryukhovetsky’s own Cossacks helped the centurion take him, despite the resistance of the Zaporozhye colonel Chugui, and Bryukhovetsky was killed in the eyes of Doroshenko. So once again Serbinov’s grave was stained with blood after the regiment of Serbs called by Vigovsky was all cut down here by Pushkar’s army, leaving his name to the field and the grave. Following Bryukhovetsky, many of his advisers were killed. Bryukhovetsky’s body, by order of Doroshenko, was taken to Gadyach; the bodies of his elders and the Cossacks were buried in the Krupitsky forest 12 versts from Kotelva. Here, at the top of the grave, eight small oak trees rise, as if deliberately planted in a circle by someone to shade over the ashes of the victims of frivolity. Having finished the matter with Bryukhovetsky, Doroshenko secretly let Romodanovsky know that, in order to avoid useless bloodshed, he would leave Kotelva and retire. Romodanovsky accepted the advice with gratitude. Doroshenko and hastily went to Akhtyrka. The Kotelvyans “left Kotelva, leaving the place empty,” fearing the same Tatars from whom Romodanovsky warned. Doroshenko, in order not to get into trouble himself, hastily followed Romodanovsky to Khukhra, but, not finding him either in Kotelva or Khukhra, on June 15 he returned to Kotelva and then to Chigirin. The ordered hetman Demyan Mnogohrishny did not hesitate to calm the agitated Little Russia, transferring it under the protection of the meek Tsar Alexei. Under Peter, Karl XII, after the traitor Mazepa joined him, settled in winter quarters in Romny and in the outskirts of this city. Despite all the cruelty of the winter of that time, having been everywhere disturbed by Russian troops, in February he set out from his winter quarters and, having captured Veprin and Kuzemin, moved towards Kotelva. Already his advanced troops began to devastate this city, which was weakly defended, or left almost without protection. Kotelevsky elders Beletsky, Dovgopoly, Matyusha, Gnilosyr and their comrades asked him for mercy of the dwellings and St. churches. Charles and half the army stood in Kotelva. Then, with 5,000 dragoons, 8 banners of Volokhs and Poles, with Mazepa’s Cossacks and the Cossacks, he moved from Kotelva to Akhtyrka, and sent General Cruz there the other way, divulging that he was going against Menshchikov, who was stationed in Akhtyrka; he soon turned against the corps of General Ren, standing between Krasny Kut and Gorodenka, in the full hope that he would capture this entire weak corps. His hopes had deceived him too much, just as he himself had deceived the hopes of the inhabitants of Kotelva. After the Poltava victory, Hetman Skoropadsky on July 17, 1709 presented Tsar Peter with petitionary articles about Little Russia and here, among other things, he wrote: “We ask that Kotelva, who always belonged to the Gadyach regiment, now be counted again.” To this came the answer: “Kotelva, whose inhabitants themselves pestered His Royal Majesty with a request to rank them, due to proximity and convenience, in the Akhtyrsky regiment, cannot be counted in the Gadyachsky regiment; there was a decree for that, and this decree cannot be canceled.” The same was written to the hetman in 1710. In 1728, Hetman Apostol again asked for Kotelva to be included in the hetman’s department, and at that time Kotelva’s transfer to the Akhtyrsky regiment was explained in this way: “During the Swedish invasion of Little Russia, the Akhtyrka colonel and brigadier of the Sloboda regiments Feodor Osipov stood in the Gadyach regiment in Kotelve. Having entered into friendship with the city ataman of Kotelva Beletsky, without the knowledge of the Kotelevsky centurion Dovgopolov, who was then on a campaign with the Gadyach colonel, with a false request written on behalf of all Kotelvy residents, as if they wanted to be in the Akhtyrsky regiment, he straightened out the order from the prince. Menshchikov, who ordered the annexation of the city of Kotelva with its district villages from the Gadyach regiment to the Akhtyrsky one.” To the request of Hetman Apostol, the following answer followed: “A certificate will be made about the city of Kotelva and its district, and then a decision will follow.” But, as far as we know, there was no new solution. Comparing the explanation of Daniel the Apostle with the circumstances of the time, we think that this explanation does not fully show the course of the matter. In all likelihood, it happened like this: the intelligent Koteleva elders understood that Kotelva would have to answer to the Tsar for receiving Karl, so they hastened to show the guarantee of their future loyalty - they surrendered to the supervision of the prince. Menshchikov. The government, for its part, had reasons in Kotelva’s past - in the events of the time of Tsar Alexei Mikhailovich, not to free Kotelva any longer from the supervision of the Akhtyrsky colonel for her own peace and not to fulfill the hetman’s selfish desires. Leaving the new times of Kotelva for a while, let us turn once again to antiquity and examine its material monuments - the embankments. a) To the north-west of Kotelva, 7 versts, in the forest there is a high round hill, called by the inhabitants Gorodishche. The hill is washed by Vorskla from the west. Its height extends from the surface of the water to 30 soots. The top is flat, 40 fathoms wide and 112 fathoms long, all covered with centuries-old oak trees and bordered by two ditches 2 fathoms long. depths. Entrance to Gorodishche from the southwest, along the sides of the entrance there are embankments of 30 fathoms. heights. On the eastern side of the fort, 6 fathoms. From it there is first a straight line of a ditch of 1.5 fathoms. depths, and then surrounds the settlement, ending at a high hillock 6 fathoms. heights, on which grow three huge oaks, contemporaries of the oaks of the Settlement. 6 versts from the Settlement are the ruins of the Skelsky monastery. In the direct direction from the monastery ruins to the fort, near the outer ditch surrounding the fort on 3 sides, there are three deep pits, 3 fathoms apart from each other. The Kotelev elders say that this Settlement served as a fortification against the Tatars and then they escaped from the Polish Inquisition here. The Skelian monks fled here from persecution by the papists. All this is quite possible. In the description of the border line between Russia and Poland in 1647 we read: “on Skelskaya there were 11 pines from the forest of the Old Town in that Settlement at the end of the mountain, above Vorskl.” In 1642, Polish ambassadors proposed: “the border goes to the river. Vorskla, and Vorsklom down to the Skelsky Settlement, which will remain in the royal direction, and the line from it is a mile between the Belsk Settlement and from there across the river. Vorsklu will divide the Belskoe settlement in half.” From these words it is clear that the Kotelevskoe, or Skelskoe, settlement was still in 1642 and 1647. was called the Old Settlement, and this gives the right to think that a fortified town existed here even before the Tatar invasion. b) Contemporary with this Settlement are two other Settlements, even more remarkable, especially for the huge shaft connecting them to each other. One of them is located 3 versts from Kotelva in the south, on the right high bank of the Vorskla; the rampart of this fort is 399 fathoms long; both the rampart and the area are overgrown with forest. 5 versts from this fortification in the north-west there is another, more extensive fortification; it has the shape of a parallelogram with round corners, the length inside the fortress from north to south is one and a half versts, the width is 450 fathoms. Along its shaft is 1450 fathoms, the height of the shaft to the bottom of the ditch is 10 fathoms. A mile from this settlement in the north of the village. Belskoye, Poltava province. From the moat of this fortress a high rampart goes to the north, in Kuzemin it rises up a mountain and along the right bank of the Vorskla goes east, reaching the first fortress, turns south and passes along the southern line near the village. Zaichintsev, Glinska and Lavkov, leaving them on the left. This shaft stretches only 26 versts, with. Belsk and several villages are located inside this rampart. Next to the rampart there is a ditch, from the base of this ditch to the top of the rampart there are up to 10 fathoms. This is the Belskoye settlement. c) At the end of the settlement of the Trinity parish of Kotelva, along the Derevskaya road, on an elevated sandy place, adjacent to the meadow, a hill rises. At the base of this hill in the west there is a well, called by the residents Bordyugova Krinitsey, Burdyuzhskaya. An 86-year-old old man, Karp Zdorovets, who lives near the well, and other old-timers say that there was always a single Cossack, Wineskin, who was assigned by the Kotelevsky society to monitor the raids of the Tatars, and when they appeared, he immediately let the residents know. Upon notification from the wineskin, everyone hastily gathered in the fortress, where, locking themselves in, they prepared for defense from the enemy. Burdyugova Krinitsa is consecrated every year by a cathedral of priests from two or three Kotelev churches. d) In the northeast in five, in the east in seven, and in the southeast three versts from Kotel-vy there are embankments on elevated places, which the common people call roblenitsa, that is, made, not natural, elevations. Those located in the east are made in 4 rows, and at a distance of 4 and 5 fathoms from each other. Those located closer to the Oposhnyanskaya road line up in a single row in a semicircle, and at the ends of the semicircles they are protected by mounds and deep pits. And at the round embankments, which are located near the Krutitsky forest, 7 versts from Kotelva, they are still called the picket embankments of the prince. Romodanovsky. There is no doubt that all these embankments were built in 1668 during the siege of Kotelva by Prince Romodanovsky, who had to take precautions both against Bryukhovetsky along the Kuzeminskaya road and against Doroshenko along the Oposhnyanskaya road. It is less likely that these graves belonged to the time of the Swedish War. In the spring of 1709 there was no time to make these trenches, and there was no need; after the Battle of Gorodyansk, Karl was stopped at Oposhna only during the flood of the Vorskla, and then went to Poltava. Let us turn to the new times of Kotelva. In modern times, the inhabitants of Kotelva suffered either from fires or from diseases. After the fire of 1779, the fire of 1781 destroyed the Cathedral Church of the Nativity of the Virgin Mary and many houses. In 1788 there was an equally strong fire. This was followed by fires in 1808, 1839, 1840 and 1848. And in 1848 there were two fires one after another. On July 21, during a severe drought, with a southeast wind, a fire started in the Trinity parish, one and a half miles from the Transfiguration Church and spread through the entire market in the Transfiguration parish to the Kotelva River. Waves of fire engulfed the Church of the Transfiguration, the people shouted: “Mother of God, save the house of God, let all of us perish.” And the prayer of ardent piety was heard, the church remained intact. The flames destroyed more than 150 households. 6 days later, on July 27, the fire repeated, and up to 60 households burned in Trinity parish. Up to 250 people died from cholera in 1831, and up to 350 people in 1848. According to the general survey report in Kotelva, there are 4388 men and 4422 women. military inhabitants in 2019 des. land. With a meager amount of land, Kotelev residents are forced to acquire their livelihood through trade and crafts. And they have long been able to use these food sources. They have a weekly market on Wednesdays and Fridays, and, in addition, there is a fair four times a year: on the day of the descent of St. spirit, January 1, October 1 and December 6. Their most important occupation is ox-cartage. The Kotelevsky Chumak travels south throughout the entire space from the Volga to the Caucasus, the Azov and Black Seas and to the borders of Austria. He carefreely sets off to any steppe, through any people. In favorable weather, from spring to winter, he travels from 1000 to 3000 versts, earning up to 100 rubles. silver Many other Kotelevites are engaged in furriery - dressing sheep skins and sewing sheepskin coats, and in chebotarism - dressing cattle skins and sewing boots; Both of them combine double trade in their hands and receive significant benefits from it. By the river Khukhra and on the road from Akhtyrka to Oposhnya, 10 versts from the first. The population of Khukhra should be considered contemporary with the population of Akhtyrka. According to the description of the miracles of the Kaplunovskaya icon, the “village of Khukhra” is mentioned in 1696 and 1699, and in the charter of 1704 on August 14 we read: “The mill with a courtyard structure and an estate in the Regimental village of Khukhra was amicably given to him by Fyodor (Osipov Colonel) Khukhryan ataman Yakov Dovbyanka.” According to the latest document, it is also clear that Khukhra was a town of hundreds. The Intercession Church of Khukhra is already in the history of the war between Peter I and Karl and Mazepa. Karl, personally commanding three cavalry regiments, defeated the Russians at Oposhna on January 27, 1709, and from here he unexpectedly rushed to Khukhra, where a detachment of dragoons was stationed. The inhabitants of Khukhra, as the Khukhryan legend says, scattered wherever they could. Pokrovsky priest Dimitri finished the liturgy with the clergy and, at the end, left with St. cross to the enemies, asking for mercy for St. cross church and Christian dwellings. The Swedes did not touch the church even after they returned from the pursuit of the dragoons, who were pursued all the way to the fortifications of Akhtyrka. The church, which escaped from the Swedes, was built “in 40 years,” as the Khukhryan ataman and his comrades wrote in 1726; and, therefore, it was built around 1686. Since the priest Dimitri in his request in 1726 wrote: “In that village before this there were 800 households,” then this number of households makes us believe that the first Intercession Church in Khukhra was built no later than 1655. The church, built in 1706, was rebuilt in 1803. It was then covered with iron, the dome and cross were gilded. In 1825, priest Alexander Polnitsky brought a silver cross with St. into the church. relics, inherited from his grandfather, Captain Grigory Ferlikovsky, who lived in Zmiev. Another church in Khukhra in the name of St. Nicholas was built after the Swedish War in 1726. Ataman Philip Safyanov and other Khukhryans asked permission to build it. Pokrovsky priest Dimitri rebelled against this; he wrote that the parishioners did not want another church, and the ataman lied. An investigation carried out by the Akhtyra abbot Korniliy showed that half of the Khukhryans - those who live a mile or more from the Intercession Church - are really asking for another church. Priest Demetrius even after that entered with a protest, and the archpastor wrote: “This priest should be taken into chains until our decision, for obstinacy a monetary fine will be imposed at all times, and for the labor of the enforcers twice; and we will argue about the construction of the church nobility, what to do.” According to local legend, the Khukhryans were especially encouraged to build the St. Nicholas Church by priest Nikolai Snesarevsky, who was a regimental priest during the Swedish War, and according to his conviction, Cherkashenian Philip Bogatyr donated his house for the church, which, after some amendment, was consecrated. This church existed until 1812. in its own form, in the form of a house, with a cross above the altar. Construction of a new church, already made of stone, began in 1809. Bricks from the buildings of the abolished Akhtyrsky Monastery were used for its construction; the bricks were sold and bought at 50 kopecks per thousand. During its transportation, Ivan Boyarsky, a former police officer, helped a lot. The church was completed and consecrated in 1812. The parish registers of the Pokrovsky parish begin in 1751, and those of the Nikolaev parish - in 1759, the confessional lists of both parishes - in 1764. At the bay from the Vorskla River, on its right side, 10 versts from Akhtyrka. In the letter dated March 12, 1707 we read: “161 (1652) September. 10 behind the hand of governor Danila Koptev it is written: from the Vorskla River, from the Lithuanian border; through the forest to Zhuravnaya Polyana, from the Lithuanian border near the ends of the large Bukreevsky forest, across the Akhtyrskaya road, near the Akhtyrskaya forest that goes from Akhtyrskaya to Zhuravina, to the edges, until the edges became Oksoma to Andrei Khotskikh; from those edges down the Zhuravnaya Polyana the last edge to the upper reaches of Tsarev Kolodez, along the right side to the Vorskla River, down the Vorskla to the Lithuanian border.” In this form, the lands of Zhuravny were given in 1652 to the boyar children who served in the Aleshensky fortification. In 1689, the Aleshans sold these lands to the Akhtyr colonel Ivan Perekrestov, who 5 years earlier had increased the population of the neighboring village of Lutishchi. In Zhuravnoye there was 350 dessiatines of land, and the boundary line went “up the Vorskla to the Nemerovsky settlement and to the mouth of the Tsarev Kolodez, Rybotynskaya and Buimerovskaya dachas.” First of all, we pay attention to the settlement as a monument of ancient life. A huge settlement can still be seen near Zhuravnoye. The Lithuanian border, mentioned in the act of 1689, in another act of 1691 is called the Little Russian border; this line also serves as the border of the current Poltava province. In the act of 1689 the settlement is called Nemerovsky. In the painting of Russian villages in 1572, it is called the Kubenskaya grave in Nemeri: “and climbed the Kubenskaya grave in Nemeri and Vorskla to Ust Buimera.” The name Nemirya still remains with the settlement. This settlement is located on the right bank of the Vorskla, like Kotelevskoye, and on the same sloping mountain as that one. It is surrounded by dense forest, and itself is overgrown with huge oak trees. A deep ditch starting from the river. Vorskla, borders a vast space from the east, south and west; the ditch stretches for about 2 miles; the area surrounded by a moat is riddled with ditches and ramparts. In the north, the mountain with the ancient settlement ends quite abruptly, and from its base there is a plain with bays and sagas. There is a deep hole on the western side of the settlement. Both according to its position and according to written testimony, the Nemerovskoye settlement, without a doubt, serves as a monument to a Russian city that existed before the Tatars. This city was not a city of Lithuanian Rus, because in the act of 1572 we no longer see a city, but a fortified settlement, and also because the fortified settlement is located beyond the border of Lithuanian Rus, not in the Lithuanian region. The settlement is called Kubenskaya Mogila. According to history, the Kuben princes appear during the time of the Tatars and disappear in the 16th century, and yet during this period of time the Russians could not build cities on the Vorskla. This again says that the city itself belongs to the pre-Tatar period, and the Kubensky prince suffered misfortune already at the site. We address the new Moscow population of Zhuravnaya Polyana. It began no earlier than 1655, but before the time when the clearing came into the possession of Perekrestov; in the survey of 1689, the Zhuravnoye landowners were already mentioned as residents of the village of Zhuravnoye. The first church in Zhuravnoye in the name of Archangel Michael after a settlement in the region of Cherkasy was built, in all likelihood, no later than 1660. After the estate was purchased from Grechany, a new church was built in 1722 by Osip Timofeevich Nadarzhinsky, and the one repaired twice remains the same to this day. In Lutishchi, the first Church of the Three Saints was founded no later than 1685, this shows the time of the population of Lutishchi, the same is evident from other circumstances. But after Lutishchi was taken away from Perekrestov, the Lutishchi church remained in the most pitiful position; the pious major Dimitri Raikovich renewed it in 1799, his sons decorated it with a generous hand. The Korsun Icon of the Mother of God was painted in 1721. Books: Triodion k. p. 1648, Apostle m. [p.] 1698 The metrics of the Zhuravino and Lutishchansky parishes begin in 1751, and confessional paintings - in 1763. On the right side of the Boromli and Trostyanets rivers, 16 versts from Akhtyrka, the large Trostyanets is located. Lands of Trostyanets in 1676 and 1682 were given on the estate to the Akhtyrsky colonel Ivan Ivanovich Perekrestov, and with a royal charter on January 25, 1685, they were given to him as a reward for his faithful service to the tsars Alexei Mikhailovich, Fyodor Alekseevich and the tsars brothers John and Peter. In 1696, the lands purchased by the colonel from the boyar children of the village were adjacent to Trostyanets. Lyudzhi, among the Radom and Boromen residents, where “the Krinichny farm was built,” and “the free Cherkassy came and inhabited 50 households.” In 1704, Trostyanets, along with other estates, was taken from Colonel Perekrestov to the treasury and around 1720 it was donated to the royal confessor, Fr. Archpriest Timofey Vasilievich Nadarzhinsky, born in Trostyanets. At Princess Sofia Alekseevna Golitsyna, of whom Fr. Timothy was an ancestor; the following note from Peter I to Fr. is still intact. To Timothy: “Send your brother-in-law to me without delay, if he has an urgent need to see me. Petrus." This note has not been published anywhere. Among the published letters of Tsarevich Alexei Petrovich, one is the following: “Most Gracious Sovereign Father! This day in the evening our spiritual father Timothy came to me and asked me to send his letter to you, the Emperor, secretly by express courier, without delaying an hour. And he said that the letter was about the most necessary matters. And I sent that letter to you to the Emperor in this package by express courier; but his letter is not signed. Your son Alexey. From Preobrazhenskoye village, 24 days in the evening of 1708.” One letter explains another, and both explain one of the most important matters. The brother-in-law the tsar is talking about is Pyotr Yakovlev, or Yatsenko, Kochubey’s zealous agent in denouncing Mazepa. Kochubey, deciding to inform the tsar about Mazepa’s treasonous plans, opened his enterprise to the Poltava colonel Iskra and Iskra’s relative, the Spassky priest Svytaila. This latter gave advice to send Peter Yatsenko, a baptized Jew, with a denunciation, as an intelligent and conscientious man, and, moreover, a relative of the royal confessor. The last circumstance was important because the messenger could use the royal confessor as an intermediary when reporting the matter to the king. The Tsar's note shows that the Little Russians' calculations were correct. Unfortunately, Peter did not entirely believe the denunciation and instructed Mazepa’s purchased friends Golovkin and Shafirov to carry out the investigation. About Yakovlev it was said in their decision: “To release Yatsenko, but so that he never returns to Little Russia.” The royal charter of 1710 gave Radomlya to Peter Yakovlev as his fatherland, and it is still in the possession of his Yakubinsky descendants. A beautiful stone church in the name of Archangel Michael was built here in 1805. father of the current owner Radomli. Trostyanets was given to Fr. Timofey, of course, out of respect for his long and faithful service and, in particular, for his sincerity in the Mazepa case. It is only necessary to add that Fr. Timofey bought a lot of plots of land in 1719 and 1720. from the Volkovsky boyar children and annexed it to the Trostyanets estate. As for the first church in Trostyanets, it was dedicated to the glory of the Ascension of the Lord and was built, in all likelihood, around 1660 and restored by Colonel Perekrestov. To this day, in the Trostyanets church there is a cross with the following inscription: “199 (1691) April 20 this cross was built by the Tsar’s Majesty’s steward Ivan Ivanovich Perekrestov, in his homeland the village of Trostenets, to the Church of the Ascension of the Lord. It weighs 161 spools.” Now in Trostyanets there is a stone church with three altars, of which the main one is in the name of the Annunciation of the Mother of God, and one side chapel is in the name of the Apostles Peter and Paul, the other is in the name of the Great Martyr Catherine. It was built by Joseph Nadarzhinsky, the son of Archpriest Timofey Vasilyevich. The stone Trostyanets church was founded according to a charter in 1744 and consecrated in 1750. The devout church builder and equally respectful son Osip Timofeevich in 1742. wrote to the bishop: “In our time, in the village of Trostenets, at the Church of the Ascension of the Lord for daily liturgy, as in previous years there were two priests, and now there are; and our late parent, the former Their Imperial Majesties, Sovereign Emperor Peter the Great and Sovereign Empress Catherine Alekseevna, confessor Protopresbyter Timofey Vasilyevich, bequeathed with his spiritual testament, for the continuation of daily service and for the greatness of the parish (in which there are up to three hundred residential courtyards), to be at that Church of the Ascension of the Lord for the three priests. Desiring to fulfill the behest of our parent, Your Eminence, I humbly ask, in the time shown by our toil to the above-mentioned church (so that the sacrifice of the Lord Virgin may be offered continuously all day long), to ordain as a priest the third Trostyanets deacon Dionysius Ivanov, and he will have something to live on in that parish, in addition to income, according to a special determination made by us enough." The pious request was fulfilled. Near the Belka and Boromlya rivers, 23 versts from Akhtyrka. Sloboda Belka is one of the ancient settlements of the Akhtyrsky Regiment. Its name comes from the squirrel animals, which are still found in its forests. In the old days, the settlement of Belka was located among a dense forest, of which even now the settlement counts up to 1,200 dessiatinas. In 1732, the priest of the Belchansk Nicholas Church, asking for the archpastoral blessing for the reconstruction and expansion of the Belchansk church, wrote that this church was built in 1675. According to local memory, the ancient church burned down with all its property. The current church was built in 1774. In the decree of the consistory of January 15, 1740, we see a characteristic feature of that time, expressed in the Belcean priest. “Akhtyrsk regiment of the village of Belkov, St. Nicholas Church, priest Vasily Afanasyev Skraga” complains that while at the Belkovsky church there are parishioners of 350 households and he, the petitioner, is ordained a vicar priest, his uncle does not give him income on the grounds that the petitioner’s grandfather, and his uncle’s father, allegedly before his death divided the parish among his five sons, of whom three died, the fourth in military service, which is why he remains the only heir – his uncle. The consistory satisfied the petitioner's complaint, although his uncle also pointed out that he himself built the church. The memory of the good priest was left behind by John of Gubsky, who served the church and parish from 1795 to 1839, i.e. 43 years old. Arrival in the new 2nd class state. According to the inventory of 1704, in the Belchan sotna there is “centurion Panas Peshtic”, and he has 250 Cossacks, but these are only Cossacks. According to the initial population, it contains settlements of two families, some Cossacks, such as: Boromlya, Zhigalovka, Ryasnoye, Krinichnoye, Brantsovka, Semerenki, Nikitovka; others, belonging to the Moscow settlements of the military line, are as follows: Slavgorodok, Pozhnya, Dernovaya, Lyudzha, Polyanoye. On both sides of the Boromli and Krupina rivers, 32 versts from Akhtyrka. “According to our decree, this is what the royal charter of December 19, 1659 says, along the Belogorodskaya line, between Volny and Oleshny, on the river. Borovna, Cherkasy settled again, Ataman Korney Vasiliev and his comrades 425 people. and they built a city in that place; but arable land and any other land has not been allocated to this day.” It is prescribed to rewrite Cherkasy and allocate land to each of the privates “in eighths per field, and in two in the same,” the ataman “ten tens,” and the esauls “nine.” In 1660, an inventory was delivered to Moscow to “the city of Boromlya and the Cherkasy regimental service.” Thus, Boromlya was founded in 1658. The name of the city, which Boromlya bore for a long time, belonged to it not only due to the fortifications that were in it, as in many other settlements, but also due to the significant number of inhabitants. Its population was so significant that already in the first years of the 18th century. We see 6 churches in it, and since 1761 there has been spiritual rule in it. Nowadays there are 4 churches left in it: in honor of the Nativity of the Virgin Mary, Trinity, Nativity of Christ and the Holy Cross, and in the past there were also Nikolsky and Resurrection churches. The cathedral church of Boromli was the church in the name of the Nativity of the Virgin Mary. Thus, according to the acts of 1689–1703. “The city of Boromli, the Cathedral Church of the Nativity of the Virgin Mary” is already known, Archpriest Vasily Ivanovich Novoselsky and two priests. In 1725, parishioners, in a request for permission to build a new cathedral church, wrote: “This cathedral church was built in this city of Boromli, 80 years old or more.” Consequently, the first cathedral church of the Nativity of the Virgin was built in Boromlya no later than 1650, and the second was consecrated in 1725. In 1803, they began to build a stone Nativity church, and then, as this last one was not yet completely finished, in 1811 the wooden church burned down with its utensils and church papers. The main manager during the construction of the new church was Archpriest Semyon Belitsky, a descendant of the Kotelev foreman Belitsky, known under Charles XII, who owned plots of land; More than others, Lieutenant Nikolai Ivanovich Karpov, one of the descendants of the priest’s elder Stepan Karpov, provided benefits; The position of trustee was assumed by Stepan Alekseevich Mikulaev and Pavel Yakovlevich Sukhachev. At the same time as the Bogorodian Church in 1811, the Boromlyan Resurrection Church burned down, the dates of which begin in 1775. It is proposed to build a warm church in honor of the Resurrection of Christ in the bell tower of the Church of the Virgin Mary, the stone construction of which was recently completed. The exact time of the founding of the Trinity Church in Boromlya is unknown. According to the act of 1689, Boromlya Trinity priest Ivan Andreev is known. Then we see the priests of the same church in 1714–1717. Vasily Ivanov, in 1721–1731. Onisima Ignatiev. In 1775, under priest Andrei Belitsky, the Trinity wooden church burned down with the exception of one side-altar; a church was temporarily built from its remains and consecrated. In 1810, they began to prepare funds for the construction of a stone church; in 1818 they laid the foundation for it, in 1828 it was roughly built, but for perfect finishing they asked for and received 2000 rubles as an allowance from the commission of theological schools. banknotes; The church was consecrated in 1833. According to the first construction, the Church of the Nativity of Christ dates back to 1680. According to the act of 1696, the Boromlyan Nativity priest John is known. The stone Nativity Church, which began construction in place of the wooden one in 1814, was consecrated in 1844. The Nativity Church attracts attention especially with the ancient icon of St. Nicholas, which came here from the abolished St. Nicholas Boromlyansky Church. The icon of the Saint has long served as an object of general reverence for the Boromlyans. On the icon case it is dated 1680, the icon is covered with a silver chasuble. The St. Nicholas Church, to which it belonged, known from papers from 1696, undoubtedly existed before that time. A throne in honor of St. Nicholas is being built in the new Nativity Church. The Boromlyansky Church of the Exaltation of the Cross of the Lord is mentioned in the acts of 1696 and 1726. In the decree of the consistory of March 29, 1742, two priests of the Vozdvizhenskaya Boromlyan Church are already visible. The decrease in the population of Boromlya after 1800 occurred because, due to the lack of land of the Boromlyans, a significant part of them moved to the Yekaterinoslav province. The means of subsistence are obtained here after arable farming from the crafts of pottery, shoemaking, tailoring, carpentry, weaving and blacksmithing. There are four fairs in the settlement: on the first day of St. Thomas Week, June 29, September 14 and December 9. The rural school that now exists in Boromlya, where the cathedral priest and his cleric teach children, is justly famous for the special successes of its pupils. For our part, we must say that there has been a school at the Boromlya cathedral church since ancient times, and this old-time institution does not belong to Boromlya alone. One of the natives of Boromli, Sumy hierodeacon Mark Mushenko, before his ordination as a hieromonk in 1744, gave the following testimony about himself: “After the death of his father, he remained for 5 years and in 709 he went to school, in the same city. Boromla, Church of the Nativity of the Virgin Mary to school, to the then sexton Ivan Yevchenko, by his own will.” Another Cherkashenian, born in the village. Krinichny, a monk of the Sumy monastery Dorofey in 1749 stated: “He is 30 years old; He was trained in book reading and singing by the Akhtyrsk regiment. Trostenets of the Ascension Church by the sexton Peter, who is now a priest; and to study Russian grammar he was a sexton at church schools.” These two readings are very important; they say that both in Boromlya at the cathedral church, and at other churches of significant Cherkassy towns, already around 1700 there were schools, and the teachers of the schools were sextons. Hence, there is no doubt that the expression, so often found in cases of the ordination of Cherkassy deacons and priests of the old days, “trained as a sexton,” means the same thing as trained in a church school. And this gives quite pleasant thoughts about the education of the clergy of Sloboda Ukraine of old times. According to the documents, it turns out that the establishment of schools in the churches of Sloboda Ukraine is contemporary with the population of Sloboda Ukraine itself, and that this excellent institution was brought by the Cherkasy people from across the Dnieper, where the union forced them to start writing books early in order to be able to fight the preachers of the union - the Jesuits. Here are three examples of the fact that the establishment of schools at churches belongs to the sufferers of the union. The monk of the Arkady Hermitage, Ioannikiy, before his ordination as a hieromonk of the Intercession School Monastery in 1740, testified about himself: “He is a Little Russian by birth, born in the Gadyatsky regiment in the village. Ryabutovka; his father Sidor was a clerk in the same village near the Peter and Paul Church; He Ioannikiy, studying Slavic literacy, went to different places from the age of 27 in the rank of Dyakov; He was taught Russian writing, reading and singing by the mandarin clerk Pavel.” In the same case, the Svyatogorsk monk Paisiy testified: “He was born in the Lubensky regiment, in the village. Bievtsy; taught reading and singing in various schools by clerks; and according to the study, he was a Poltava regiment in the rank of colonel in the village. Zhukah at the St. George Church as a clerk, according to Cherkassy custom, at school, 9 years old.” Deacon s. Grunki Alexei Kulikov, before his ordination to the priesthood in 1743, testified about himself: “He was born in the village. Kapustyantse Kyiv (now Poltava) diocese; his father Semyon in the village. Kapustyanets at the Vozdvizhenskaya Church, according to Cherkassy custom, was a sexton; and he Alexey lives in the village. Grunke at the St. Michael Church in the school; I haven’t been to the Kiev Slavic-Latin schools to study Russian literacy, but in that diocese, those who wish to do so out of good will study at the school.” From the disasters of the Boromlyans of the 17th century. only one thing is known, which they suffered from the Tatars in 1668. Near the Boromlya river and its bay, 42 versts from Akhtyrka. Zhigalovka, one of the ancient settlements, was once a town with a population of hundreds. Zhigalovka is called a village according to the act of 1681, and according to the acts of 1714–1716, two priests Parthenius Yakovlev and David Ignatiev are located at the Zhigalovka Church of the Intercession of the Most Holy Theotokos. Nowadays there is a stone church in Zhigailovka, which was consecrated in 1836. The trustee during its construction was the state peasant Kliment Ignatenko; Church warden Andrei Lesnyak arranged an iconostasis, and he also donated several other things. 35 people died from cholera in 1847, and 51 people in 1848. The number of parishioners in 1750 – 821 men, 753 women, in 1770 – 1180 men, 1136 women, in 1790 – 1283 men, 1248 women, in 1810 – 1331 men, 1449 women, in 1820 – 1421 men, 1530 women, in 1830 – 1437 men, 1609 women, in 1840 – 1350 men, 1458 women, in 1850 – 1339 men, 1540 women. floor. Including in the village of Chernetsky economic Cherkassy there are 78 male souls. gender, in two Cherkasy farms there are 67 male subjects. floor. One of the best villages of fertile Ukraine. It is located on a semi-mountain, surrounded on three sides by water and beautiful groves; in all the dachas the soil is pure black soil, the most fertile; in every plain one can find a source of pure water; The forest is mostly construction. According to the revision inventory of 1732, the Cherkassy, ​​subjects of the city of Kondratyev, were settled in Ryasnoye on granted land in 1670; The construction of the first school of good morality in Ryasnoye - the Church of God - dates back to the same time. The inventory of 1804 says that the stone wooden church that existed before the current one was built in 1732. In 1732, an antimension was actually issued, consecrated by Archbishop Dosifei, with the following inscription: “For the Krasnopolsky district of the village of Ryasnago in the church of the Great Martyr Demetrius.” This church had three altars. The main one, or middle one, was dedicated to the name of the Holy Great Martyr Demetrius the Myrrh-Streaming; the southern aisle was in the name of the Apostle Andrew the First-Called, and the northern aisle was in the name of the Equal-to-the-Apostles Kings Constantine and Helen. The monument to this three-altar church is three stone chapels and the decree of the consistory on July 5, 1736 with the inscription: “To the village of Ryasnoye, the Church of Dimitrievskaya will come.” But the church of 1732 was not the first church in the village of Ryasnoye, or more precisely, 1732 was not the year of the foundation of the church, but the time of its renewal. a) The church archive contains: a manifesto on the death of Peter I and the accession of his wife Ekaterina Alekseevna to the All-Russian throne, printed on January 28, 1725; manifesto on the death of Empress Ekaterina Alekseevna, sent on May 12, 1727; manifesto of the oath to Peter II, printed on May 7, 1727. b) In the inventory itself of 1804 it is written: “There are three antimensions, thin canvas, the first given to this church from the Most Reverend Archbishop Dosifei in 1732, strong in everything, the second and third - from the Most Reverend Bishop Epiphanius in 1694.” Consequently, it is clear that the altar altars were consecrated no later than 1694. c) The same is indicated by the Lenten Triodion of 1693, located in the church library, on which the inscription says: “To the Dimitrievskaya Church of the village of Ryasnago, to the ancestry of the steward and colonel of the Sumy regiment Andrei Gerasimovich Kondratyev,” i.e. the same one who was killed in 1708 by the schismatic gang of the rebel Bulavin on the Don. In addition to the aforementioned Triodion, ancient books are preserved in the current church: Gospel in sheets, 1697, another, 1748, colored Triodion, 1692, Missal, 1747. In 1814–1815 In Ryasnoe, a stone church with three former thrones was built through the diligence of the owners Dimitri Andreevich and his son Konstantin Dimitrievich Khrushchev. The new magnificent church was consecrated by Akhtyrsky archpriest Theodore Shcherbinsky in October 1816. Currently, divine services are performed on the middle altar alone, dedicated to the honor of the Holy Great Martyr Demetrius (the Myrrh-Streamer); The thrones located in the southern and northern sides of the church, through the zeal of the beneficent landowner Konstantin Khrushchov, are updated and brought into splendid condition. The church is distinguished by rich utensils. Confessional paintings and metrics of the Demetrius Church. Ryasny begin in 1739. According to the census of 1732, there were 412 male souls in Ryasnoye. floor. According to the statements, the number of parishioners, residents of Ryasnoye, Aleksandrovka and Taratuta, in 1730 – 578 men, 558 women, in 1750 – 619 men, 603 women, in 1770 – 660 men, 674 women, in 1790 – 700 men, 708 women, in 1810 – 744 men, 772 women, in 1820 – 673 men, 732 women, in 1830 – 673 men, 655 women, in 1840 – 688 men, 773 women, in 1850 – 903 men, 1007 women. floor. 44 people died from cholera in 1848. In total, the parish now consists of 903 men and 1005 women. floor. In different dachas of this estate there are several graves that look like an oblong mound called a mound. Of these, three are noteworthy, which have long been called the Blue Graves. It is believed that they bear the name of Golub, the famous centurion of the Krasnopol Cossacks. One of the farms belonging to Ryasnoye is called Sagaidachny, and here there is an ancient road known as the Sagaidachny Way. The old people remember with fear the dense forest that used to be near Ryasnoye. In the grove, still intact, known under the name Kelembetova, in 1831, after heavy rain, there turned out to be a fairly clean cave, 6 fathoms long, 11/2 fathoms high. At the end of it, three crosses are carved on the wall. This cave was, of course, a hangout for a gang of the Tatar Kelembet, and later tramps from Cherkasy, known in the region as barge haulers, took refuge here. Here is what Mikhalon wrote in 1550 about the path of eastern merchants to Russia and Poland: “When merchants, in order to avoid a double crossing of the Dnieper and paying duties to the king, leaving the old road going through the king’s possessions, go down from the gates of Taurida (Perekop) and head straight to Muscovy to Putivl, or return from there through impassable steppes: it often happens that they are robbed, to whom they will fall into the hands of, among other things, the robbers wandering around in those places.” From the very beginning and to this day it has not been in vain that the name of Slavgorodok has been borne. At first it was a fortified place with boyar children, gunners and archers. Akhtyrsky Colonel Ivan Perekrestov, according to the royal charter of 1686, bought the lands of Slavgorod from the boyar children of the Volkov service and settled them with Cherkasy. In 1705, these lands were taken over by the king. There was a time when there were four churches in Slavgorodok. The Akhtyrsky administration stores the metrics of the Slavgorod settlement: a) for 1753, the churches of Nikolaevskaya, Trinity, Arkhangelskaya and Vvedenskaya; b) for 1760, the first three churches. In 1730, an antimension was issued to the Church of St. Nicholas Slob. Slavgorodok. The St. Nicholas Church, damaged by the fire of 1760, was dismantled in 1788 due to the fact that the landowner Major Timofey Nadarzhinsky, having another church, refused to rebuild the dilapidated church; The decree ordered that “useable timber should be sold for a church building, but those not suitable for the building should be used for the church fence or for baking prosphoras that were inside the St. burn the altar and pour the ashes into the river, put a frame in place of the throne, and erect a cross on it; the priest and the cleric are to be included in the remaining church.” The Arkhangelsk Church, according to local memory, stood where the marble monument now stands over the ashes of Major General Alexei Ivanovich Korsakov. According to the 1764 statement, it was built in 1744. For the affairs of 1756, the priest of the Vvedenskaya Church of the Slob is known. Slavgorodka Damian Vlasov. Both churches have long been closed and dismantled. By 1789, there was already only one Trinity Church left in Slavgorodok. In 1764, the priest of this church, Elisey Fedorov, testified that this church was built in 1732 by the Cherkassy subjects of the landowner Sofia Matyushkina and that before and now there was one priest with one sexton; “There are no ordained sextons and sextons, since no one wants to be ordained in the small parish, and the priest sends, according to Little Russian custom, with a hired commoner.” In 1807, landowner Varvara Nadarzhinskaya built a stone church here in the name of the Holy Trinity with the same bell tower. In 1843, Sofya Alekseevna, Princess Golitsyna, nee Korsakova and great-granddaughter of the Nadarzhinskys, restored this church: a new iconostasis, two icon cases in the vestibule, a parquet floor in the altar, alabaster images of the Archangels Gabriel and Michael, St. Alexis, and martyrs were placed in the niches of the outer wall Sofia and Alexandra, martyr. Barbara and Catherine, Ap. Peter, St. Basil and the martyr Victor. These are the angels of the family members of the good princess. In its current form, the Slavgorod church is a very beautiful church. Number of all parishioners: in 1730 – 604 men, 580 women, in 1750 – 774 men, 742 women, in 1770 – 968 men, 992 women, in 1790 – 981 men, 1087 women, in 1810 – 1318 men, 1328 women, in 1830 - 1373 men, 1517 women. in 1850 – 1168 men, 1200 women, including 68 men and 70 women servants. floor. Up to 20 people died from cholera in 1831, and 68 people in 1848. The first settlement of the lands of Pozhnya must be dated back to the reign of Alexei Mikhailovich: extracts from refusal books for granting lands to the ancestors of the current generation for various merits, for example, for the fact that another served on his horse and with his own samozhar, date back to the time of Tsar Alexei Mikhailovich. The founding of a parish and a church in Pozna in the name of the Intercession of the Blessed Virgin Mary dates back to 1660, as can be seen from the official tale found in the archives of the former Bogodukhovsky spiritual board, given by decree of the consistory in the presence of the Volnovsky spiritual board in 1764 on May 2 days by the Pozhnyan priest Alexei Popov. Here the ordained priest testified: “This Church of the Intercession was built in 1660 by the cost and efforts of that village of Pozhny and the villages of Verkhopozhny and Porozka by various landowners, ordinary people from the same palace, and parish people of the same church.” Forty years before this, the old-timers saw a dilapidated wooden monument - an ordinary reminder of the existing church. The church that preceded the current one was wooden with five domes and a cross on the moon; old-timers, who had seen the dilapidated monument of the first church for 40 years, no longer remembered the time of construction of the second church; its charred walls spoke only of the fact that it was touched by fire. In 1823, with the blessing of the Bishop Paul of blessed memory, through the efforts of parish priests Luka Malyarevsky and Peter Chodsky and at the expense of the parishioners, a stone, now existing church was founded in place of the old wooden one; Construction continued for ten years, and in 1833, with the blessing of the Right Reverend Innocent I, divine services were opened in it by the first present member of the Akhtyrsky spiritual board, Archpriest John Chudnovsky; from the beginning to the end of the construction, in addition to the aforementioned parish priests, Mikhail Larionov Ragulin, who was then the church leader of the village of Pozhny, contributed a lot to the work with his labors, looking after the workers and materials and partly with his property, who died soon after the consecration of the new church. The former zemstvo police officer at that time, the parish landowner, captain Andrei Vasilyevich Belogrudov, helped a lot in the success of the construction of the church with his influence on the parishioners; he donated up to 2000 rubles. assignments for the construction of a new iconostasis. Both the construction of the stone church now existing in this parish, and the decent decoration of its interior and exterior in the following time, for the most part depended not on private individuals, but on the mutual consent of the parishioners. So, when the iron roof and external plaster of the new stone church required about 1000 rubles for renewal. banknotes, then the parishioners, driven as much by their zeal for the splendor of the church of God, as much as by the need to protect their church from further damage, without resorting to any outside help, themselves invented means, not burdensome for anyone, to restore the church. The metrics of the Church of the Intercession in the village of Pozhny begin in 1753. In the parish of the village of Pozhny there are currently 1170 men and 1206 women. gender, including in the village. Reaping of state-owned peasants - 457 men, 452 women, owner-owned peasants - 47 men, 46 women, in the village. Porozke – 233 men, 240 women. state-owned peasants; 5 men, 12 women subjects of Cherkassy; in the village Demyanovka – 112 men, 134 women. subjects of Cherkassy; in the village Verkhopozhne – 270 men, 266 women. state-owned peasants. Previously it was: in 1730 – 789 men, 763 women, in 1750 – 878 men, 864 women, in 1770 – 960 men, 925 women, in 1790 – 1065 men, 1075 women, in 1810 without Porozok – 920 men, 936 women, in 1820 – 1008 men, 1010 women, in 1830 – 1084 men, 1085 women, in 1840 with Porozok – 1264 men, 1380 women. floor. 43 people died from cholera in 1831, and 80 in 1848. In addition to the daily blessings of God, the parishioners saw the special mercy of God during the time when they, from 1823 to 1833, labored in the construction of a stone church. During the lean years of 1824 and 1830. they not only had needless food for themselves, but also sold grain to others at favorable prices; in 1830 and 1831, when cholera first struck the region and when several victims fell daily in the surrounding parishes, cholera was known in the local parish only by rumor, and no one experienced the deadly effect. Even in 1847 and 1848, when the epidemic was raging everywhere, this parish suffered a smaller loss in comparison with others, namely: out of 2,400 souls of both sexes, 106 people died from the epidemic in two years. The Providence of God manifested itself noticeably about forty years ago over the inhabitants of the state-owned village of Porozka, who are now a parish of this church. Residents of Porozk, including 250 male souls, foreseeing the imminent need to help parishioners with their duty during the construction of a new stone church in the village of Pozhnya, in 1806 they moved from Pozhnyansky Pokrovsky to the Slavgorod Trinity parish, where the church was new stone. The Lord did not tolerate guile: after the inhabitants of Porozka, from selfish views, transferred from their native parish to someone else’s, a menacing cloud with torrential rain, strong storm and hail, bypassing adjacent fields, broke out over the field of these residents and not only destroyed the sown grain, but even in the pounding wedge according to the system of Trepillian arable farming, where there was fresh plowing, washed away the top fertile layer of earth (chernozem) and left only clay in place, so that even now, after more than 40 years from the time of this incident, the traces of devastation were not completely erased: the field covered by the cloud, which had been the most fruitful until that time, became lean. This is well remembered by all the residents of Porozk, who in 1833, when a new stone church was consecrated in the village of Pozhne, again moved to the parish of the Church of the Intercession. On the Dernovaya River, it was formed at the same time as Pozhnya. In an extract from the land survey book given on November 5, 1700 to the priest and members of the village. Dernovoy, we read: “By decree of V.G. Ivan Lavrentievich Petrov gave an extract from the books of his letters and measures and land surveys to the Volnovsky district with. Der-novago to the Georgievsky priest Ivan Vasilyev and to the landowners of that same village... And in the scribe books it is written: in the village of Dernovna there is the Church of the Great Martyr. George; near that church priest Ivan Vasiliev; the court of his priests draws lots; behind him is the priest of local church land, twenty quarters of arable land in the field, and in two the same; hay cuttings forty kopecks; that estate was registered for him in the year 188 (1680). According to the census of 1732 in Dernovoe, the Cherkassy subjects of Ivan M ihal. Kukolevsky, 73 male souls, settled in 186 (1678). From here we see that there was a church in Dernovna back in 1680. From the deeds it is clear that in 1721 there was already another church in the name of the Great Martyr. Barbarians. This year, landowner Daniil Perekrestov asked and received permission for the site of the dilapidated Church of the Great Martyr. The barbarians built a new one in honor of the same century. martyrs. The currently existing wooden church of the Great Martyr. George was built in 1795 and consecrated in 1797. In 1806, a new iconostasis with carvings was built through the efforts of priest Nikifor Kramarev, and he also replaced the tin vessels with silver ones, and the embossed vestments with brocade ones. The current clergy owns 20 dessiatines. land according to the above extract of 1700 and 15 dess. new position. Since the old quarter contained 11/2 of the current tithes, and the quarter in the field and in two therefore meant three half-tithes or half-a-tithe in each of the three fields, then the scribe’s arable land at the Dern church should be 30 dessiatines. and, in addition, mowing for 40 kopecks. But here is another document according to which church property has not yet been returned to the Dernovsk church. “In 1721, to the Volnovsky district of the village of Dernovny, the Yegoryevsky priest Mikhail brought for a note in Volny to serf affairs an unrecorded entry, which was written before the state of serf affairs in 1709, and was not recorded for serf affairs for the burden, and beat Him with his forehead to the Imperial Majesty so that this entry could be recorded in Volny for serf affairs in the books and collect duties by decree. In this entry it is written as follows: “In the free town of the village of Neshchakha, the landowners Averyan Kuchinin, Kupreyan Nikonov, Mikita Belokopytov, Kodrat and Ivan Tolmachev, with comrades of 30 people, we gave to our parish priest, St. George’s priest, Mikhail, to commemorate his parents, to dam the river. Beggar, below our old brother mill, or wherever, a mill with all its buildings, and having built that mill, his priest and his wife and children and grandchildren will own forever; and from now on, we, the landowners and our wives and children and grandchildren, must not interfere with him in that mill and do not expel him in any way, and do not give in to anyone or sell him, and do not beat him about the turn, and in that case he will not get grub. And if we are landowners or our wives and children and grandchildren do not resist this record, we will teach to stand up for that mill, or we will sell it to someone, or we will teach to beat our heads about the turn: and he and his children will take the landowners, whose names are recorded and not recorded, for a penalty, whichever of us will not resist, 20 rubles each... And we will become the landowners and his priests to catch fish. And to that mill it’s up to him to cut down the wood and brushwood in our Nishchakhsky dachas for the children and workers to build the building. And during this recording there were mountain dwellers. Aleshni boyar children Anton Titov, Martin Zbitnev, Ignat Meroshnik; And that’s what Khotmyzhsky Dmitrovsky sexton Alexey Popov heard. And this entry was written by the church deacon of the village of Brantsovki, Ilya Ivanovich, in the summer of 1709 February. 11 d. To this entry Volnovsky Nikolaevsky priest Prokhor instead of Averyan Kuchinin, Kupriyan Nikonov, Kodrat Tolmachev and comrades, at their request. Alexey Popov had a hand in hearing.” Number of parishioners: in 1730 – 439 men, 417 women, in 1750 – 688 men, 663 women, in 1770 – 735 men, 714 women. (in Dernovna there are 120 men, 113 women of one-household peasants, 230 men, 231 women of owning peasants; in the village of Polyanoy - 385 men, 370 women of one-household peasants), in 1790 - 760 men, 750 women, in 1810 - 962 men, 976 women, in 1830 – 1089 men, 1102 women, in 1850 – 531 men, 577 women. floor. The Dernovsky parish decreased due to the formation of a special Polevsky parish. Up to 70 people died from cholera in 1831, and 45 people in 1848. On the river Lyudzhe, 26 versts from Akhtyrka. In the survey statement of 1699, part of the lands of the “village of old Lyudzhi of the Volnovsky district” is shown among those purchased by Colonel Perekrestov from servicemen of the Volnovsky service. In the act of 1686, old Lyudzha is also called a village. According to the statement of 1764, the Church of St. Cosmas and Damian in the village. Ludzhe was built in 7183 (1675) and at the same time 40 quarters of land in the field, i.e. 60 dessiatines, were allocated for the church, but this land later passed into the hands of the parishioners; in 7188 (1680) an extract from the land survey books of Prince was issued to the Lujan Church. Peter Khovansky for 30 quarters of land, i.e. 45 dessiatines. with hay fields. According to the case of 1759, it is clear that in that year, by the definition of the Right Reverend Joasaph Mitkevich, three single-palace s. Luji were excommunicated from the Holy Communion. secrets “for the beating of the Lujan priest John Chodskago.” Number of parishioners: in 1750 – 778 men, 768 women, in 1770 – 825 men, 840 women, in 1790 – 863 men, 920 women, in 1810 – 878 men, 944 women, in 1830 – 926 men, 1010 women, in 1840 – 799 men, 860 women, in 1850 – 774 men, 830 women. floor. The settlements of the IV district consist partly of settlements of the Moscow military line and of settlements of Trans-Dnieper immigrants. The former include, according to the original population, Krasnopolye, Pushkarnoye, Mezinovka, the latter – Zlodeevka, Ugroed, Turye, Samotpoevka, Grechanikovka, Uspenskoye (Efremovka), Vidnevka, Yasenok. On the river Syrovytka and Zakobylye, 76 versts from Akhtyrka. The boyar children of Krasnopolye, so often mentioned in ancient acts, themselves say that Krasnopolye was originally a Moscow settlement and was probably founded at the same time as Volny under Tsar Mikhail Fedorovich. Later, the Cherkasy people settled here. The boyar children little by little sold their plots and went to different places, so that already in 1706 there were no boyar children in Krasnopolye, and the population consisted of Cherkasy. Krasnopolye in the old days was a significant place of the Sumy regiment. It was a city both because of the fortress that was here and because of the government that was in charge of the district; there was also spiritual rule. The cathedral church of Krasnopolye was the Church of the Assumption of the Virgin Mary. According to the acts of the Sumy Dormition Monastery, back in 1668, “the most honorable Mr. Father John Ivanovich Archpriest of Krasnopolskaya” is known, who was a witness during the sale of plots of land and a mill “in the mountains. Krasnopolye to honest father Avram Grigorievich” by Sumy Colonel Gerasim Kondratyev. Krasnopolsky priest of the Assumption Church Cathedral Kirill Martinov, son of Sumy Archpriest Martin Maksimov, was known in 1726–1730. as one of the most zealous benefactors of the Sumy Assumption Monastery. In the current Assumption Church, which was built through the efforts of the priest Stroevsky, three Gospels of the p.m. are kept, one from 1677, another from 1685, the third from 1748; Anthologion l. p. 1693. Afterword to this anthology: “Printed by the third, it has already been thoroughly studied, distributed and corrected with the Hellenic true editions. We pray with tenderness that if anyone is not skillful in speech and is not decent, or some kind of self-seeker, sins will be found in this book, without judgment or reproach for those who labor in love”; Triodion colored m. p. 1680, Triodion Lenten m. p. 1684; Service book c. p. 1737, m. p. 1744, ch. p. 1747; Osmoglasnik m. p. 1746; Ruler ch. p. 1747; Akathist to the Great Martyr. Varvara part [p.] 1749; Apostle m. [p.] 1748 In addition to the Assumption Church in Krasnopolye in the old days there were also Mikhailovsky, Resurrection and Nikolaevsky churches. “Sumy regiment of the mountains. Krasnopolye Church of the Archangel Michael Fr. Pavel Abramovich Stroevsky" in 1722 and 1727. sold to the Sumy Monastery for a reasonable price the same lands that his father, the priest Avram, bought from Colonel Kondratyev in 1668. Thus, there is no doubt that the Mikhailovsky Church existed back in 1668. Resurrection priest Vasily is known from the act of 1685, and priest Ivan Semenovich Trepovskoy in 1730 and 1744. donated land to the Sumy Monastery. Both churches, Mikhailovsky and Resurrection, have long been abolished. There were 66 dessiatines of church land at the Nicholas Church, 33 dessiatines at the Assumption Church, and according to the 1799 statement, the Krasnopol Assumption archpriest owned the Stupovsky farm with 32 men, 25 women, a khut. Grebensky with 15 souls men, 10 women, farm. Yarkovsky and Petrovsky with 16 souls male, 16 female. According to the confessional lists in the Krasnopol parishes it appears: in 1739 in the Assumption Cathedral - 262 men, 252 women, in Nikolaevsky - 407 men, 376 women, in 1745 in the first - 197 men, 195 women, in the second - 249 men, 228 women, including subjects of Cherkassy - 157 men, 140 women. gender, in Arkhangelsk - 215 men, 210 women, including Cherkasy subjects - 69 men, 67 women. gender, in Voskresensky - 87 men, 82 women, and in total - 748 men, 715 women. floor. 65 versts from Akhtyrka, on Sukhodol. Pushkarnoe, whose current residents belong to Count Sheremetyev, got its name from the old artillery gunners. Pushkarnoye is called a village in Krasnopolsky district in the royal charters of 1688 and 1700; the latter says that various boyar children sold their plots in the village of Pushkarny to Colonel Andrei Kondratyev. Thus, it is certain that Pushkarnoye was first a settlement of boyar children and then a settlement of Cherkassy subjects, and that there was a church in Pushkarnoye before 1682. The current church with two altars, the main one in the name of St. Peter and Paul, and the limit one - in honor of the Nativity of the Virgin Mary, was built in 1735, while the metrics of the Peter and Paul Church begin in 1730, and the Mother of God - in 1749. ZLODEEVKA – UPPER SYROVITA At the top of the river Syrovatki, or Syrovitsy. By a royal decree on October 9, 1716, “the village of Zlodeevka and in it one hundred households” of the auxiliary Cherkasy regiment of the Sumy regiment were given to the Volos colonel Apostol-Kigichev for his service and his banners in the Turkish war of 1711. According to the 1732 census, Zlodeevka and Ugroed were inhabited “more than 80 years ago,” therefore, in at the same time as Sumy. The name Zlodeevka makes it clear that its first settlers crossed from Zlodeevka on the right side of the Dnieper, which is near Tripolye and Sozeevka3. The first church in honor of the Intercession of the Virgin Mary was built in Zlodeevka, otherwise Verkhnyaya Syrovitsa, probably in 1660. The current Intercession Church was built in 1801. Here is the Gospel l. n. 1670, donated, as the inscription says, by Ataman Semyon Zichenko; Akathist to the Great Martyr. Varvara, part 1740, Service Book, part 1747, shroud painted on silk in 1729, gift of Colonel Philip Apostol-Kigichev. Since 1822, the utensils and all accessories of the St. Sergius Church closed in Zakobylye, whose metrics begin in 1760, were transferred to the Syrovitsky church. According to the statement of 1732, there are 203 male souls in Zlodeevka, 143 male souls in farmsteads, and in the village. Semenov (aka Popovka) “Mr. Vasily Semenov, settled about 50 years ago” (hence, 1682) - 32 souls husband. According to the confessional paintings of the Intercession Church in the village. Syrovitsy showed in 1739 spiritual - 11 men, 6 women, Polish-Lithuanian Commonwealth of Cherkasy - 182 men, 196 women, subjects of Cherkasy - 235 men, 187 women, and in total - 428 men, 389 women. floor. In 1745 there were: clergy - 5 men, 3 women, Cherkasy subjects - 277 men, 250 women, and in total - 282 men, 254 women. In 1755 – 366 men, 360 women. floor. On the river Syrovatka and on the old road from Sumy to Kharkov. This is one of the settlements of the Sumy Regiment not of old times. The metrics of the Samotoev St. Nicholas Church begin in 1745, and confessional paintings - in 1767. In 1784, a new wooden church was built, but it burned down in 1824. Timofey Romanovich Podolsky, who owns up to 100 souls. floor in Samotoevka, instead of the burnt church, he decided to build a stone church in his village of Grechanikovka, which belonged to the Samotoevsky parish. Only a chapel was built in Samotoevka, but it burned down along with all the utensils of the former church in 1839. Priest John Borisenkov received permission to build a stone church in Samotoevka. But funds were very scarce. It took a lot of zeal and faith to bring the matter closer to the end. But the Lord is close to all who sincerely call upon Him; He is ready to give help to faith and gives it when and from where it was not expected. The Samoto Church was completed and consecrated in the name of St. Nicholas in 1845. Help for the holy cause was sent in a special way. The Moscow merchant Babashev died in Samotoevka while traveling from Sumy to Moscow. At the request of priest Bori-senkov, the relatives of the deceased donated 1000 rubles to the Samotoevsky church. banknotes, iron for 2000 rubles. banknotes, for the construction of the iconostasis 2500 rubles. banknotes. This is how faith is helped! In 1730 there were 290 men and 245 women in the parish, in 1750 there were 604 men and 580 women. In 1757, in addition to the clergy and military (or nobles), there were 146 male, 110 female Cossack employees, 247 male, 224 female Cossack assistants, 260 male, 223 female Cherkassy subjects. showers, and in total - 662 men, 581 women. Then there were all the parishioners in 1770 - 880 men, 860 women, in 1790 - 973 men, 956 women, in 1810 - 1075 men, 1076 women, in 1820 - 1022 men, 1011 women, in 1830 - 1123 men, 1202 women. floor. After the formation of the special Grechanikovsky parish in 1850, there remained 727 men, 780 women, including 511 men from state-owned peasants, Gryaznaya, where the St. Church was located, is now considered part of the parish. Nicholas, and with him parishioners in 1730 - 260 men, 240 women, in 1750 - 148 men, 125 women. The church has been closed for a long time. 30 people died from cholera in the Samotoevsky parish, in 1848 - 45 people and in Grechanikovsky - 35 people. Bogodukhovsky district. I District The first Bogodukhovsky district contains settlements of two kinds - Cherkassy and Russian. Cherkassy settlements: mountains. Bogodukhov, Bolshaya Pisarevka, Yamnaya, Kozeevka, Matveevka, Old and New Rabin, Yablochnoye, Leskovka, Ivany. Russian or Moscow settlements: mountains. Volny, Soldatskoye, Stanichnoye, Tarasovka, Gnilovka, On the river Merlot 58 versts from Kharkov. In the description of the border guard posts in 1571 we read: “1st watchman to the top of Oleshanka Udskie, and move the guard to the right (towards the southeast). The Murafsky Way to Merla to the Diakov fort is 20 versts. And on the left they move down the Udam, to Olenya Ford, 20 versts.” 20 versts from the top of the Olshanka River, on which the settlement is now located. Olshanaya, on the river. Merlot is now located in the mountains. Bogodukhov. And so in this very place in 1571 the Dyakov prison turned out to be; Whether this place in 1571 was a residential place for border military guards, or whether it remained only a memory of the fortress that was here, is not clear from the painting of 1571. The foundation of the Cherkassy city on this place, or as they used to say, on the Bogodukhovskaya Gati, dates back to 1667, but according to the Chuguev correspondence we will see that the Cherkassy settled here much earlier than 1667. To this day, the remains of the rampart that, together with the moat and wooden palisade, made up the Bogodukhov fortress are visible. In 1785, this fortress was described as follows: “in that city there is an earthen rampart with a circumference of 481 fathoms, a height from the horizon of one fathom, and a width of three fathoms when laid; around it is a dry ditch three fathoms deep and five fathoms wide. made in ancient times, stands on level ground; it contains a wooden cathedral church in the name of the Dormition of the Most Holy. Mother of God." In 1716, the Bogodukhovites wrote in their request to the bishop: “they served in our cathedral church of the Assumption of the Blessed Virgin Mary for 30 years or more, and last year 713, by the will of God, it burned down. They took a church from the village to that place, but it was small; 7 years ago, a large church in the name of the Holy Trinity was built on the settlement.” The Bogodukhovites asked permission to move the large Trinity to the place of the small Assumption, and the small one to the place of the Trinity, with the consecration of both. And permission was given. Thus, the first cathedral church of the Mother of God in Bogodukhov was built around 1670. According to the acts of the Akhtyrsky regiment, the Bogodukhov archpriests are known: Sergius according to the act of 1679, Kosma Ivanov 1698–1712 and Gerasim Stepanov 1715–1729, and after that there was Antony Volkevich 1733–1736; Avtonom Zakharzhevsky 1750–1760 and Dimitry Zakharzhevsky 1770. The wife of the convoy Pavel Gavrilovich Pavlov, who escaped Tatar captivity with the help of the Mother of God, took a special part in the construction of the cathedral church in 1716. Pavlov’s portrait stood for a long time in the cathedral church with a wonderful inscription, which we will see below. The current stone church was built in 1793. In the bell tower of the cathedral church in 1802 a church was built in the name of St. Nicholas by centurion Ivan Nakhimov. This church replaced the wooden St. Nicholas Church of Bogodkhov, whose Archpriest Sergius is known from the act of 1679 and under which in 1710 we see two priests. According to local legend, the first church in the name of the Holy Trinity in Bogodukhov was built before the first Assumption Church. It is believed that the city received the very name Bogodukhov from its initial church in the name of God the Holy Spirit. According to the acts of 1705, the Bogodukhov Trinity priest Maxim Leontievich is known. The stone church in the name of the Holy Trinity was consecrated in 1810; The Church of the Archangel existed back in 1785, when its priests Ivan and Fyodor Kremenetsky, according to the general survey report, showed themselves to the owners of two plots of land of 76 dessiatinas, but then it was closed. Nowadays it is replaced by the cemetery Church of the Resurrection of Lazarus, consecrated in 1773. The first Intercession Church was built in Bogodukhov no later than 1685, in which we see its priest Gerasim Stefanov, who was later the cathedral archpriest. Judging by the number of churches of ancient Bogodukhov, there is no doubt that in the old days there was a very significant number of inhabitants in Bogodukhov. Even today's old-timers remember the rather prosperous state of Bogodukhov, which changed for the worse after 1820. Not much is known about the Tatar times of Bogodukhov. a.) According to the Chuguev correspondence, we see that during the unrest initiated by Bryukhovetsky, the Bogodukhovites, remaining faithful to the tsar, suffered ruin: Prince Romodanovsky in 1668 wrote to Chuguev: “an orderly wrote to me from the Bogodukhovskaya gati: Sept. 2 Pavlik Semenov, a native of Bogodukhovsky from Cherkashen, came to Krasny Kut from the Tatars from near Goltva and he said, Pavlik: the Crimean Khan came with the horde to Orel Aug. 30 and sent Murz to Poltava for herds Aug. 31 and he, Pavlik, saw those Murz.” b.) In the embassy journal of 1681 it is said: “The Crimean Khan went to war and from the war from the Ukrainian cities, from near Bogodukhov and other (cities) in the past 7188 (1680) along the Murafsky way.” Ornovsky writes that in the winter of 1680 the Crimean Khan stood near Bogodukhov and sent out parties from here. c.) In February and March 1709, when the Swedes devastated Krasny Kut and other places, Menshikov stood in Bogodukhov and Tsarevich Alexei Petrovich was also here. This saved Bogodukhov from the Swedes. d.) Under the portrait of Yesaul Pavlov, which once stood in the cathedral church, the following verses are read: “One thousand seven hundred and ten years, When the Word became flesh of man for the race, June on the twenty-fifth day Damned Ismail hit the settlement It attacks Christians like a wolf, Pavel Akhtyrsky regimental convoy The traffic at that hour was terribly menacing Near the graves of the Kharkov people captured from the Tatars He and his wife were taken to Crimea. A mile beyond Karasev lives the chief Murza, Kara-Kartechi Shirishsky, glorious throughout Crimea. In this Murza was kept in captivity; There my stomach was finished, On the ninth day of October I said goodbye to the light, I surrendered my body to the earth and my soul to God. His body is buried there, The face is the image depicted here, Yes, everyone in vain touched his heart, According to God, pray to the Most Holy Virgin for him! After misadventures and sorrows, God will calm him down, He will be worthy to live with the saints forever. So Jacob the Apostle tells us, Yes, everyone prays to God for each other.” In 1711, the Tatars, according to the wishes of Orlik (comrade Mazepa), left themselves a memory in many settlements. The Kharkov graves, near which the Akhtyrsky convoy observed the Tatars and where he was captured, are located 45 versts from Kharkov and 4 from Bogodukhov, and therefore received their name not from the mountains. Kharkov, but perhaps because of the sad fate of the Kharkov residents, which happened before 1710. In Bakchi-Sarai, one fountain is still called Pavlovsky: near it there is a monument, under which the baggage Pavel Gavrilovich Pavlov is buried. His wife, who was captured with him, received freedom for an expensive ransom. Five miles from Bogodukhov there is the village of Pavlovka, on the river. Merlot is a small hereditary estate of the town of Pavlov, where we have seen a priest since 1694 and where Pavel Gavrilovich acquired property for himself in 1683 and 1685. In 1838, in Pavlovka, belongings were found in shards of a pot, these are 1083 silver Polish coins, all 1551 of King Sigismund. Were they not buried from the Tatars by the unfortunate owner of Pavlovka - the convoy Pavlov - before his captivity? But why could his wife, who returned from captivity, not find them, then how could she have received information about them from her husband? It remains to be assumed that this treasure was hidden in the land long before the baggage Pavlov by some Kotelevsky merchant, who, when caught by the Tatars, hastened to entrust his treasure to the land, and never saw him again. At r. Vorskla and its bays, 88 versts from the mountains. Kharkov and 37 from Bogodukhov. Part of the land of present-day Pisarevka, located 5 versts from the mountains. Volny, was given by the authorities of the mountains. The voivode's clerks were free, and they had their own business establishments here. After the Battle of Poltava, Peter I donated the lands of present-day Pisarevka to the famous Field Marshal Golitsyn. Soon after, at the call of the kind and strong master, many residents appeared in Pisarovka - subjects of the Cherkassy. Nowadays there are three churches in Pisarevka: Assumption, Pokrovsky and Nikolaevsky. The stone church of the Assumption of the Mother of God in 1819 replaced two wooden churches in Pisarevka, of which one was in the name of the Archangel Michael, and the other in the name of St. Tsarevich Dimitri - monuments of prayers for the famous owner of Pisarevka, Field Marshal Prince Mikhail Mikhailovich Golitsyn and his brother Dmitry. According to the statement of 1764, the church in the name of St. The Tsarevich was built in 1715, and the Church of the Archangel in 1726. The foundation of the stone church was laid in 1805, when the settlement belonged to Prince Nikolai Alekseevich Golitsyn. The church was brought to the dome when the settlement passed to Prince Nikolai Borisovich Yusupov. The transition of the settlement from one owner to another slowed down the progress of the construction of the church. Finally, the church along with the bell tower was completed in 1819. ... “to the slob. In Pisarovka, the church in the name of St. Nicholas the Wonderworker was built in 1709.” The current stone church is equipped with good utensils. It contains the gospel of M. p. 1711. At the Assumption Church there are now 66 acres of land. According to the general survey report in Bolshaya Pisarevka, 2156 male souls are shown. 2188 women floor, at 9246 des. land; trading on Mondays and Saturdays; fairs on Mid-West Day, July 29, September 8, November 23, December 9 and Shrovetide; in addition, in Bratenitsa, otherwise Aleksandrovka, 261 men. 245 women floor, at 862 des. land. According to the confessional list of 1751, there are 162 men at the St. Nicholas Church of Alexandrovka. 161 women floor. According to the statement of 1764, at the four churches of Pisarevka there were 432 parishioners, hence up to 7000 souls. gender; There are 32 courtyards in Bratenitsa. On the river Rabynya, 9 versts from Bogodukhov, 13 from Staraya Rabynya, 10 from Novaya Rabynya and 4 from Yablochnoye, with the beautiful stone church of the Intercession of the Ave. Mother of God, which was built by the owner of Matveevka Danil Lesnitsky in 1840. In the royal charter dated December 18, 1699 we read: “On July 10, 1699, the village of (Novaya) Rabyn on the river was denied (given) to him to the steward and colonel Perekrestov in the Akhtyrsky district. Slaves with newcomers Cherkassy, ​​whose village was previously owned by the former Akhtyrsky colonels Demyan Zinoviev and Nikolai Matveev, and now he owns Ivan and about that village of the Akhtyrsky regiment from the foreman and the Cossacks there is no dispute and there will be no petition; and then the village of Rabyn is opposite his colonel’s Yablochny farm and the purchased Dobrenskaya dacha (now Gnilovka) and that village of Rabyn is adjacent to his colonel’s patrimonial Yablochny farm, and according to the measure, in that village there is arable land and hay cuttings, and all sorts of land 120 quarters. in the field, and in two the same way; There are 128 households in Cherkassy in that village. Yes, on June 3 of 207 (1699), my husband Ivan was denied the purchased lands that he had bought from the Bogodukhovsky archpriest Kosma Ivanov and the Bogodukhovsky residents from Matvey Kramar and his comrades in the Bogodukhovsky district, on the river. Slave, in different tracts there are arable lands and mills with all kinds of buildings and fishing grounds and forests and all kinds of land, and according to those purchased lands, 120 quarters. in the field, and in two the same way; Yes, June 9 of the same year 207 (1699) my husband Ivan was denied in the Akhtyrsky district his purchased lands and forests and fishing grounds and hay crops and arable fields on the river. Kupyevakha, - that he bought from the steward Fyodor Osipov and from other Akhtyrsky regiment residents and that Ivan, according to his Cherkassy custom, occupied a wild field and built a farm, and according to the estimate of those lands, 130 quarters, in the field, and in two because.” It further says that the colonel bought land from the Bogodukhovites, “in the village of Staraya Rabyna on the river. Vorskla", a mill plant, courtyards, arable and hay land, and "at the priest of the village of the old Slave Kiril there are various lands in the tract called Yankov Rogu." All these lands and several others (a total of 1,125 quarters of plowing in the field, and 5,000 kopecks in two hay fields) were granted by royal charter to the colonel as paternal possession: So a.) the regimental, and then the owner's, village of Novaya Rabyn was inhabited no later than 1670 and from that time there was a church in it. b.) The village of Old Slave, as an old one, was inhabited without a doubt even before the New Slave, and probably no later than 1660 the first church was founded here. c.) Yablochnoye in 1699 was still a farmstead, just like Kupyevakha and Dobrensky, now Gnilovka; in the last report of 1769, the church of St. Nicholas was built in 1722 by Cherkasy subjects of Prince Alexei Dmitriev Golitsyn. Colonel Perekrestov asked for a priest for the Kup'evakhsky church on Feodosiya Ave. in July 1702. Probably around the same time, a church was built in the village. Apple. In the Vasilyevskaya Church. Apple Gospel M. p. 1697) The Matveevka lands, purchased in 1699 from Matvey Kramar and other Bogodukhovites, began to be inhabited a little before 1695. According to the royal charter to Fyodor Osipov in 1699, Matveevka was already called a village and “free Cherkassy people” lived in it; in 1704 it was taken from Perekrestov and in 1705 given to the new Akhtyrsky colonel. Thus, the first church in Matveevka was built around 1699. In 1712, Matveevskaya Church of the Introduction of St. The Church of the Virgin Mary was considered between the covered churches. According to the statement of the general. land surveying in Matveevka with the village of Leskovka, on the estates of Avdotya Semyonovna Perekrestova, there are 850 men. 850 women floor, at 8518 des. land. According to church records, the number of parishioners: in 1730, 595 men. 590 women, in 1760 750 men. 740 women, in 1770 824 men. 823 women, in 1780 600 men. 700 women, in 1790 750 men. 682 women, 1800 712 men. 653 women, in 1810 667 men. 712 women, 1830 783 men. 767 women, 1850 783 men. 857 women floor. Cherkasy State Settlement is 22 versts from Bogodukhov and 80 from Kharkov. According to the description of the miracles of the Kaplunovskaya Icon of the Mother of God in 1693, “a resident of the village of Kozeevka,” the father of a sick son, having made a promise to go to worship the miraculous image, saw his son healed after making the promise. According to the same description of the Cossack “village of Kozeevki,” Maria in 1697, on the Feast of the Ascension of the Lord, unexpectedly began to suffer from melancholy and feel a persistent desire to commit suicide. In a difficult struggle with herself, she turned with prayer to the Mother of God and felt peace in her soul. In both cases we see that in 1693 there was already a church in Kozeevka. From the deeds we see, a.) that the Church of the Intercession of the Virgin Mary in Kozeevka was built in 1682 under Metro Misail; b.) from the very beginning of the 18th century we already see two priests with him and among them in 1731 Fr. Efim from the Mokrensky nobles, probably the parent of the pious Archimandrite Raphael of Mokrensky. In the case of 1717, the Koseevsky parish suffered in 1709 from the Swedes. The number of parishioners in 1730 was 918 men. 886 women, in 1750 1040 men. 993 women, in 1770 1109 men. 1081 women, in 1790 1172 men. 1182 women, in 1800 1399 men. 1400 women, 1810 1012 men. 1026 women, in 1830 1081 men. 1099 women, in 1850 1109 men. 1174 women Two versts from Volny, on the left bank of the Vorskla, 30 versts from Bogodukhov and 90 from Kharkov. Yamnaya is called a village in the deeds of 1694; the Pokrovsky priest died in 1721. Yamnogo John Pavlov and his successor was his son, Grigory Pavlov. In the current Church of the Intercession, which was consecrated in 1792, there are: the gospel of M. p. 1701, the teaching gospel of Kirill Tranquilion of an unknown edition with the inscriptions: “On June 21, 1713, Priest Nikolai bought this book: Kirill, from his mother-in-law Feodosia, the former priest of the Epiphany priest Fr. Stephen, but bought it for his own pennies, and not for church money, and not for yakyi, but for his own attractions, and gave the cop 9 to Hieromonk Joseph monas. Khotmyzhsky, who wrote it down with his own hand.” Further, the other hand: “this book, the Cyril Gospel, is the teaching authority of the Epiphany priest Stefan Petrov Raikovich Zolochevsky.” Triodion colored K. p. 1734 In September 1754, the centurion of the village. Yamnogo Nikolai Pavlov reported to the Reverend: “in the village. In Yamny, the parish church receives income from voluntary donors, especially on the day of the Church of the Intercession of the Holy. The parishioners of the Mother of God, according to custom, put up honey, from which honey, wax and money are part of the profit every year and other alms happen; Only the priests Ivan and Grigory Pavlov do not allow anyone to attend church collections, and they do not keep a sexton and do not have a notebook or a notebook at the church, but they take all kinds of church income into their house; especially their wives, having made candles from wax, take away several times the candles from the churches and resell them and use that money for profit, for which, due to the disorder in the church, there is now nothing in collecting money, and the parish church’s structure has become dilapidated.” The archpastor ordered a strict investigation to be carried out immediately, which was prescribed by two decrees to the Volnovsky spiritual board. What the investigation turned out to be is unknown. Based on the denunciation itself, when comparing it with other cases, we see that a.) in Yamnaya, as in some other places, brotherly honey was exhibited on the church holiday according to Trans-Dnieper custom. The brotherhood turned the proceeds from the honey sold into the benefit of the church, and it was in charge of the whole business: this usually happened. But in Yamnaya, apparently, the priests were in charge of the sale of honey and money, and this offended the centurion. b.) In Yamnaya there was no church elder at the church, not only to manage the sale of honey on the church holiday, but also for other matters. Even according to the order of affairs at that time, this was a disorder. c.) As for making candles from wax and selling them by priestly wives, it is clear from the deeds that in other churches this activity was provided mainly to widowed priests, although candles were also sold in the church. According to the report of the general survey of 1785, there were 849 men in Yamnaya. 853 women gender of military inhabitants at 2177 des. land. According to church records, the number of parishioners: in 1830, 709 men. 685 women, in 1750 763 men. 750 women, in 1770 816 men. 850 women, in 1780 865 men. 902 women, 1790 955 men. 996 women, 1800 1231 men. 1326 women, 1810 1114 men. 1225 women, in 1830 1263 men. 1436 women, 1850 1294 men. 1345 women Once an important city among the cities of the Moscow guard line in the south, now a settlement washed by the Vorskla Bay and Vorskla itself. In 1640, at the same time as governor Vasily Tolstoy was building the city of Khotmyzhsk, his comrade Gavrilo Bokin was building the city. on Free Kurgan, and armed it with 9 cannons. For the construction of both cities, 13,532 rubles were allocated from the treasury, a huge amount for those times. After that, Free Kurgan was the central place for the military settlements that settled near it. In 1764 they wrote in an official document: “to the city. Volny Cathedral Church of the Assumption Ave. The Virgin Mary was built long ago by the sovereign's treasure. She had previously been by his side since 169 (1661); in grammar led. Sovereign Tsar and Vel. Book Alexei Mikhailovich determined that the priest of that church, Gerasim Andreev, would receive a salary of 5 rubles, 7 quarters. rye, oats, too, from the sovereign's granaries. There were no parish yards at that time at that church. No one remembers the monetary and grain salary in which year from the Volnovsky Voivode’s Office the dacha was set aside and according to what decree.” “About 100 years ago, the Church of the Most Holy Sign of God was built in Volny, outside the city on a semi-mountain. Mother of God; Now it is dilapidated and washed away with water and covered with water.” This is what the Volnovtsy wrote in their request in 1736, when they asked and received permission to rebuild the church in another place. In the report on churches of 1764 it is said that the first Church of the Sign was built in Volny in 1646 at the expense of parishioners and lords, that at the same time the governor Prince Nikifor Beloselsky allocated a wild field for the benefit of the clergy, who was then alone, and that, against the registration of Prince Beloselsky, the clergy now uses only half of the land, and the other was appropriated by parishioners. The Znamensky Church has been closed for a long time due to its disrepair. Other churches that were in Volny were also closed. Under the fortress acts of the mountains. Volnovsky 1721 we see the signatures of the Volnovsky Nikolaevsky priest Prokhor, the Volnovsky Ilyinsky priest Porfiry, the Volnovsky Dmitrievsky priest Sylvester, and the Volnovsky Kosmo-Demyanovsky priest John. About the St. Nicholas Church in the city of Volny we find information in the files that it was first a side chapel of the Znamensky Church, then built separately instead of the Church of St. Elijah. In the Assumption Church, the Gospel of M. of 1711 is still kept with the inscription: “1713 Oct. 18 this St. He submitted the gospel as promised for the commemoration of his parents to the Church of the Sign of St. Mother of God and St. Nicholas the Wonderworker, Volnov Cossack Semyon Andreev, son of the Kozarins; bought with his money 5 rubles. and 20 altyn per slob. Pnsarivka at the fair on September. 8,713" However, according to the report of the general survey of 1785 in the village. Streletskaya (now village) Church of St. Nicholas with 217 men. 169 women, single-household dwellers. Since 1671, the first priest of the church was St. Elijah, at the request of the Volnovo archers, was the priest Antponius - later the founder of the Volnovo Trinity Monastery. Volnovsky Dmitrievsky priest in 1721, in all likelihood, was the priest of the Dmitrievsky Church of Tarasovka. According to the report of the general survey in the village. Pushkarnaya (now village clerk parish) church of St. Vasily with 77 husband. 75 women, souls of one-yard dwellers. The latter probably replaced the Volnovsky Kosmo-Demyanovsky church. Now at the Assumption Church of the 3rd class there are 66 des. land. Judging by the number of churches that were in the city of Volny, we can see that the current population of Volny is far less than the population of ancient times. According to the statement of the number of persons, husband. gender, who lived in Volnovsky district since 1719, we can see that in general the population of Russians in the former Volnovsky district was much more significant in 1719 than it is now. This happened because the Russian boyars’ children, otherwise known as single-lords, having received permission to sell what was superfluous from their plots, also sold what they needed, so that they themselves were left without land and therefore had to look for their means of living in other places. We present an interesting statement about the population of the Volnovsky district in 1719 and, for comparison, we put it in line with the population of 1850. Number of male souls n. 1719 Number of male souls n. 1850 Obratenitsa (Alexandrovka) According to the general survey report in Kazachy (Volny) there are 1133 men. 1161 women, 4345 des.lands. In addition, in Streletskaya and Pushkarnaya there are 4385 des. land. The Volnovites of the old days were obliged to constantly stand guard against the Tatars and Poles. Especially at the beginning of the development of the city of Volny, the Tatars strongly tried to drive the Russians out of the Volny Kurgan. In 1640 they approached the city three times. We find something about the subsequent time in the Chuguevskaya Pereshishka. So on April 24, 1647, governor Nikifor Leontiev wrote from Volny to Chuguev: “the guards came running from Mokraya Prost; at dawn beyond the river. Lights and people appeared in Vorsklom, and at 3 o’clock people appeared in the steppe, up to 100 people or more.” On June 3, Leontyev announced that the villagers he had sent “to the Sagaidachny Way, beyond the river. Borovoy", June 1, an hour before the evening, they met the Tatars, who were "chasing after them." In 1646, on August 11, “at night, watchmen from the mill came running into the city on Volnoe and said: they were there, they were on guard at the head; at 1 o'clock in the morning the military people of the Tatars came to the hollows. Kharkov Colonel Lavrenty Shidlovsky wrote: “in 711 I was with the regiment. on an attack near the Free City, in which the thieves and traitors Zaporozhye Cossacks were sitting, and this city was taken by storm.” In 1810, in the ravine of the Volnovsky Kurgan, on the right bank of the river. Vorskla, after heavy rains, a massive ring of pure gold was found, weighing 3 1/2 pounds. It represented a round staff, flattened at the edges, which was twisted into two rings; the flattened ends, sculpted in the form of snake heads, converged under the inner ring. Behind the heads, on a flat place, are images of a deer, lynx and boar, and behind them are scales. On the bottom side opposite these images there are some letters inscribed, but no one could make them out. In all likelihood, this is a monument of paganism - belonging to an idol priest. It is a monument of a different kind; here on the left bank of the Vorsklitsa there is a large settlement. This earthen embankment is adjacent to the mountains and has the shape of an ellipse, stretching from north to south, the height of the settlement: in the west 12 fathoms. 2 arshins, in the east 13 fathoms. 2 arshins, in the north 8 fathoms, in the south 19 fathoms. 1 arshin. It is 24 fathoms across from east to west. from south to north 32 fathoms. 2 arshins, circumference 56 fathoms. 2 arshins, in the middle of the square there is a deep hole, in other places there are cellars, now filled up. The field adjacent to the settlement on the road from Soldatskoye to Nitsakha is strewn with human bones, coals and shards; Driving along this road, you can easily hear the underground rumble, revealing the underground emptiness hidden by a layer of earth. Probably there are stone crypts of the dead here. The bones of the dead are also found on the surface of the earth, thrown out from the bowels of the earth in various cases. From the site there is a view of several dozen miles in different directions. According to the folk story, the robber Kucheyar lived here. But if the people's Kuchear was not the leader of the actual gang of Crimean robbers, then the material monuments found here speak of a completely different matter. Let’s not talk about the fact that the very name of the area, settlement, speaks of the existence of a city here. Tatar silver coins, cast iron arrow tips, and blades were found here at different times. It is clear from the many remains of residential life that the settlement and its northern environs were densely populated. The church in Soldatskoye in the name of Basil the Great was built in 1794, and its iconostasis was purchased at the same time from the abolished Volnovsky monastery. Until that time, the Soldiers' Settlement of Moscow soldiers, known already in 1719, was part of the Katansky Mikhailovsky parish, where in 1790 there were 826 men and 832 women. According to the 1785 report, there were 351 male souls in Soldatskoye. 369 women odnodvortsev; 13 men. 18 women. subjects of Cherkassy with 2847 dessiatinas. land. Number of parishioners in 1800: 1099 men. 1127 women gender; in 1810 924 men. 908 women; in 1830 1118 men. 1097 women; 1850 1109 men. 1173 women floor. On the bank of the river Vorsklitsy 100 versts from Kharkov. Its population was formed from the generations of the first two settlers of the area - a single-palace resident Taras Tantsov and a mountain resident. Krom Oryol province. From them came the name Tarasovka and Kromchatka, which now make up one Tarasovsky parish of the Church of the Great Martyr. Demetrius the Myrrh-Streaming; The first local church to the Great Martyr was built in 1663, as shown in the 1764 statement. The current one was built in 1790. According to the statement of 1764, there are 240 households of parishioners at the Tarasovsky Church, therefore 960 male souls. floor. In the report of the general survey of 1786 in Tarasovka there are 737 men. 530 women gender of single-yard dwellers, with 2844 dess. land; in Kromchatka 239 men. at 1473 des. According to confessional lists, the number of parishioners in 1730 was 665 men. 640 women; in 1750 708 men. 693 women; in 1770 770 men. 780 women; 1780 782 men. 791 women; 1790 739 men. 781 women, 1800 961 men. 977 women; 1810 987 men 1701 women, 1830 1119 men. 1142 women; 1850 1126 men. 1168 women II District (purely Little Russian) On the river Murafa and Merchike are 11 versts from Krasnokutsk, and 70 from Kharkov. It had an earthen fortress: a rampart 2 fathoms high, around the rampart a ditch one fathom deep, 1 1/2 fathoms wide. In the fortress is the Church of Miracles. Nicholas; behind the rampart there are 3 other churches: Preobrazhensky, Pokrovsky and Mikhailovsky. This is what they wrote about Muraf in 1785. In 1676, the Belgorod governor, Prince. Grigory Romodanovsky wrote: “In the current year of June 184 (1676), at 3 days Vel. beat with his forehead. State His Vel., and in the Kursk discharge hut to us the boyar and the governor, Colonel Nikita Senenko submitted a petition to Uman and other Trans-Dnieper cities of Cherkassy, ​​and in their petition it is written: in the current year 184 (1676) we came Vel. State His Royal Highness to the newly built city of Murafa in the settlement with their wives and children, under the hand of His Royal Sovereign, 260 people for eternal life, and to build courtyards and forever serve the Sovereign. - and the V. Sovereign of His Royal Estate would have granted them, ordered them to reassure them with his sovereign mercy, and give them benefits, as much as he V. Sovereign would indicate, so that they and the old Murakhovsky residents would not have disputes about benefits. And by decree of V. State. His Royal Highness, Colonel Nikita, son Kondratyev, and who came with him from beyond the Dnieper and who will continue to come, the governor was not ordered to know, but Nikita was ordered to know and inflict reprisals between them on his own rights, and to give them places and arable land for the courtyards against the previous allotment, which Murafa was given benefits before the decree of the V. Sovereign. Wrote in Kursk in the summer from its creation. peace 7184 June 3 days.” “The Tsar’s boyar and governor and governor of Kursk and Belgorod Prince Grigory Grigorievich Romodanovsky Starodubsky have attached their seal.” a) in 1676 Murafa was called a newly built city, but it already had old residents; an inventory of the mountains is also known. MuraFe 1673; b) in 1676, its population was increased by the Uman colonel Nikita Kondratievich Senenko, who brought 260 people with him to Murafa and who is now authorized to summon other Cherkasians from behind the Dnieper. The beautiful stone church of St. Nicholas was built in Murafa mainly through the diligence of two people. Konstantin Khristinenko, nothing more than a collegiate registrar, but a man with high impulses of soul, volunteered to be a trustee for the construction of the church and for the first time donated 2857 rubles. silver; the church was built up to the windows, but Khristinenko died of cholera in 1831, and construction stopped. In 1842, a new zealot for the glory of God, captain Alexander Moiseevich Kovalchinsky, took over the care of the new church, and under his care the church was completed in 1842–1847. The first church of St. Nicholas was built in Murafa around 1675. Nikolaev Murakhovsky priest Foma Mikhailov is known from Khrushchev’s Nikitovka deeds of 1677 and 1693. On the western door of the former church the words are carved: “for the blessing of God the Father, for the ascension of the Son and the haste of the Holy Spirit, this church was created in the name of St. Nicholas of Christ in 1733.” This was already the second wooden church of the saint. The Church of the Archangel Michael, which still exists in Murafa, has existed in its current location since 1755. In 1742, the Arkhangelsk priest Mikhail Ivanov died, and his father, priest John Vasilyev, “due to old age and decrepitude” was not able to carry out the ministry, so the parishioners wrote, and at their request, Thomas Ivanov, another son of the priest Ivan, was then ordained a priest. So, it is more than likely that the Archangel Church was founded in Murafa before 1700. His books: the gospel of L. p., but without indicating the year, with the inscription: “this is St. gospel Under one of the deeds of sale of Khrushchova Nikitovka in 1716, after the Nikolaevsky Murakhovsky priest John, the Pokrovsky priest signed as follows: “to this record and the deed of sale I, priest Maxim Fedorov, priest Pokrovsky Murakhovsky, instead of Ivan Nazarenko and Ivan Razumenko, my uncles, at their behest, put my hand; I also gave a hand for Nazar Slyusar.” The same priest is also known from the Akhtyrsky Acts of 1701 and 1730. The Intercession Church burned down around 1800, and its parish was included in Mikhailovsky. According to the Akhtyrsky Acts, we see the Transfiguration Church in Murafa in 1708. The inscription on the Lenten triodion of M. p. 1682, stored in the St. Nicholas Church, shows that the Transfiguration Church existed in 1684. The inscription says: “r. 1684 months Feb. 3 days ago this book was bought before the Church of the Transfiguration of the Lord. Murakhovsky gave money to these Lithuanian cops and wrote it down to the Church of the Transfiguration of the Lord, and whoever had to remove it from the church would be cursed and damned. The Transfiguration Church has been closed for a long time. There are 66 dessiatines of church land at the St. Nicholas Church. We have already seen that the population of Murafa increased in 1676 with 260 people who came from Uman; For this reason, Murafa suffered ruin more than once. On January 5, 1669, “the Tatars came to Murafa and beat many people and captured them; and from Murafa those Tatarovs went up the Merchik to the Bogodukhovskaya Gati.” The Tatars attacked Murafa in 1679. In 1709, at the same time as Gorodnaya, Rublyovka and other settlements, Murafa, which was then under the command of the centurion Ivan Buimerenok, suffered from the Swedes. In 1712, the former Belaya Tserkov colonel Tansky and Colonel Kigich were ordered to live with the officers Bedryaga, Zhiyan and several of the privates, some of the Belaya Tserkov Cossacks, and some of the Poles. At that time, there were up to 350 households in Murafa. Tansky was then instructed to set up stud farms in Murafa. But these new settlers of Murafa, or at least some of them, were notable for their deeds. In 1720, Captain Zhiyan beat Murakhovsky Pokrovsky priest Maxim Fedorovich and his son Hilarion. Based on the priest’s complaint, an investigation was ordered to be carried out on Lieutenant Rogozin, “the caretaker of the sovereign’s tobacco plant in Akhtyrka.” But Zhiyan and Colonel Tansky avoided answering on this matter. Brigadier Osipov, who was entrusted with finding the case, wrote to Governor Golitsyn in Kyiv that “from the Volokhov Zhiyan, Bedriaga and others, not only the priest and the local (Murakhovsky) inhabitants, but also the brigadier and the regiments, his robberies are causing great insults and ruin” - and that as a result of the impudent insults of Tansky and his comrades - “from the city of Murafa The inhabitants of 70 households have dispersed, and priest Maxim Fedorovich is sick from beatings and the Church of God stands without service.” This time the case ended with 56 rubles being recovered from the perpetrators in favor of the priest. But in 1724 there was a new complaint against Tansky and his comrades. Akhtyrsky Colonel Lesevitsky, on behalf of the townsfolk of Murafa and other soldiers, reported to his superiors that Colonel Tansky had taken possession of many of their lands, forests and people, was inflicting beatings and insults with impunity and brazenly, and had ravaged and burned the newly built settlement of Sharovka. The Senate determined to collect 500 rubles from Tansky to the treasury. In 1743 and 1749 The regimental leadership again asked to protect the Murakhovites and their neighbors from the robberies and violence of Tansky and to pacify the gang of his Haidamaks, which, superior in number and resources to the command given by the authorities, threatened to exterminate the Murakhovsky hundred, and by the way again ruined Sharovka and beat the Krasnokut ataman Leonty Ovsyannikov. But the matter ended in almost nothing. The gang was not pacified, only five people were caught, who showed that Colonel Tansky with his courtyard people plundered Sharovka; but they did not admit to their participation in his affairs. Tansky was not found, despite all the orders of the investigative commission and the Moscow and St. Petersburg police. However, Tansky’s estate was ordered to be taken under government supervision until the end of the case. On the river Merle is 58 versts from Kharkov. About 60 years ago, near the Trinity Church of Sennaya there stood a cast-iron cannon - a monument to the military fortress that existed here, after which Sennaya was called the city of Sennaya. Now, in Sennaya there are two churches - one stone in honor of the Holy Trinity, the other wooden in the name of the Nativity of the Virgin Mary. Very interesting is the entry of the Trinity priest Sennaya Stepan Andrussky in 1704, included in the book of merchant fortresses of the Akhtyrsky regiment. We place it here in its exact form: “1704 r. January 30, I am priest Stepan Andrussky, in past years the former city of Sennaya Trinity Church, I give my son-in-law Eremey Mikhailovich Pogotets my yard and with a garden in the mountains. Haymarket to the market from the broken street to the yard of Stepan Kirich, on which my land was built a hospital for poor orphans, a fence and a forest - Swifts' bayrak in the fence behind the levada and on the first Bratenitsa to cut hay; and then to this extent: just as I Stepan from the Akhtyrsky colonel Ivan Perekrestov was in great ruin and persecution, so also from the Sennyan centurion Vasily Dushechenko, without my important fault, was patient in captivity for a whole summer in Kursk in prison, under the nobleman Alexei Shein. After their former Akhtyrsky colonel Ivan Perekrestov and the former Sennyan centurion Vasily, according to their false petition, in Belgorod with the metropolitans. Abraham has endured captivity for a whole year and is therefore ruined to the end. Yes, at the same time the Zhivonač Church. Trinity with all the decoration of the bedroom, no one knows whose intention. And this church was built by me Stepan and the Sennyan residents in 180 (1672). with the blessing of the blessed one. in memory of Reverend Misail Metropolitan, my Stepanov way of life. And after the burning of that church, he the colonel and the centurion of Senny did not allow me to build a church in that place, but they expelled me from the city innocently, inflicting the greatest annoyances and losses on me, from which persecution and many of the colonel and centurion were afraid and impoverished by the musel, leaving their lands in Senny, not selling to anyone, and in We will protect the Kyiv metropolis from their ruin and anger, waiting for the time for their colonel, weeping before God. After their expulsion, in my place, the centurion of Sennyansky installed his son Vasily as priest, and another priest, Peter, his sister, in my parish. And we bought up our yard, land and people; and on the forest and levada and senozhati we are sweeping the fortress from the prince. Grigory Grigoriev. Romodanovsky, and the colonel took that fortress from me - and that forest was worth 1000 gold. Vasily the priest owned the forest, the levada and the hay, my yard with the garden and cellars, in which there were 100 gold pieces of the ruler’s dishes for his own gain. And I, not walking from exile, handed over this forest as a guardian for the church for defense, and it was not devastated. And that forest is now completely devastated and is being cut down. In this regard, I Stepan, being close to death in my old age, allow my son-in-law Eremey Pogotets to bring priest Vasily to justice on him. And everyone knows about my exile and patience of innocent Sennyansk residents and Savva Olkhovsky, who is living; and some old-timers were dying and from expulsion, taxes, and insults, many people became separated in foreign parts.” In 1745, Priest Peter wrote to the Right Reverend: “Akhtyrsky settlement. regiment in the town of Sennom at the church. From ancient times until 709, the Life-Giving Trinity had two priests; and from that year, due to various expenses in the settlement of the inhabitants, the former priest Zakhary went to the settlement, due to the lack of people in the parish, and my other priest, my grandfather Vasily, remained and after him his son, father Vasily, served as a priest at the said church until his death; and after the death of my father, due to the young age of the children, at the request of the parishioners, priest John of Duma was accepted as vicar in 741 and lived alone. According to the legacy of my father, I am the lowest in rank among the parishioners of this 745 Apr. 26 Your Eminence was honored to accept the priestly rank by ordination and a charter was placed for this church, and this priest of the Duma was ordered to look for another parish for himself; which I was looking for from May until this date. And now it is unknown with what intent, agreeing, the centurion Ivan Shariy and Umanets Alexander Podpraporny, without the knowledge of the ancient people, accepted this vicar to the said church for half of me on Zacharia’s place: and the place is very sparsely populated, not only for two people, but for me alone, who has no other food, it is not without poverty to live.” That's why this priest of the town of Sennaya Church Zhivonach. Trinity Peter” asked not to assign Duma to half of the Trinity parish. According to the general survey report in Sennaya, 1673 male souls are shown. 1655 wives;. military inhabitants with 41,066 acres of land. In the description of the miracles of the Kaplunovskaya Icon of the Mother of God we read: “In 1693, a resident of the city of Sennaya, named Savva, living in Kaplunovka, being captured from the Tatars to the Torah by his wife’s brother, the great one was sad about the captivity of his relative, and flowed to the church of the Most Holy One. The Mother of God and made a diligent prayer with faith before the image of the Most Rev. Theotokos about the liberation of her relative. And lo and behold! Not only by the intercession of the Rev. This relative of the Mother of God was soon freed from captivity, but the man with him who was in captivity for 10 years was also freed. And they both came to Kaplunovka, thanking their Benefactor.” For this? The Tatars reported an attack on Sennoye in 1683. At the above request of priest Peter, we see that the inhabitants of Sennaya suffered ruin during the Swedish war of 1709. KHRUSHCHOV NIKITOVKA and REGIMENTAL NIKITOVKA The first one at the top of the river. Merchik, on the slopes of the hills - 7 versts from Bogodukhov and 50 versts from Kharkov, the second is 8 versts from Bogodukhov and 75 from Kharkov, on the bank of Merla. Regimental Nikitovka and Khrushchev Nikitovka of the Akhtyrsky regiment bear the name of the same founder - Uman Colonel Nikita Kondratyevich Senenko, to whom the letter of complaint we cited was given in 1676. In the archives of the economic office of Khrushchova Nikitovka, the following are still intact: a) a bill of sale dated October 15, 1677, according to which the Murakhov residents Ivan Romanenko and his comrades sold the Murakhov resident Nikita Kondratyevich Umanets hayfields, arable fields and forest above the Merchik River, which form part of the current Nikitov estate; b.) bill of sale dated April 1, 1691, with which the Murakhovsky resident Mikhail Kondratyev sold “Akhtyrsky esaul Nikita Kondratyevich” the bow adjacent to the Nikitovskaya road; c.) an exchange sheet of 1693, with which the Murafsky Nikolaev priest Foma Mikhailov exchanged “the Akhtyrsky regiment to the regimental esaul Nikita Kondratyevich Umanets” his land with a forest adjacent to his ancestral Nikitovskaya, d.) a royal letter of grant of 1684, January 5, by which a local dacha on both sides of the river. Olshanki, which was in the possession of 3 Muraf Cossacks and in 1681 given to the prince. Khovansky Nikita Kondratyevich Umanets on the estate, complains to Umanets in his fatherland for his excellent service, unlike others. He, says the letter, “served in all kinds of state services in the Akhtyrsky regiment, without sparing his head, and from the regiments of our boyars he is now sent to visit the Trans-Dnieper cities and the Volos and Mutyansk lands and Poland... and for his other brothers, that patrimonial dacha is not a model, because there are many obvious his services and sendings.” In the affairs of 1787 we see that according to the acts and reviews of old people, Nikita Kondratievich Umanets is recognized as the same person with the Uman colonel Nikita Senenko; We also see that Nikita Kondratievich was a regimental captain and a designated Akhtyrsky colonel in 1691 and 1693. was with the Akhtyrsky regiment on campaigns. Thus, Nikita Kondratyevich Senenko began to be called in Ukraine Umanets, after his previous colonelship in Uman. This is not the first example of awarding people from beyond the Dnieper with new nicknames. Colonel Grigory Erofeevich in Slobodskaya Ukraine was called Donets, while his Zadneprovskaya surname was Zakharzhevsky. So the population of Khrushchova Nikitovka occurred around 1677, i.e., around the time when part of the lands of present-day Nikitovka was given to the Uman colonel Nikita Kondratyevich on an estate. The population of Regimental Nikitovka also belonged to the same time. This was after the terrible defeat that the Turks inflicted on the Cossacks on the right side of the Dnieper in 1674, and when the settlements of the Umansky and Ladyzhinsky regiments suffered especially. “The remaining people,” says Velichko, not hoping for mercy or protection from anyone, gathered in many camps and crowds from all the districts and with heartfelt sorrow, with tears in their eyes, said goodbye forever to their beautiful places, moved to this side of the Dnieper. filled and multiplied with the inhabitants of Ukraine beyond the Dnieper.” Regarding the first church in Regimental Nikitovka, we can point to the act. “Akhtyrsky Regiment with. Nnkitovki pop Leonty Emelyanov announced the entry: rock 1705 Aug. 2 I sold o. Pavel Vasiliev priest Gubarovsky mill on the river. Merle o. Emelyan Matveevich priest Nikitovsky for 300 gold." The consistory archive preserved the registration document of the Regimental Nikitovka of the Assumption Church of priests Vasily and Leonty for 1720. In the case of 1750, the latter signed: Leonty Butsky. According to the documents, it is clear that in Polkola Nikitovka there was another church - the Church of the Intercession of the Mother of God. About 70 years ago in Khrushchev Nikitovka there were two churches - one in the name of the Dormition of the Most Holy. Theotokos, the other in the name of St. Nicholas. The first Church of the Assumption was built here by the first founder of Nikitovka, Nikita Kondratievich, and with him his sons-in-law were priests: Fyodor Stafievich and Fr. Mark. The first of them in 1703 gave the forest to Mikhail Nikitich Doroshevsky in exchange for a mill with timber, and both in this case and in the acts of 1705 he is called the Assumption priest of Nikitovka, as well as his son Osip Fedorovich Stafievich, who in 1710 sold the hereditary Doroshevsky forest to the Bogodukhov centurion Fyodor Pavlovich Pavlov, in the act 1727 is also called Priest Nikitovsky. In 1738, the new owner of Nikitovka, Nezhinsky Colonel Ivan Semenovich Khrushchov, asked and received permission to consecrate a new church in Nikitovka in the name of Miracles. Nicholas and in the chapel a throne in the name of Metropolitan Alexei. And in 1745, the same colonel received a letter with the blessing to rebuild the old Assumption Church of the owner Nikitovkn. Nowadays in Khrushchev Nikitovka there is a beautiful stone church of the Dormition of the Mother of God. Its construction was started by Dimitri Andreevich Khrushchov, and the completion and exemplary decoration belongs to his devout son Nikolai Dmitrievich Khrushchov. According to the 1785 report, there were 821 male souls in Khrushchev’s Nikitovka. 703 women, with 5309 des. On the Shtormovaya and Sharovka rivers, 10 versts from Bogodukhov and 55 from Kharkov. Among the fortresses on the land of the Akhtyrsky regiment we read the following act: “In March 1709, 20, he beat the leader. To the Sovereign Tsar and V.K. Pyotr Alekseevich, and in Akhtyrka to the steward and colonel of the Akhtyrsky Fyodor Osipovich Osipov, the regimental captain Matthew Osipov, son Shariy, gave the suplik of the Akhtyrsky regiment to the suplik of the Akhtyrka regiment, and in that suplik it is written: he served the Sovereign in the Akhtyr. regiment in the centurions and in the regimental esauls for many years and henceforth I am happy to serve, and not having any subjects to replenish it, I bought a forest in the Murakhovsky district, called Stormov, with a field and with all sorts of land and built a farm and to save the farm on that purchased land, he wants to plant newcomers from Cherkas against his brethren - and without V.’s decree. State and without the knowledge of our colonel, he does not dare to allow him to plant about ten people on the land he bought and for this purpose, according to our Cherkassy custom, to give him a permit sheet, so that he could firmly call people to that place and settle, why would he henceforth be against his brother V. Gos. serve. Why do I write down on his suplika and knowing that, he is Matthew from many years ago in the akhtyr. regiment V. State. He serves in the rank of sergeant major and goes on all sorts of campaigns, even after the name Vel. State By decree and by letter it was ordered to give help to ordinary companions, but respectfully. Matthew Sharom for many of his Essaul services and the everlasting title of his works, according to His V. State. decree, to replenish His Sovereign service, we allow him Essaul Matthew Shary to call free non-service people of Cherkassy against his brother and settle 20 households near his farm on the purchased land and no one in the forests, fields and hayfields to strangers should never commit any offense, be content with their purchased lands, but about the certificate and about the refusal of their own purchased land and all lands for the settlement of people to beat the forehead of the Sovereign in Moscow in the Discharge. And now for the free Essaul of his farm of free people of the population, according to our custom, this sheet was given under my colonel’s hand and seal in Akhtyrka on the day of the above. His Royal Presvet. In-va stolnik and colonel Akhtyrsky. Fedor Osipov. This sheet was written into the book of the Akhtyrsky Regimental Chancellery by clerk Ivan Borodaevsky. There we also find a deed of sale dated February 10, 1770, according to which captain Matvey Osipov Sharoy purchased for 4 rubles. “meadow and plowed field on this side of Merchik Sharovka.” Thus, the first church in Sharovka was built around 1705. The current stone Church of the Annunciation was built in 1836 through the efforts of the landowner Peter Olkhovsky. The church is beautifully built, with decent paintings and sufficient utensils. We have already seen how much the Sharovites suffered from Tansky’s Gaidamak gang. According to the statements, the number of parishioners: in 1750, 165 men. 160 women, in 1770 183 men. 192 women, 1780 228 men. 230 women, 1790 270 men. 279 women, 1800 370 men. 368 women, 1810 368 men. 376 women, 1830 949 men. 945 women, 1850 948 men. 1020 women On the river Malyzhin, 16 versts from Bogodukhov and 50 from Kharkov. Among the church books located in the Malyzhinsky church there are: a.) the gospel of M. p. 1694 with the inscription: “on the rock of 1708 this book, the gospel of the steward and colonel Akhtyrsky Fyodor Iosipovich Osipov, was taken in the Don towns due to the rebellion of the traitor thief Bulavin and his like-minded people and given to the village of Malyzhino to the church of St. Arch. Mikhail Thus, the first church in Malyzhino was built no later than 1708 by Akhtyrsky Colonel Fyodor Iosifovich Osipov, and of course Malyzhino was inhabited by him. The current stone church was built by landowner Karp Pavlov and consecrated in the name of the Dormition of the Mother of God in 1823, and in 1833 a stone bell tower was built. According to the report of the general survey of 1785, there were 237 men in Malyzhin. 240 women subjects of Cherkassy and in the village of Bratenitsa 68 men. 70 women souls, with 6065 acres of land. According to the confessional list for 1737, there are 710 men in all parishes at the Malyzhinskaya Archangel Church. 618 women, including 184 men ordinary Cossacks. 154 women, citizens of Cherkassy 470 men. 426 women In 1750 there were 184 parishioners. 171 women, 1770 307 men. 318 women, in 1790 608 men. 586 women, 1810 661 men. 642 women, 1830 641 men. 609 women, 1850 424 men. 430 women Nowadays all the parishioners are Cherkasy owners. III District (Krasnokutsk with Cherkassy settlements) KRASNOKUTSK or RED KUT A former district town, 80 versts from Kharkov and 45 from Bogodukhov. Its name is quite appropriate for its area, the most picturesque. It is located above the river. Merle on a plain, with the base of a fairly significant hill, shaded by pear and plum orchards. In the southeast there is a dense pine forest. In 1651, immigrants from Korsun settled along the Krasnokutsk ravines, under the protection of forests; in 1654 trenches were built, and in 1666 a fortification was founded on an elevated place, between two deep defiles, with a courtyard for the governor; this is 60 fathoms from the fortress that was built later. The remains of the oldest were still visible in 1780. Between the papers of 1667 we see an inventory of the mountains. Krasny Kut and his Cherkassy. The later fortress is described as follows in the gazette of 1785: “an irregular fortress surrounded on four sides by a rampart, one fathom high from the horizon, and 2 fathoms wide. ; around the rampart there is a dry ditch, one fathom deep and 3 fathoms wide; in the fortress there is a cathedral church of the wonderworker Nicholas.” Until 1765, Krasny Kut was a city of hundreds; from 1780 it was a district one, but then (1796) it ceded this significance to Bogodukhov. There was also a Spiritual Board in Kuta. Nowadays in Krasnokutsk, in addition to Nikolaevsky, there are three parish churches: Assumption, Preobrazhensky, Mikhailovsky and the fourth cemetery of All Saints; and in the past there were also the Pokrovsky and Ascension churches. Nicholas Church, as a cathedral church, was founded at the same time as the Red Kut fortress. i.e., around 1660. The current church was moved in 1793 from the abolished Krasnokutsky monastery, its iconostasis is remarkable for its carvings, and even more so for the painting of the icons, which to this day retains the freshness of its colors and is distinguished by the extraordinary liveliness of the faces of the saints; The icons are painted in a golden field with oil paints. The Krasnokutsk Nicholas Church was constantly called the cathedral church of the mountains. Krasnkutsk, for example, in the request of 1751.” The Akhtyrsky Regiment of the Red Kut Cathedral Church of St. Nicholas, the patrons and parishioners ask for the ordination to the priesthood of Deacon Nikifor, the son of Archpriest Karp Ignatievich. “Judge Matvey Boyarsky had a hand in this petition from the Akhtyrsky regiment.” Among the archpriests of the cathedral, Archpriest Karp Ignatievich is known, whose grandson Iakinf Karpinsky was the prefect of the collegium and various seminaries, and another grandson, Archpriest Andrei Vasilyevich Karpinsky, managed the spiritual affairs of the Krasnokutsk department for about 40 years. In 1748, he wrote to the Consistory that on March 20, 1748, robbers broke into the house of the widow Boyarskaya at night, tortured the widow for money and property, and robbed everything they could, but on the third day they were caught and sent to the Akhtyrsky regimental office, where, among other things, they showed that they intended to attack the house of his archpriest in order to take advantage of government money kept by him; Of these thieves, two escaped from the guard; Therefore, the archpriest asked to be allowed to take two guards from his department at a time, so that they would protect his house at night. and the Consistory ordered that the clerics take turns with the archpriest, “as is usually the case with other spiritual Directors.” Archpriest Karp Ignatievich of the Krasnokutsk Nicholas Church is known from the Akhtyrsky bills of sale of 1710 (No. 109, 906). According to the report of the general survey of 1785, for Krasnokutsk Archpriest Andrei Vasilyevich Karpinsky, i.e. grandson of Fr. Karp, known from cases since 1748, shows 182 acres of land. In the Svyatogorsk Act of 1687, Krasnokutsk archpriest Fr. Pyotr Eremeev and Spassky priest Karp Ignatevich. The first in 1699 sold to Colonel Perekrestov “the bow below the Parkhomovsky camp with an arable field, the Knyazhoy Bayarok tract with an arable field and hay fields,” as stated in the royal charter on December 18, 1699. Nowadays, church land is available only at the Assumption Church, among 40 acres; with others there is not even a tithe. After Karp Ignatievich there was Archpriest Leonty Ilyin. In 1693, a wooden church of the Dormition of the Mother of God was built on the settlement in accordance with the case of 1719. The first church was built “in ancient years and consecrated by Metropolitan Misail.” Therefore, before 1684. In 1778, landowners Maxim Shtepa and Vasily Savitsky built a new Assumption Church. In 1838, a stone church with the same bell tower was built - the church is very beautiful, light and slender in all its parts. Its main builders were Krasnokutsk residents - merchant Pyotr Ovsyannikov and his brother Grigory; – the latter donated up to 3,000 rubles for the construction of the church. silver The current wooden Church of the Transfiguration of the Lord was built in 1762 and restored in 1830. The Spassky Krasnokutsk priest is known from the act of 1687. In the case of 1717, priest Pavel moved to this church in 702, in 1696 he was dedicated to the Krasnokutsk Ascension Church, of which no traces have been seen in Krasnokutsk for a long time. In 1714, it was allowed to build a new Church of the Intercession of Our Lady instead of the burnt Church of the Intercession; in 1816, having been moved to the cemetery, it was consecrated in the name of All Saints. The Church of the Ascension of the Lord in Krasny Kut is visible from the papers of 1696. Of the ancient events with the Cherkasy people of Krasny Kut, something has been preserved in monuments regarding the incidents of 1668. The excitement raised by Bryukhovetsky then echoed with confusion in Krasnokutsk. The Belgorod governor wrote in March of that year that “red. Cherkasy V. betrayed the Emperor.” According to another Chuguev paper, it is clear that the agitated Cherkassy then handed over to the Tatars the tsar's clerk Trofim Avdeev, who was in Krasnokutsk, and this poor fellow languished thereafter in captivity until November 1681, when he was ransomed by his son. Resident Vasishchevsky, who was in the tsar's service in Krasnokutsk, was killed at the same time. However, the Krasnokuttsy soon came to their senses and began to act as the faithful servants of the Russian Tsar should have acted. We see this in the following reply from the book. Romodanovsky: “in the current year 176 (1668), by order of V. Sovereign, they were sent from a convoy from near Kotelva to Zaporogi to the Zaporozhye Cossacks with a gracious letter from V. Sovereign and to receive all sorts of news - Krasnokut Cherkassy Ivashka Papushka with his comrades three people and have not been from Zaporozhye to this day. And on May 25, Andrei Zhuchenko, a Krasnokut Cherkashenko from Poltavi, came out of the Poltavi camp and said that a pestilence had spread to the people in Zaporozhi and many Cossacks had died.” According to a letter from the Kharkov colonel to Chuguev in June 1679, “The Tatars alone went along the Murafsky road and fought near Murafa and near Krasny Kut and near Kolontaev.” Hetman Samoilovich reported on January 14, 1680 that the Tatars were standing in a convoy between the river. Merloy and Vorskla. In one of the Chuguev papers of 1688 we read: “Aug. 29, 1688, the Krasnokut Cossacks Timofey Butko and Semyon Kalachnik came to Soleny (Slavyansk) from Azov. When were these Cossacks captured? In all likelihood, during the first Crimean War of Prince Golitsyn (1687). The troops returning from this campaign stood near Krasnokutsk, and at the beginning of the campaign in Krasnokutsk there was Neplyuev’s corps, which during the war dealt mainly with the Azovites. At the same time, it is known that in June 1688 Krasnokutsk was in danger from the Tatars, who were entering the suburban settlements en masse, so Colonel Perekrestov hastily set off for Krasny Kut with his regiment. During the Swedish War, Krasnokutsk was the site of a glorious battle between the Russians and the Swedes and suffered for this glory. Karl hoped to surprise Ren's corps, located from Krasnokutsk to Gorodenka, and crush it with his masses. But the Kalmyks, on the heels of Karl, let Ren know about Karl’s movement to Krasny Kut. Nevertheless, Karl found two regiments of dragoons not quite ready near Krasnokutsk, so they barely escaped with a hasty retreat to Gorodenka. Instead, Charles’s regiments unexpectedly stumbled upon grenadiers and dragoons who were expecting the enemy “in cover behind a wall in a ditch”; The Swedes, who had been deceived, were defeated and driven all the way to Krasnokutsk. Having been broken on the head near Gorodenka, Karl poured out his revenge over Krasnokutsk and its environs when he walked to Oposhna. In one of the Krasnokutsk records of 1710 we read: “and when we refused my grandson Osip Andreev in advance, then everything was lost in the hour of the Swedish ruin.” Rigelman says that Krasnokutsk was plundered by hungry Swedes at that time. In the case of 1717 we see that the Krasnokutsk churches of the Transfiguration, the Assumption and the Arkhangelsk, from 1709 to 1717, remained unsalted precisely because after the devastation inflicted on these churches in Krasnokutsk in 1709, the churches and parishes remained “in extreme poverty”; It also says here that Krasnokutsk was then robbed together with the Swedes by gangs of Tatars; the latter were called by Mazepa. According to Menshikov’s letter, the enemies paid for their failures with acts of robbery. “The enemy, the place of Krasny Kut, Kolomak and other victims, went back to Oposhna and threw the above-mentioned male and female residents into the snow and into the water and committed many other evils.” Note The traveler Zuev in 1781 believed that in Krasnokutsk there were more than 800 philistine houses and 2406 souls of inhabitants, most of them military inhabitants. In the confessional statements for 1790, there is no doubt that the inhabitants of the farmsteads are also shown. 20 years later, churches were built on other farms, and therefore in 1810 the Krasnokutsk parishes had almost the same number of parishioners as there were in 1790. 86 versts from Kharkov and 35 from Bogodukhov, on the river. Khukhre. One of the most majestic churches in the diocese is the Kaplunovsky Church, and this same place is commemorated by the love of the Mother of God. The current stone Church of the Nativity of the Mother of God was founded in 1788 and consecrated in 1798. According to its original construction, the church was quite worthy of the benefits of the Mother of God, but now, unfortunately, it has lost quite a lot of its former glory. Imagine a church with 20 windows in the main dome: the size is enormous! Four small domes stand as if on guard on the sides of the large dome; The church is so vast that it can easily accommodate up to 2000 people. In addition to the main altar, there are now two side altars: the southern one in the name of Peter, Metropolitan of Kyiv; northern in honor of Pr. Jeremiah and rights. Elizabeth; and before that there was still a throne in the holy name. Nicholas in the upper gallery, which was destroyed due to a crack in the side walls of the church. The construction of this church took place under the special supervision of the Holy Synod, which issued a book for collecting alms. Akhtyrsky Archpriest Maxim Yanovsky was appointed as the trustee of the construction of the church. The then owner of Kaplunovk, Eremey Vasilyevich Perekrestov-Osipov, and after the death of his wife Elisaveta Stepanovna, nee Konovnitsyna, spent significant capital on this church. The first church in Kaplunovka in honor of the Nativity of the Blessed Virgin Mary was built in 1688. The builder was Akhtyrsky Colonel Ivan Ivanovich Perekrestov, who had previously received by grant of land 20 versts from Akhtyrka at the top of the river. Khukhra and named the Cherkasy settlement formed here after Osadchy Kaplun - Kaplunivka. A year before the construction of the church, Ivan Ilyich Umanov, almost a native of Uman, came to the colonel for service from Poland. The following year, Ivan Ilyich asked the colonel to petition him for the priesthood, and in 1688 he was ordained a priest of the Kaplunovskaya Church of the Nativity of the Virgin Mary by Metropolitan Abraham. To this priest the Mother of God pointed to her miraculous image. It went like this: “St. 8, 1689, the priest John saw in a dream a handsome and gray-haired man, who said to him: on the third day after this, three icon painters will come to you from Moscow, one 60 years old, another 80, the third 90 years old; From the eldest of them, remove seven icons from the top of the bundle, and take the eighth, the Kazan Icon of the Mother of God, for yourself with reverence, and you will see grace. Umanov, struck by a dream, fasted for three days, served the liturgy, and at the end of the liturgy on the third day, returning home from church, he saw the icon painters of those old years, as he was told in a dream. He invited them to his house and took a bunch of icons from the elder, and the eighth of the icons in the bunch was indeed the Kazan Icon of the Mother of God. He kept this icon for 15 kopecks, which, however, the icon painter did not take. The icon remained in the priest’s house for two weeks, and on the third week, on the night from Saturday to Sunday, a virgin of extraordinary beauty appeared to the priest and, awakening him with her finger, said: “Priest John! Don’t keep Me in your church, take Me to the church of God.” The priest, awakening in horror, saw a light in the room like the flash of lightning, then, gathering his thoughts, he gathered the venerable parishioners and, announcing the vision, served a prayer service and transferred the icon to the church. All this information is included in the description of the appearance and miracles of St. icon of Kaplunovskaya, compiled in 1744 “at the Kharkov Academy,” where it is said that the description of the appearance of St. The icon was taken from the testimony given by the priest John Umanov. The manuscript also includes miracles that happened after 1741, and some of them are certified by the handwritten signatures of those who experienced the mercy of the Mother of God, others are written down by the hand of those who were blessed; enclosed between them is a copy of a letter from Ivan Paskevich, written to the rector of the Kaplunovsky Church, Hieromonk Herman, with a notification of the healing of his wife Paskevich, which took place in 1760 by the grace of the Mother of God. The following event is also described here. In 1709, during the war, the Swedish king Charles and hetman Mazepa were in Kaplunovka and stood in the house of the priest Umanov; the priest himself was then with the miraculous icon in Kharkov for presentation to Tsar Peter and remained there for 2 weeks; daring Lutherans of Karlova's army 3 times. they tried to light the Kaplunovsky church and could not light it. Karl saw through the window how the church was lit, and, amazed at the failure, asked Mazepa: what does this mean? Why doesn't the church burn? Mazepa said: they say that the church is famous for the miracles of the icon. Karl ordered to catch one of the residents of Kaplunovka, and Grigory Zhuravel was caught in the forest. The king asked him: “Where is Tsar Peter”? Zhuravel answered: according to rumors, in Kharkov. “Where is your icon?” – By order of the authorities, she was taken by a priest to Kharkov. “Karl turned to Mazepa and said: look, where this icon is, we have little hope of success.” The holy icon was on the field near Poltava, and Peter turned with prayer to the saint three times. icon. In their request dated July 4, 1767, the Kaplunovka priests John and Procopius Umanov wrote: “His grandfather John, and Procopius his great-grandfather, John Ilyich was a priest in Kaplunovka until he was 30 years old, to whom the now sought Kaplunovskaya icon of the Most Holy Theotokos appeared; With this icon, during the Swedish war with the Russian army, he was near Poltava, and from there he was taken to Moscow and lived there for quite some time, and with this image he was released again to Kaplunovka. His father Ioannov and grandfather Prokopiev Andrei and Demyan, Procopius’s father, were also priests at this church.” In the Kaplunovsky Church there are the most faithful monuments of Tsar Peter’s reverence for the miraculous icon. a.) For the miraculous icon, Tsar Peter created a silver gilded robe with expensive stones and a silver icon case. This was after the Battle of Poltava. Subsequently, a golden robe with precious stones was placed on the miraculous icon, a gift of gratitude from Matrona Gamaleeva, brought in 1804; and the royal robe was placed on a copy of the miraculous icon standing in the church behind the left choir. b.) Holy Evangelis M. p. 1699, in a silver gilded frame, with the following inscription along the edges of the frame: “1705 Feb. On the 25th day, by decree of the Emperor, this St. was built. Gospel of the Ingermanland Chancellery on the Sovereign's money of the Akhtyrsky district in the village. Kaplunovka to the Church of St. Virgin Mary weighing 15 pounds silver. 4 gold coins, and 35 chervonets for gilding.” Number of parishioners: in 1730 890 men. 879 women, in 1750 935 men. 910 women, in 1770 986 men. 943 women, 1780 1007 men. 992 women, in 1790 1130 men. 1172 women, 1810 1140 men. 1202 women, in 1830 967 men. 1022 women, in 1850 1036 men. 1098 women floor. From the decree of the Consistory of 1767 it is clear that a.) 1738–1767 there were three priests in Kaplunovka, and in 1767 the third priest “for lack of the specified number of parish households” was abolished; b.) “there is no sub-church land and no own land,” the priests wrote then; c) “do not interfere with the sale of candles to priests,” the Consistory ordered. On the river Merle is 6 versts from Krasnokutsk, 30 from Bogodukhov and 35 from Akhtyrka. In one of the Chuguev papers, the area of ​​Gorodny back in 1647, when a military town was founded here, was called a settlement, a settlement of Gorodny. The survey sheet of 1785 should be indicated in addition to the settlements. Gorodnoy is also Staroye Gorodishche, precisely on the right side of the river’s opening. Gorodnyanka, 4 versts from Gorodny. So here, on the old settlement or on the Gorodny settlement, there was once, in very ancient times, a city, a city that disappeared long before 1647. In the description of the Donetsk watchmen of 1571, this very place is called Torchinov Settlement; and closer to Vorskla there is a Cossack grave. “And Vorskla climb over Buen Borka with elk; and from the elk (go) to the Cossack grave and to Merle, and Merle climb below Torchinov Settlement.” On the road from Kaplunovka to Akhtyrka, ramparts with ditches are still visible, which people call Cossack graves. When did the Cossacks shed their blood here? Nobody knows. What is the name of Torchinovo settlement? There is no doubt that here was the city of the prince of the Torks, so often found in the history of Russia in pre-Mongol times. Although the Torks, like their fellow tribesmen the Berendeys and Pechenegs, were a nomadic people, the city of Torchesk, which belonged to the Torks, is known beyond the Dnieper. The princes or heads of the tori tribes without a doubt chose a permanent location for themselves and brought it into such a position that they could live in it calmly, especially in cold times. One part of the Torks lived beyond the Dnieper and served the princes of Kyiv, while the other lived in the steppes of the present Kharkov province and served the princes of Cherngov together with the Chernigov Coys. These were Cossacks - free mercenaries of Russian princes. After they had experienced cruel defeat more than once, either from the Russian princes or from the Polovtsians, they were forced to submit to complete subordination to the Russian princes. Torquis, Pechenegs, Berendeys were horsemen by trade, and could be a good, light cavalry army. Also St. Vladimir used the horse service of the Torci in the war with the Volga Bulgarians. Torquis, Berendeys, and Pechenegs are called in chronicles by the common name of Cherkassy or Black Klobuks. It is believed, and quite reasonably, that these Cherkassy were first conquered by the Russian authorities by the Tmutarakan Russian princes and were resettled by them from the Black Sea shores of the Caucasus to the Don and Donets, from where they moved to the right bank of the Dnieper. The Don Cherkassy left traces of their name on the Cherkassky ravine and on the Cherkasskaya river, which flows into the Don opposite Rykova Stanitsa - part of the present-day old Cherkassk. In exactly the same way, the Dnieper Cherkassy left their name on the Dnieper city of Cherkassy, ​​which since 1321 is often mentioned in history and especially in the history of Hetman Ukraine. This fully explains why, during the time of Tsar Ivan Vasilyevich, the Kabardian Circassians were called the original subjects of Russia, who fled to the mountains from the Ryazan principality, or, what is also, from the possessions of the princes of Chernigov-Ryazan. Let us also remember that according to the act of 1647, the Putivl border or the border of the former Putivl principality, part of the Chernigov principality, goes from Putivl through Nedrigailov and Kamenoye to Kalantaev. So the reviews of the 16th century. about the primordial citizenship of the Cherkasy Chernigov kin, the idea is again confirmed that the Torks lived in the steppes of the present Kharkov province, which were part of the district of the Chernigov principality. The Russian Circassians, or what are also the Torks, Berendeys and Pechenegs, the original relatives of the Caucasus, entering into marriage alliances with the Russians and being in constant close relations with the Russians, little by little lost their national identity among the masses of the strong Russian people, and after the Tatar defeat, after most of the Cherkasians went to the Caucasus Mountains, only the Cherkassy Little Russians and Don Cherkasy, with the character of ancient horsemen of the steppes, but with a fiery love for Orthodoxy and Russian shrines. It goes without saying that, given the close connection between the Russians and the Cherkasy people, the Russians, out of their ardent piety, first of all tried to convey to them the inspirations of St. faith, and there is no doubt that in the Torcan cities Christianity dominated among the Torcans. About the population of Gorodny in the 17th century. we find the following in written monuments: Belgorod governor Timofey Buturlin wrote to Chuguev: “in the current year 155 (1647), July 5, the steward and governor Ivan Savin wrote to me in Belgorod from Volny; on July 2, he wrote to him from the Gorodnoye settlement, on which the settlement, by sovereign decree, was ordered to build a fort on the river. Merle, the village head Bad Sanin, that on June 30 came to that Gorodnoye Settlement from the Lithuanian side of the mountains. Platava trading man Fedka,” etc. From this statement it is clear that the Gorodnyansky fort was built in 1647 by one of the chiefs of the Moscow border guard, and when comparing this statement with the painting of the villages of 1571, we also see that this place was chosen for the city and because here, for a whole century before the appearance of the fort, villagers who traveled to observe Tatars, stopped while crossing the Merlot. In 1661, Cherkassy people already lived here, and although in 1678 there was a governor here along with the Cherkassy people, even before that, in 1672, Gorodnoye was included in the number of cities “without service people and lands” (estates). Around 1700 Gorodnoye was already the hundredth town of the Akhtyrsky Regiment. According to the Chuguev correspondence of 1661, “Fyodor Zhuchenko (Colonel of Poltava and friend of Vigovsky) came to Gorodny Ostrozhok with the traitors Cherkasy. And the Goroden Cherkassy beat many of their traitors.” In 1709 Gorodnaya was the site of the battle between Charles XII and the Russian general Ren. Swedish and Russian fortifications of that time are still visible here. Gorodnoe is now located on an elevated hill, and is surrounded on the eastern and northern sides by dense forests, on the western river. Merlom, and from the south, from Krasnokutsk, a high earthen rampart and a deep ditch that stretch from the river. Merla to the forest at 300 fathoms. The shaft is 3 fathoms high, and the ditch is up to 4 fathoms wide. On the left side of the rampart there were 3 Swedish batteries, each up to 8 fathoms long, up to 5 wide, and up to 2 ½ fathoms high; they face the closed side towards Gorodny. Opposite these batteries to the north, across the valley, are Russian batteries, half a mile from the Swedish ones. Charles had 500 cavalry, 8 Polish banners, a regiment of Mazepin's friend Andreenko and a significant number of infantry. Karl was so confident in himself, or more precisely, he was so proud that even then, contrary to previous hopes, he saw the Russians ready to take the fight, he ordered his own to stand on the flanks of the Russian corps so that none of the Russians would run away when he defeated them. This dreamy pride was punished at the very first steps. On the right side of Gorodenka, the Swedes attacked an ambush, and the defeated ones were driven to Kut. On the left side, having fired a volley from rifles, the Russians struck with broadswords against the Swedes and broke the line. A horse was killed near Karl; six drabants surrounding him fell, and Karl barely escaped to the Gorodnyanskaya mill, which stood not far away. The Swedes were completely defeated along the entire line. Karl sat locked in the mill - worried about fear for his life, he was afraid to leave the mill, so as not to fall into the hands of the enemy, and he was afraid to stay in it, because he expected that they might burn him along with the mill. The night hid the enemies from the eyes of the Russians, and Karl hurried to get out of the mill. In this battle, Charles lost up to 500 people killed and 50 prisoners, and on the Russian side, 42 people fell and 27 people were wounded. State of the parishioners of modern times: According to the 1785 statement, there were 280 male military inhabitants in Gorodny. 246 women, subjects of Cherkassy 39 men. 37 women According to confessional records: in 1730, 266 men. 217 women in 1750 285 men. 260 women, in 1770 335 men. 318 women, in 1790 378 men. 351 women, in 1810 458 men. 471 women, in 1830 487 men. 506 women, 1850 358 men. 374 women On the river Merle, 30 versts from Bogodukhov and 100 from Kharkov. This is one of the most ancient cities of Sloboda Ukraine and has been known from acts since 1658. One of the inventories of the “mountains. Kolontaev”, his Cherkassy, ​​servicemen and burghers, date back to 1660. And in his first time he was very significant, so the Kolontaevsky colonel of that time is known. Its fortress in 1785 had the following form: “an earthen embankment 1 fathom high, 3 fathoms wide when laid, surrounded by a dry ditch 1 ½ fathoms deep, 3 fathoms wide. In the fortress is the cathedral church of the Assumption of the Mother of God.” The remains of the fortification are still quite significant. The fortification area is square, 70 fathoms in length and width. Open entrance from the south. From the north and east it is protected by another river. Merlom, and from the south and west, in accordance with this natural fortification, another row of ramparts with a ditch was built, 10 fathoms from the first. Along the ramparts stood purses filled with earth in the form of embrasures. The Cathedral Assumption Church has been known according to acts since 1700. But in 1713, a new Assumption Church was built. The current wooden church was built in 1761. Another church in Kolontaevka is a holy church. Nicholas has been known from acts since 1687 and was probably founded at the same time as the population of Kolontaev. In one act of 1699 we read: “I Andrei Ivanovich priest Mikhailovsky Kolontaevsky with all the church fraternity, we are in the process of repairing this with our deed of purchase, we sold the meadow with an apiary on the river that was refused for the Church of God of the Archangel Michael from David Pasechka. Merle to Pan Theodore Boyarsky, he would have bought it for the church of St. Michael's Gospel priced at 5 kopecks. The act of 1702 was signed as witnesses by the Kontai priests “Arkhangelsk priest Andrey Ivanovich, Nikolaev priest Yakov Samoilovich, Pokrovsky priest Mikhail Fominich.” So in Kolontaev, in addition to the Assumption and St. Nicholas churches, there was also the church of the Archangel Michael, and there was also a brotherhood with it. Nowadays there is no Archangel Church in Kolontaevo. There is also no Church of the Intercession, which, in the case of 1717, was completely destroyed by the Swedes in 1709, so its priest Michael, dedicated to M. Avramie, was ordered to serve in the Assumption Church. In the same 1717 file of the Kolontaevskaya Transfiguration Church, priest Theodore Zhukovsky writes that his church “since 1709, from the ruin of the Swedish, it has been empty and very rotten, due to the fact that now there are no parishioners.” The current church was built in 1761 under the priest John Zhukovsky. It contains the following books: the service book of the K. p. 1662, the colored triode and octoich of the M. p. 1742, the gospel of the M. p. 1748, the book of hours of the K. p. 1751. The consistory archive preserved the metrics for 1726 of the Kolontaevsky Transfiguration parish signed by priest Theodore and the Assumption parish for signed by priest Michael. In 1743, his son Ignatius Zhukovsky was ordained to replace Theodore at the request of the parishioners, which was signed by the Kontai centurion Vasily Boyarsky and ataman Semyon Kubash. When he was promoted to priest, the Akhtyrka Abbot, by order of the archpastor, inspected the church itself and reported that the church in 727 was rebuilt from the old church and in another place, through the efforts of the Akhtyrsky regiment convoy, Gregory Boyarsky; The iconostasis of “the former church is dilapidated, there is only one silk chasuble, a paved epitrachelion, a linen cassock; the chalice and star are silver, but the spoon is tin; there are two gospels, one is written with velvet without silver, middle-old, the other written is middle-old; Apostle K. p. new, service book M. p. is suitable, octoche quarter old - suitable for need; the community of services for need is suitable; the Lenten and colored triodion, written in old times, the Book of Hours from the Mogilev press; the breviary is old." The protégé testified about himself: “He was taught Russian writing, reading and singing by the former sexton Gregory at the Assumption Kolontaevskaya Church; besides, he does not know any other sciences or skills; a book of catechism, a primer and other rules for the priesthood that are proper to be able to and must have.” Kolontaev occupied an important place in the disturbing events of 1658–1661 during the Vigovsky unrest. In January 1658, Vigovsky sent the Gadyachsky governor, Timosha, to convince Pushkar to leave hostility against him, Vigovsky. Pushkar answered: “Doesn’t Vigovsky want to reconcile me with himself, just as he reconciled our brothers in Gadyach by depriving them of their heads?” and having chained Timosha, he sent him to the Kolantaevsky governor, to whom he also reminded about Timosha that he had broken the Donets Podolok on his head. Vigovsky sent his Serbian regiment against Pushkarev's ally Barabash; but on January 27, the clever Barabash attacked a careless Serbian regiment near Dikanka and so defeated it that only a few escaped, while the rest lay down on the spot, leaving a huge Serbian grave for posterity to remember. According to the chronicle of Wieliczka, “Cossack colonel Ivan Donets”, and according to the Chuguev papers, the Kolontaevsky colonel, in early September 1658, was sent by Romadanovsky with the Moscow infantry regiment to Chernukhy, the city of the Lyubensky regiment, to punish Vigovsky’s friends here - with various extortions, and Donets happily returned to Piryatin to the formidable prince. The Zievsky governor wrote to Chuguevsky: “in the current year 169 (160) the Zmievsky Cherkassy Ivashko Seroy and his comrades were sent to Akhtyrskaya for the sovereign’s business and in question, they said: how did they come to Kolontaev, the Kolontaevsky Cherkassy are all sitting in the city and waiting for them, the war from Oposhna, and Nov. 27 Tatars were driven to Kolontaev from Poltava and sent to Kolontaev from Oposhna, so that they would swear to the king, and would obey the Chigirin Hetman, and would bow to the Emperor on bread and salt.” This was after the unfortunate Battle of Chudnov, when Julius and the Cossacks of the right side of the Dnieper surrendered to the side of the king. Reply to Chuguev from Kalantaev: “To the gracious Sovereign Abakum Feodorovich Grigory Tarbeev and Kontevsky Colonel Ivan Donets. We know that the traitors who pointed out the hetman in Zinkov were beaten and put to shame by the sovereign’s troops”; (this is Colonel Berezetsky caught and hanged by Romodanovsky); “And who is the traitor Feodor Zhuchenko (Poltava Colonel) standing on Kotelva, they say, wants to flee to the Dnieper. And according to the sovereign's decree, I was ordered to go with the army of His Royal Most Illustrious Majesty to the traitor and hunt him down. Perhaps, Abakum Fedorovich, help for the sake of the righteous Sovereign, so that the traitor does not amuse himself; even if people came, or if you please, come yourself. The Cossacks say he wants to fight near Kolontaev, but his arrival is expected near Kolontaev. Perhaps, Abakum Fedorovich, have mercy, have mercy for the mercy of God. Tarbeev’s unsubscribe: “according to the okolnichy prince’s unsubscribe. Grigory Grigor. Romodanovsky ordered Colonel Ivan Donets with free people to go to Akhtyrskaya; and I was ordered to leave 100 people in Kolontaev for the time of siege of the Chuguva Pecheneg Cherkasy. And 150 people of the Chuguev Pecheneg Cherkasy remained, while others fled; and those who remained, sent their comrades among themselves in Chuguev to beat them with their foreheads, in order to replace them in Kolontaev with spare people.” Tarneev to the Chuguevsky governor in January 1661 “You, sir, sent Cherkasy to Kolontaev to serve the sovereign, and they do not listen to me. And Pechenezhsky Ivashko, which was done by a colonel, fled to the okolnichy and never visited Kolontaevka; and yet they still want to run away. Yes, Andrei Arsenyev wrote to me from Akhtyrka that the okolnichy will soon be in Akhtyrka with the sovereign’s military men.” This was when Yuri, in January 1661, sent several regiments to the left bank of the Dnieper, and in September he himself appeared here with the Poles and Tatars “to the extreme ruin, wanting to bend these regiments to himself.” During the unrest raised by Bryukhovetsky, Kolontaev was again distinguished by excellent fame. Here is what the Chuguevsky governor Gerasim Rogozin wrote then: “On May 5 (1668), the traitor Ivashko Bryukhovetsky sent from Gadyachi with the traitors Cherkassy to Kolontaev the city of war and trade of the boyar and the governor Prince. Gregory Grig. near Kolontiaev, those traitor messengers were beaten by the Cherkassy and Bunchukov’s comrade was caught. Yes, he is Ivan Bryukhovetsky in many causal places down the river. Dontsu set up guards to guard Cherkassy traitors.” At the beginning of August, the Chuguevsky governor Iovlev personally reported to the tsar that the loyalty of the Kolontaevsky Cherkassy to the tsar was fully established by him on the spot. In July 1679, a large Nagai horde plundered the entire Chuguevsky and Kharkov districts, and some went along the Murafsky route and were near Murafa and near Krasny Kut and near Kolontaev. Kolontaev hardly escaped from the Tatars in January 1680, when they devastated the region along the river. Merlot and took thousands into captivity. From the history of churches we have already seen that in 1709, during the Swedish War, Kolontaev suffered so much that some of its parishes were completely deserted, and two churches were closed forever. “There are no parishioners now” said directly about the Transfiguration Church. And according to the inventory of 1704, the centurion of the “city of Kolontaev Grigory Markovsky” shows 292 Cossacks, in addition to auxiliaries, townspeople and subjects. Previously, the former city and hundredth place of the Akhtyrsky regiment, on the banks of the river. Merla, 70 versts from Bogodukhov, 40 from Akhtyrka and 120 from Kharkov. The stone Assumption Church in Rublyovka was consecrated in 1829. It had been under construction since 1823, when the wooden Assumption Church burned down. The Commission of Theological Schools allocated 1000 rubles for its interior decoration. banknotes, the Lebedinsky landowner Evdokia Lomakovskaya donated a silver cross, a tomb and an icon case with the Akhtyrskaya icon of the Mother of God - for only 428 rubles. silver It is unknown when the first Assumption Church was built in Rublyovka. Priest Semyon Ignatievich served at the Rublevsky Assumption Church for 20 years, and died in 1717, so his widow wrote, complaining that his brother, priest Mark, in 1717-1724 gave her and the orphans her third part of the income, and from 1724-1729 he did not give even the fourth part. His Grace Epiphanius, who was as zealous about the education of the clergy as about the protection of orphans, wrote: “Write a decree to the archpriest of Krasnokutsk, so that he can find out how old her sons are? When you are fit to go to school, but haven’t given it away, then you shouldn’t take any income; when she sends it to school, she will take it in half for the students; when at a great age, then to be her son and daughter and take the sexton’s income, she will have the income in half with the current priest, about which to write a decree; when the priest begins to run around, despising the decree, then he will be a stranger not only to the parish, but also to the priesthood.” Another church in Rublyovka is the Church of the Archangel Michael. In the case of 1717, the Rublevsky Mikhailovsky priest Maxim Mikhailov is known, dedicated in 1685. The current wooden church was built in 1793 through the efforts of the priest Vasily Gontarevsky and his diligence, during 20 years of serving the church, two vessels, two gospels and a decent sacristy were acquired; for his thoughtfulness in his position, in 1801 he was honored with the rank of archpriest. Since ancient times, there have been two fairs in Rublyovka: in the Holy Day. Nicholas and on the day of the Intercession of the Virgin Mary. According to the survey report of 1785, there were 1,415 men in Rublyovka. 1421 women military inhabitants on 15,983 acres of land, common with the Likhachev residents; The soil is sandy, and partly black soil. We have not yet spoken about the Rublevskaya fortress, nor about the participation of Rublevka during the Swedish War, but in order to talk about a whole series of fortifications located along the river. Merle, some of which have connections with Swedish. War, but not without relation to Rublyovka. a.) Along the right, elevated bank of the river. Merla from Krasnokutsky itself goes beyond Rublyovka to Likhachevka, a series of mounds, at a distance from one another of no less than 50 and no more than 100 fathoms. Some of these mounds have a round shape with a pointed top and a circumference at the base of up to 50 fathoms, while others have an oblong shape with a sunken or dug out middle inside, and a circumference of up to 60 fathoms. The chain of these mounds is lost in the forests behind Likhachevka near the river. Vorskla. It is not difficult to understand that this is a chain of observation posts of the Cherkasy Akhtyrsky Regiment; the other advanced chain of the regiment walked along the river. Kolomaku. b.) One and a half versts from Rublyovka to the north-west of the settlement, on an elevated plain, along the roads going from Rublyovka to Oposhnya, Kotelva and Krasnokutsk, there is a very high mound, distinguished in the dialect of the people either by the name of an open grave or by a Swedish town. The mound is round and the circumference at the base is 170 fathoms, and the height from the base along its slope is 11 fathoms; from the top, his simple eye can easily distinguish objects 10 miles in circumference. In the middle of it there is a deep void and at the bottom a plane up to 40 soots. in a circle, with visible excavations inside the mountain. 5 ditches or passages lead into this void from above the mound. 8 fathoms from the mound there is a ditch of 4 fathoms around it. deep and behind the ditch there is a shaft of 3 fathoms. high, with three entrances to the mound. 3 entrances are protected by small mounds and pits. At 30 fathoms from the shaft there is a battery, with its closed side facing Rublyovka, it is 10 fathoms. in length, 4 in height, with prominent places for guns. From the Buried Grave, one chain of mounds goes to Kotelva, another to Krasnokutsk, and the third to Oposhna, the last two are the same ones mentioned above. The mounds towards Kotelva are located 50 fathoms apart from each other. and have an oblong figure, up to 60 fathoms. in a circle. Popular legend says that the Swedes quartered in the Opened Grave on their way from Gorodenka; in this grave, they say, they stored artillery and fodder, and their quartering lasted quite a long time. This legend is justified by written documents that say that Charles was behind the spring thaw and the flood of the river. Vorskla stood near Oposhneya for a long time. Thus, the Swedish war of 1709 explains the current position of the excavated mound with its accessories. But it cannot be said that the same situation explains the very origin of the high mound and 3 rows of other mounds. The Swedes used the mounds and especially the high mound for their own purposes, but the rows of mounds already existed before that. In all likelihood, some of these mounds were laid out by the Akhtyrsky regiment, but it is impossible to say without documents that all of them are contemporary with this regiment. c.) Rublevskaya fortress is 120 fathoms long, 60 fathoms wide, and 149 fathoms in circumference; protected by a shaft of 4 fathoms. height and a ditch of 3 fathoms. width On its rampart there were cannons, one of which, cast iron, has survived to this day. Its ditch, when danger was present, was filled with river water. Merle flowing at 20 fathoms. from strengthening, and then the fortress became inaccessible. After this, it is easy to understand that the residents of Rublyovka in 1709, when the Swedes, hungry and irritated by the failure of the Swedes, were quartered in such close proximity to them, could not remain in peace. Rigelman says that Rublyovka was ruined by the Swedes. But given what we said about the situation of the Rublevka fortress, it must be assumed that this destruction then applied mainly to the towns and farmsteads surrounding Rublevka, but not to the fortress. According to the inventory of 1704, in the hundred of the Rublev centurion Prokop Semenov there were actually 287 “Cossacks”. On the right bank of the river. Merla, 90 versts from Kharkov, first a settlement of assistants to the Kontai Cossacks. In 1726, the priest of the Church of the Intercession in the village of Lyubovka, Peter Andrievsky, wrote to the Right Reverend: “this Church of the Intercession was built 50 years ago and has long since fallen into disrepair,” which is why he asked and received permission to build a new church. In the file of 1717 it is said that the Lyubovsky Church of the Intercession has existed since 1678. The current one was consecrated in 1786. In 1717, the priest of Lyubovka, John Andrievsky, wrote that Lyubovka suffered from the Swedes in 1709; about himself he showed that he was then in the mountains. Smely at the Assumption Church, and after the destruction of Smely by the Tatars in 1712, he joined the Akhtyrsky regiment in 1713 and from 1714 began to live in Lyubovka. Number of parishioners in 1730 230 men, 215 women, in 1750 261 men, 246 women, in 1770 459 men, 420 women, 1790 570 men, 570 women, 1810 675 men, 686 women, 1830, 669 men, 729 women, 1850, 537 men, 612 women. On the river Kotelva, 10 versts from Krasnokutsk and 90 versts from Akhtyrka, 90 from Kharkov. Populated by Colonel Perekrestov, but taken from him to the treasury on March 8, 1704, and given by Empress Catherine to Count Ivan Podgorichani. In 1700, Parkhomovka was still a village: according to the act of 1707, the Intercession priest Grigory Andreev Ganzeevsky of the Perekrestovsky village of Parkhomovka is already known - and it is undoubtedly known that the first Church of the Intercession of the Virgin Mary was dedicated here in 1704. Count Podgorichani, instead of a poor thatched church, built an extensive church with 5 domes and 3 thrones. After his death, his wife, Varvara Podgorichani, built a stone church, which was consecrated in honor of the Intercession of Our Lady in 1808. The current owner of the estate, Luka Petrovich Vucicevic, in memory of his uncle Ivan Vukotic, who bequeathed his estate to him, donated a sacristy of 1000 rubles to the church. silver Note According to the royal charter of 1699, Colonel Perekrestov bought in 1699 “from Matvey Mankovsky on the Kotelevka valley the Parkhomovsky farm and rowing and arable field and hay fields.” See notes on Red Kut. Number of parishioners in 1730 925 men, 857 women, in 1750 1060 men, 1008 women, in 1770 1128 men, 1091 women, in 1790 1190 men, 1130 women, in 1810 1236 men. 1145 women, in 1830 1465 men. 1631 women, in 1850 1318 men. 1476 women “To my spiritual father,” wrote the Rublevsky centurion Ivan Kobelyatsky in 1734, “to the priest of my village of Pisarovka, Theodora, for his prayer for me and for our entire house, to take all his life’s work from the Pisarovskaya mill from two stones of all sizes of bread on Saturdays, that in these days, for his happiness, God will send and also supply prosphoras for the Divine Liturgy without omission. Yes to him. Give Theodore 10 rubles. buy himself a forest, where he himself will find firewood for consumption for his harvest.” In February 1747, priest Grigory Zinoviev wrote to the archpastor: “Jan. 1728. 9 with the ordination of the first Dalmatia and St. Mount Athos, His Grace Bishop Chrysanthos, I was dedicated to the Belotserkovsky district in the honor of Pan Stanislav Yablonovsky in the village of Kagalnik to the church of St. Martyr Paraskeva and I served until December 9. 1745 and from unbearable persecution from the local Uniates, who taught me to force me to their Unit faith, which I did not want to accept, - for which they Uniates, having taken away all my belongings, wanted to kill me to death, and take my children to Poland; Seeing such boasting, I was forced to leave that Pyatnitskaya church and my house, and secretly fled to Russia in the night with my priest and children, where the gentleman guard captain gave me an akhtyr ticket. regiment of the village of Pisarovka in the rank of Bunchukov’s comrade Vasily Ivanovich Kobelyatsky, the townsfolk, Ataman Semyon, and others ask me to go to their church of St. John the Warrior for service, and their priest Theodore Havelovsky moved to the village. Parkhomovka. Major Mikhail Vasiliev allocated 5,270 rubles for the construction of the stone Church of the Holy Trinity. silver The church is finished. Number of parishioners: in 1730 210 men. 197 women, in 1750 267 men. 278 women, in 1770 420 men. 422 women, in 1790 423 men. 425 women, in 1810 528 men. 507 women, in 1830 422 men. 408 women, in 1850 342 men. 386 women Sumy Uyezd. Sumy deanery I The beginning and significance of the city 2 versts from the present city of Sumy there is a place now called a settlement. This is a steep mountain, at the base of which flows the Psel River, which here divides into several branches, now rich in game in the spring. From the eastern side, from the other bank of the Psl, it is difficult to get to the settlement, especially since the side of the mountain facing the Psl is steep and steep. In 1785, this area belonged to Colonel Stepan Kondratyev, and then a significant part of it was occupied by gardens. In the census of Russian guards of 1571 we read: “And Psel climbed over the Lipetsk settlement, and to the top of Borovnia.” So, the settlement, neighboring the current city of Sumy, in the 16th century was called the Lipetsk settlement and then was already only a settlement of the Moscow department. Therefore, it is clear that the city, of which the fort remains a monument, existed before the Tatar times; this is of course one of the cities of the Chernigov principality. The very fact that the Lipetsk settlement for a long time was the hereditary estate of the Kondratyevs shows that the first Sumy colonel, the smart Gerasim Kondratyevich, paid attention to this place and considered it important for the times of the settlement of the Cherkasy people on the Pslya. But the Cherkassy city was founded 2 versts below the ancient settlement. The city of Sumy, or by its ancient name Sumin, is located on an elevated, narrow plane between the river. Psel and the rivers Suma and Sumki, connecting in the city itself. The ancient coat of arms of this city - in a silver field there are three black hunting bags with belts and gold buttons - indicates the legend about the origin of the name of the area. According to this legend, three hunting bags were found near the Suma River, and from them the name of the area with its rivers was given. The legend can be considered fair in relation to the rivers, but not in relation to the name or origin of the city, which was called Sumin apparently after the river. Sume. The settlement and establishment of the city of Sumy began in 1652, when the Cossacks came from across the Dnieper. As in a military city, there was a fortress in Sumy. According to a statement from 1780, “in that city there is a dilapidated earthen rampart, made in 1658, 4 arshins high from the horizon, 3 fathoms wide when laid, on one side of it a dry ditch 5 arshins deep, 5 fathoms wide, stands on the mountain along the river. Psla on the right side; it contains an earthen castle (citadel) 4 arshins high, - regimental barracks; the cathedral church of the Transfiguration of the Lord, the parish churches of the Apostle Matthias, St. Nicholas the Wonderworker - wooden and stone of the Resurrection of the Lord. Behind the rampart on the outskirts are wooden churches and so on.” Today the remains of the shaft, resting its ends on the river, are still visible. Psel; Along the moat, part of the city was named Perekop. As in every regimental city, in Sumy there was the main government of the settled regiment, or regimental chancellery, where all military and civil affairs of the Sloboda residents of that regiment were in charge. The main towns that were part of the administrative district of the office were: Lebedin, Nedrigailov, Belopole, Mezhirich, Vorozhba, Lower and Upper Syrovatki, Krasnopolye, Miropolye, Sudzha. For spiritual affairs in Sumy there was a spiritual Board, sometimes called the order of spiritual affairs and initially consisting of one Sumy archpriest; it still remains here. Nowadays there are 7 parish churches in Sumy: Cathedral, Resurrection, Pokrovsky, Nikolaevsky, Bogorodichny, Trinity and Ilyinsky, and one at the Petropavlovsky cemetery. According to a note by priest Fyodor Slavinsky in 1802, the ancient inscription said: “Consecrate the altar of the Lord God and our Savior Jesus Christ to the Cathedral Church of St. Alexis the Man of God, in the city of Sumin, in the summer from the creation of the world 7169th indictment of the fourteenth, and from the Incarnation of the Word of God March 1661st on the 17th day, under the Blessed Sovereign Tsar and Grand Duke Alexei of all great and small and white Russia, and under the Great Sovereign, His Holiness Nikon, Patriarch of Moscow, and all great and small and white Russia." If the cathedral church was not destroyed during the attack of the Tatars in February 1659, which we will see below; in any case, we must take it for granted that the throne of Alexei the man of God was within the cathedral church for prayers for Ts. Alexei Mikhailovich. Similarly, in the first Chuguev Cathedral of 1639 there was a chapel for Mikhail Palein. According to the acts, the Sumy Cathedral Church has always been the Church of the Transfiguration of the Lord; so we see in the royal charter of 1684, “the captain and colonel Gerasim Kondratyev, “after a fire,” as parishioners wrote in 1728, built the cathedral Church of the Transfiguration of the Lord again in 1694. The name of this benefactor was carved on the doors at the entrance. On the church-built cross there was the following inscription: “Consecrate the altar in the Church of the Transfiguration of the Lord and God and our Savior Jesus Christ. Under the power of the Most Pious Sovereigns of our Tsars and Grand Dukes John Alekseevich and Peter Alekseevich, of all great, small and white Russia, Autocrats, during the tenure of the then Most Reverend Abraham, Metropolitan of Belograd and Oboyan, in the summer of Christ, May 1694, on the 18th day, in memory of the holy martyrs Peter, Dionysius and others like them." This Transfiguration Church existed for 60 years and was rebuilt again in 1754 under Archpriest Matthew Gresovsky. When they decided to build a stone cathedral church, they had to prepare a place for it. And the wooden church was sold, and the service began to be performed in the warm Church of St. Apostle Matthew, built on the north side 5 sazhens from the Preobrazhenskaya Cathedral by Archpriest Matthew Gresovsky at his own expense. In 1776, under Archpriest Ioann Ioannovich Slovinsky, and under priests Fyodor Slavinsky and Stefan Kulikovsky, and lieutenant ktitor Matthew Gordienkov, they began to build a stone cathedral church, which was founded on July 13th with the blessing of the Most Reverend Haggai, by Archimandrite Tobiy Kremnovsky, who lived in solitude in Sumy Assumption Monastery. The construction and interior decoration of the church took 12 years. The Transfiguration Church was consecrated by His Grace Theoktist, Bishop of Belgorod on October 12, 1788 at a late liturgy, and the upper Annunciation Church at an early liturgy on the same day by the abbot of the Belgorod Nikolaev Monastery Joseph Lazarev. The brick factory was built from the church; They were content with wood for burning bricks and carts from the city and county. A thousand bricks at that time cost 3 rubles. 50 kopecks, lime was contracted from Belgorod, a quarter of it cost 40 kopecks, more than a million bricks were used to build the church and cellars. To build the church, the first time there was 150 rubles of church money, then 400 rubles were received for the wooden church. By voluntary agreement, citizens and village elders are required to give 10 kopecks each for the church, from which the collection received 400 rubles. The main benefactors were three persons: Yakov Alekseevich Shubsky donated up to 7,000 rubles; The widow collegiate assessor Evdokia Parafievskaya (who was previously married to Archpriest Matthew Gresovsky), being childless, distributed her property to churches and monasteries, including 3000 rubles. for the construction of the cathedral church, in addition, she also built the iconostasis in the upper Annunciation Church, for which 800 rubles were paid including painting and goldsmith work; Sumy resident Fyodor Kondratievich Filonenko, unmarried to the grave, distributed all his estate during his lifetime to the church; including 3,000 rubles for the construction of the cathedral, in addition to this he donated: a large silver chalice gilded under niello with enamel and rhinestones, a paten, a star and a spoon of the same work; - a robe of gold brocade with stole. The silver tomb, variegated and gilded, with enamel, was bought by a Sumy resident, widow Elena Kramarenko, for 325 rubles. She donated 300 rubles for the construction of the bell tower. According to the account, 20,000 rubles were spent on the construction of the church with final finishing, with iconostases, icon cases and other decorations. The stone bell tower was founded on June 15, 1797 and completed in 1801. Whether due to the enormity of the building or the fragile structure, there were large cracks in this bell tower, which is why, for safety reasons, it was dismantled in 1812; in its place, four numbers of shops were built from the same brick, with an entrance in the middle into the church fence. The rest of the brick was used for the bell tower, built again in 1821, and for the church fence. The large bell was taken from the Sumy Assumption Monastery. Its inscription says that it was created by the state councilor Yakov Alekseevich Shubsky, weighing 60 pounds in the bell. Another smaller bell was donated by Sumy resident Daniil Ivanovich Zabrodsky, the bell weighs 44 pounds. Later benefactors of the church: Sumy merchant Philip Akimovich Sidorenko, former church elder. Through his efforts, a shroud was purchased in 1825 on crimson velvet, embroidered with gold and silver, at a cost of 2,000 rubles. banknotes, for which Sidorenko himself donated 1,500 rubles. banknotes, and other money was contributed by other benefactors. The Sumy guild Matfei Pavlovich Aleinikov, a church elder, and the Sumy merchant Andrei Grigoryevich Kopylov, also a church elder, made a donation in 1827 to purchase silver gilded vestments for local icons of the Savior and the Mother of God (which weigh 30 pounds and 58 spools, and the price is 3177 rubles); first i.e. Aleinikov donated 800 rubles, and Kopylov 700 rubles. banknotes, the rest of the amount was replenished by various Sumy citizens and out-of-town merchants. Sumy merchant Fyodor Ivanovich Stoyanov, who was a church warden from 1836 to 1839 and from 1846 to 1849, made various donations to the church for 2000 rubles. banknotes. The stone Resurrection Church in the city of Sumy is the work of the pious zeal of the steward and colonel Andrei Gerasimovich Kondratiev, who built this magnificent church at his own expense. The church was built in two tiers - in the upper altar in the name of the Resurrection of Christ, in the lower in the name of St. Apostle Andrew the First-Called - Angel to the builder of the church; The Resurrection throne was consecrated in 1702, and Andreevsky later, with the blessing of Justin Bazilevich, Metropolitan of Belgorod. This church was built with obvious intentions in case of Tatar attacks. In the upper part of it it was safe to withstand a long-term siege: the walls of the church are thick, the passage to the upper church is inside the walls, from the ground to the windows of the upper church is far away, and cannot be reached without long stairs and a trail. without encountering armed resistance. During the fire of 1791, this church lost all its decorations and roof. After that, the service in the lower church did not begin soon; the inscription on the iconostasis shows that it was gilded by Peter Krokva and his wife Natalia in 1801, and old-timers remember that the iconostasis stood for quite a long time without gilding, although services were performed. The final restoration of the church took place 16 years later; for the throne of the upper Church of the Resurrection of Christ, with the blessing of His Grace Christopher, Bishop of Kharkov, was consecrated in 1808 on March 15th - there is a charter for this. In 1811, a fence was built at the expense of the landowner Kondratyev. After its main benefactor, Colonel Andrei Gerasimovich Kondratyev, the Resurrection Church gratefully remembers the name of its other benefactor, Ivan Aleksandrovich Kirilov. In November 1793, he bequeathed to the Church of the Resurrection a courtyard space forever, and on it he built a stone house together with his mother, nun Susanna, so that the elderly, poor and infirm would live in this house under the order of the priests of the church, the city head and ktitors; In addition, if possible, income would be acquired from it for the benefit of the church and, if necessary, clergy and church ministers would have residence there. With the proper arrangement of the buildings located in this courtyard, both bequeathed by Kirilov and subsequently added, an almshouse was located here in one half, and the other half was rented for the benefit of the church; such an order and strict observance of the will of the testator continued until May 4, 1840. A fire that occurred at that time destroyed the entire internal structure, and the very stone walls of the house collapsed in many places. Due to the lack of cash in the church, it was difficult to resume construction in this yard. But the current clergy, the elder and parishioners, jealous of the benefits of the church and relying on the zeal and trust of the benefactors, decided to carry out decent construction in the house in order to pay the money later from the economic and charitable sum; and with this intention they asked the Most Reverend Smaragd for permission to build a stone house again so that this entire place would remain an integral part of one church; and to remove the almshouse that was there before the fire from this place forever: and so that the infirm would not be completely deprived of shelter, they were obliged, after building the house, to make donations from its income, as directed by the authorities, in favor of the almshouse; to which His Eminence ordered to seek the opinion and consent of the City Duma; The Duma, lacking the means to construct a decent building on this site, ceded it forever to the church so that upon completion of the entire construction, 50 rubles would be contributed annually to the almshouse from the income received. in silver, and on top of that, the 200 rubles donated by Grigorovich would have been given back. banknotes money; in such force, on the 13th day of May 1843, the city Duma, together with the Spiritual Board, concluded a condition, and the act is now kept in the church. Upon receipt of this act and upon approval by the authorities of the plan, in 1848 a stone house with two floors was built on this courtyard site from the church sum, through the efforts of the elder merchant Nikifor Galkin, the lower floor of which has already been completed and brings benefits of 135 rubles per year. silver, and the upper floor is not yet finished; construction cost 2700 rubles. silver In 1829, with the permission of the authorities, in the fence of this church, through the efforts of the elder Savva Ilchenko, 12 small stone benches covered with iron were built for a purse’s sum; - On December 16, 1840, these shops burned down from a fire: but since the walls and iron from the roof remained intact, in 1841, through the efforts of the elder Ilchenko, they were restored and now bring benefits to the church 200 rubles. silver 1800 rubles were spent on the construction of these shops. silver The metric books begin in 1735, the confessional books from 1791. The stone Church of the Intercession of the Blessed Virgin Mary, which now exists in Sumy, was founded in 1783 and consecrated in 1790. It was built at the expense of Theophan Fedorovsky, archimandrite of the Svyatogorsk monastery, and before that, the priest and archpriest of this church, however, with the assistance of the most honorable citizens of Sumy. Before the construction of this church, there were successively two churches of the Intercession of the Virgin Mary, both wooden. The first existed until 1732; This is what the decree of 1732 says about the construction of a new church. But when was the first church built? Not known. According to the census of 1732, we see at the Intercession Church a priest, a school and a hospital, and in addition a priest of the Church of the Entry of Our Lady into the Church with a school and almshouse. The Vvedensky Church was, as it seems, a chapel of Pokrovsky. In 1808, his parishioners were allowed to dismantle the stone Archangel Church in the abolished Sumy Monastery. And in 1821, it was allowed to build from it a bell tower with a warm church in honor of the Entry of the Blessed Virgin Mary into the church. The metric books begin in 1735, and the confessional books in 1790. The first church in the name of St. Nicholas was built in Sumy, of course, no later than 1652, as it was located in the fortress itself. In the royal charter to the cathedral we see the Sumy Nikolaev priest Gury in 1661, and according to the acts of the Sumy monastery, the Sumy Nikolaev priest Emelyan Yakovlevich is known in 1664, and in 1689 the Nikolaev priest Sazon Grigorievich. In 1694, a new wooden church was built in the name of St. Nicholas by the steward and colonel Gerasim Kondratyev. This church burned down in 1803 due to the carelessness of the clergy members. The monument, erected on the site where the altar of this church stood, is still located in the courtyard of the merchant Evdokia Medvedeva. A new location for the Nikolaevsky Church was appointed at the request of Governor General Andrei Levanidov, who appointed merchant shops on the site of the church, which happened in 1796. 3rd guild Sumy merchants Solodky in 1804, with their support and the help of other parishioners, built the stone church of St. Nicholas instead of the one that had burned down; This church, two years after its consecration (in April 1806), collapsed for the reason that the columns supporting the vaults of the building were taken out. The church elder of the Sumy 3rd guild, merchant Marko Evseev Medvedev, built a real church on the site and on the foundation of the destroyed former church, and used his own capital up to 3,000 silver rubles. The church elder of the 3rd guild, merchant Ivan Avakumov Tkachenkov, and his brother Avvakum donated an icon of Barbara the Great Martyr in a silver gilded robe and a chandelier in front of local icons; From the first came another rich shroud. To the 1st guild, merchant Ivan Kiktenkov donated an icon of John the Baptist in a silver gilded robe. At his death, he bequeathed 1,500 silver rubles for eternity so that the interest of the capital would be used sacredly and ecclesiastically by the ministers of the Sumy Nicholas Church, who were obliged to pray for the repose of the soul of the deceased benefactor. Thanks to the efforts of the elder merchant Alexander Dukhanin, a stone gatehouse, two benches covered with sheet iron, and an iron grille and gate were built. Before the existing stone Church of the Nativity of the Virgin Mary, there was a wooden one “on the outskirts” in the city of Sumy, which, according to the acts stored in the cathedral church sacristy, was consecrated in 1681. In 1702, for the consecration of the Sumy Resurrection Church, at the request of Colonel Andrei Kondratyev, his brother brought some utensils from the Church of the Nativity, as is known from the decree of the Consistory of 1732. In the royal charter dated April 26, 1703, given to Colonel Andrei Gerasimovich Kondratyev, among the estates of this colonel it is mentioned: “in the suburb of the city of Sumin, near the Church of the Nativity of the Blessed Virgin Mary, a courtyard that was purchased from Timka, and a courtyard in a new place on the slope near the Semyonovskaya Malthouse of Melnikov.” Both give the right to think that the old Church of the Nativity of the Virgin was a benefactor of Colonel Andrei Kondratyev. According to the 1732 census, we see a school at this church. In 1807, priest Dimitry Olkhovsky, moved by love for God and zeal for the church of God, began to force parishioners to found a new church; At the request of him and the parishioners, His Grace Christopher Sulima in 1808 blessed the foundation of a stone church. The construction of this church continued under Demetrius's successor, priest (since 1813) John Olkhovsky, for 8 years, and could have lasted a very long time if the merchant Fyodor Ishunin had not made special efforts to complete it. This memorable man was at that time a church elder, and contributed greatly to the construction of the church, so that in one three-year period, through his efforts, more than 4,000 silver rubles were collected. Having served as a church elder for 12 years, with his tireless labors and zeal for the Church of God, Ishunin, more than anyone else, left behind his memory and good name among the people. The merchant Alexey Ishunin, the church elder, the son of the former builder and benefactor of this church, completely inherited his father’s good qualities. He devoted his entire life to serving God and the church, and donated the excess of his labors to the benefit of the church. From the time he assumed the post of elder, his church was carefully decorated and equipped with various utensils and rich shrouds; Splendor is visible everywhere, in the vessels, in the sacristy, in the icons. There is not a single thing that belonged to the church that was not made either from his ownership or through his efforts. He has been serving the church for 22 years and during this time he purchased various utensils for the church with his own capital for 2168 rubles 32? kopecks in silver. For such diligent efforts in the church, in 1846 he received a silver medal on the Anninsky ribbon. Parish books and confessional paintings begin from 1743 to 1829 were from the Olkhovsky family, following one after another continuously. They owned a piece of land - the Olkhovskaya desert. Of these, Demetrius Olkhovsky, the builder of the current church, showed special zeal for the church. The church in the name of the Holy Trinity, as the metrics show, existed in Sumy in 1735, but from when exactly is unknown. We see it from the act of 1730. In 1732, he had a school with two teachers and an almshouse (spital) for the townspeople. Mikhail Lavrentievich and his nephew Pavel Mikhailovich Lintvarev, out of their zeal for godly deeds, in 1827 completed the construction of a new stone church with two altars with the same bell tower and fence; the main altar in the name of the Holy Trinity, and in the choir in the name of the holy passion-bearers, the blessed Prince Michael and his boyar Theodore of Chernigov, wonderworkers; Moreover, this church, as can be seen from the church inventory, was decorated and sufficiently supplied with church utensils by the same landowner Pavel Lintvarev; for these donations, on the recommendation of the diocesan authorities, Lintvarev was shown royal favor. The Lintvarevs spent up to 17,200 silver rubles on the construction of the church. The metric books have been kept since 1735. In 1705, the Sumy Ilyinsky Church already existed, since this year he was ordained a priest to the Sumy Church of St. Prophet Elijah Anthony Slovinsky, who was the archpriest of the Sumy Cathedral from 1721. According to the 1732 census, we see two priests and a school at the Elias Church. By decree of the consistory of 1792, it was allowed to build a new, also wooden church, instead of the one that burned down in 1791. This church burned down on August 23, 1839 during a fire that devastated most of the city; At the same time, the bell tower and bells were destroyed. In July 1836, a stone church was founded, with the blessing of Archbishop Meletius; on the occasion of the devastation of the city and parishioners by fire, the construction of the church, built up to the windows, stopped; and there was no hope of completing the construction, because the parish consists of almost only state-owned peasants, whose poverty was driven to extremes by the fire; They more than once elected among themselves a trustee for the church, but no one dared to take upon themselves the completion of the construction of the church. In 1844, God was pleased to inspire a good thought, and a Sumy resident, merchant Stepan Ignatievich Tikhonov, took charge of this church. Tikhonov began to bring the church to completion with full zeal. In 1845, the side altar of St. Mitrofan in the choir was consecrated; in 1851 the main church was consecrated. The merchant Tikhonov spent up to 1,500 silver rubles of his capital on the house of God. From the previous church, saved from the fire: a gospel in a gilded silver frame, and four former local icons: the Savior, the Mother of God, John the Baptist and the Prophet Elijah in silver vestments, weighing 39 pounds. These vestments were donated in 1786 by secretary Ivan Emelyanovich Strelchenko. The stone church of the Apostles Peter and Paul in the cemetery is a new gift from the good residents of the city of Sumy. It was consecrated in October 1851 by His Grace Philaret. We put it here There are few monuments left for our time about the old life of the Sumy Cherkasy people. The city's archives were destroyed by fires of 1840–1843. Let's not ignore what we could find. The royal letter to the Chuguevsky governor dated February 23, 1659 says: “Naum Ashamatov wrote to Us the Great Sovereign from Sumy that many people came to Sumy Tatarov, and there was a battle with them. And the Tatarovs, having departed from Sumin, settled in the Suminsky district, and the villages and villages were fighting and killing people; but they are waiting for big people, and having waited, they want to come to our Ukrainian cities soon.” The governor is ordered to gather people from the district in the city with their wives and children and sit in Chuguev “fortifying the siege.” With a letter dated May 18, 167 (1659), the Tsar informed the same governor that the Crimean Khan was going “in a large assembly to the Ukrainian cities.” These actions of the Tatars against Sumy and the Sumy regiment, hitherto unknown to history, followed the fact that Gerasim Kondratyev, now only the centurion of Sumy, drove out Vigovsky’s envoys, who suggested that Kondratyev send Vigovsky’s station wagon to the settlements. Prince Romodanovsky 171 (1663) August 20 wrote to us from Oboyansky “Tikhon Lvov that on August 17 Oboyanin Timofey Afanasyev came running to him from Sumy, and in question he told him that the Tatars were located 10 miles from Sumy on Ozerki, and along the Rylskaya road many Russian merchants were caught in full, and the khan Krymsky crossed to this side of the Dnieper. And you, sir, send the Pecheneg Cherkasy regiments with all the service and supplies to Belgorod.” In 1668, Bryukhovetsky, having raised the flames of rebellion in Little Russia, tried to stir up unrest among the Slobozhans. The Tatars appeared again. Around September 20, Romodanovsky wrote to Chuguev: “Colonel Gerasim Kondratyev wrote from Sumy to Boromlya: the colonel knew that on both sides, of course, the traitors Cherkasy want to be in two under Sumy and under Boromlya and under other sovereign Ukrainian cities on the country roads soon. Yes, in the reply from Ivan Skurikhin (from Boromlya) it is written that on September 14, the Borovno guards saw 4 people on horses at the High Boyar and, after standing, ran to the boyar, and of course those people were enemy. Yes, on September 17, Lev Sytin wrote to me from Kharkov: On September 15, the Kharkov Cherkashennik Ivashko Kushner came to Kharkov from full force, and when questioned he said: he was in Zinkov, and from Zinkov he was sent to Kharkov to his wife and children by the Zinkov policeman Levka in the current 177 (1668) September 12 and told him, Ivashka, that from the Crimea a Saltan came out from Tatara, and 10,000 Tatars came out with a Saltan, and he, Ivashko, saw those Tatars near Zinkov and that Saltan went from Tatars to Nizhyn, and Daroshenko went with the traitors Cherkassy to Nizhyn. Yes, the Zinkovsky ataman told Ivashka that the Crimean Khan, of course, himself came out with the Horde and wants to go to war in Belgorod and other sovereign Ukrainian cities with the Murafian way, and soon Doroshenko in Zinkov sent a letter with him to Ivashka; and the herds in Zinkov and Plotava and in other cities were chosen by the khan.” In mid-October, Prince Romodanovsky wrote to the Chuguevsky governor: “The Crimean Kalga Santan with all his forces and the traitors Cherkasy from Nedrigailov are going to Sumy, and from Sumy they will go to war to Belgorod and other sovereign Ukrainian cities.” According to other sources, it is known that after the shameful death of Bryukhovetsky, the Tatars, uniting with the Cossacks and part of the troops of Peter Doroshenko, went to the Russian borders; the young prince Romodanovsky Andrei arrogantly entered into battle with them near Grayvoron and was completely defeated. It is clear that the Tatars, passing to Grayvoron and from Grayvoron, marched through the settlements of Ukraine with robbery and fire. How the Sumy Cossacks behaved with their colonel during the Bryukhovetsky rebellion and what they endured during this terrible time, the royal letters to the Sumy regiment show us. In a letter dated February 16, 1668, the tsar praises and promises royal favors for the fact that Colonel Kondratyev and his senior officers, while outrageous letters were sent to them from Hetman Bryukhovetsky, firmly rejected these letters as a harmful lie, and remained faithful to the oath; The Tsar remains so confident in the loyalty of the colonel and his sergeant major that he instructs them to convince other Cherkasy people in words and on paper so that they do not listen to the seductive suggestions of the insidious traitor Bryukhovetsky. In a letter of commendation dated June 28, 1668, the Tsar writes that both the Cossacks and the townspeople of the Sumy regiment serve the Tsar faithfully, fight the traitors Cherkasy and Tatars, not sparing their heads, and are not deceived by their deceptive suggestions, which deserves full royal praise; b.) in full confidence in the loyalty of the regiment, the Tsar instructs the colonel and the Cossacks to convince the Little Russian Cossacks so that they, without any fear, return to the faithful service of the Tsar - since the Tsar knows that they were seduced from the path of duty “in captivity, by the charming letters of the traitor and thief Ivashka Bryukhovetsky and his advisers”; together it is prescribed to send, as often as possible, “to Kyiv, Pereyaslavl, Nezhin, Chernigov, and other cities, wherever possible, to see what is happening,” and whether there is any oppression against the royal troops. In a letter dated May 5, 1669, the Tsar, as a reward for the loyalty of the Sumy colonel and his senior officer: a) forgives duties on the sale of wine and beer that followed in previous years - only 6091 rubles; b.) allows for the future duty-free smoking and sale of wine and beer; c.) forgives arrears of fees for the right to have apiaries. It should be noted that at the same time, on May 5, 1669, certificates of commendation were given to the Kharkov and Akhtyrsky regiments. But in them the Tsar is less generous in praising the loyalty of the regiments, and although he grants these regiments the right to duty-free sale of wine in the future, they are further forgiven less money for previous years than the Sumy regiment. This difference was based on the fact that in the Kharkov and Akhtyrsky regiments some shtetls were carried away for a time by the suggestions of traitors and betrayed the duty of the oath, while Colonel Kondratyev in his regiment was able to keep everyone in constant obedience to the tsar. The letter of February 21, 1659, confirming the advantages given to the Sumy regiment by Tsar Alexei Mikhailovich, tells us more important information about why these advantages were given; - she tells us what the Sumy regiment cost its loyalty during the Bryukhovetsky rebellion. According to her news, Tsar Alexei Mikhailovich granted the regiment benefits for services and for the ruin that was inflicted on them by traitors and from the Crimean and Nogai Tatars after the betrayal of Ivashka Bryukhovetsky and for the siege. The Cossacks of the cities of Sumy and Lebedin in the same letter say that at the indicated time they carried out difficult service, endured blood and wounds, complete patience and sitting under siege. We will provide these certificates in their complete and accurate form in the attachment. Here we also place an extract from the letter of complaint dated October 23, 1688, where we see information about the activities of the Sumy regiment. Tsars John and Peter write: “they granted our steward and colonel of Sumy Andrei Gerasimovich Kondratyev to the Belogorod Rank of Russian Cities for his many faithful, diligent and noble service, which he passed on to our blessed father. and eternally worthy memory of V.G.Ts. and V.K. Alexey Mikhailovich and our brother Gos. He served Ts. and V.K. Feodor Alekseevich and now led us. He serves the sovereigns and over the military people, his regiment with the Cossacks repairs crafts and searches and protects local places from the arrivals of military people, and for information about the conduct of the war of the Sultan of Tours with the Caesar of Rome and with the King of Poland in the Trans-Dnieper places and in the Polish cities, he sends his regiment of Cossacks frequently, and the last 195 (1678) year was in the Crimean campaign and in everything ours Fulfilled the state command "... According to all these letters, the main character in the glorious deeds of the Sumy regiment is the steward and colonel of the Sumy regiment Gerasim Kondratyevich Kondratyev. He was, as can be seen from the letters, the main person of the regiment, not only by his rank, as a colonel, but also by his personal qualities and deeds. According to other documents, we know that he was the most diligent builder of the churches of God, and he was also the builder of two Sumy monasteries - male and female. Gerasim Kondratyevich was a sincere servant of the Tsar of earth and heaven and a man with an energetic character. Tradition says this about his actions with his own sister. His sister was a brave woman, but she lived dishonestly; She recruited a gang of urchins and, on the big trade road, robbed Moscow merchants with them. Brother Gerasim Kondratievich, having probably learned about this, ordered her to be told to calm down. She didn't listen. Another time, he himself sternly spoke to her about her bad life and demanded with threats that she give up her habits. The sister did not stop living as before. Then Gerasim Kondratyevich, having caught her in the act, planted her in a stone wall and walled her up. – We do not undertake to defend the accuracy of the event: but the folk story contains, at least, a review of how the people imagined Gerasim Kondratyevich. The charter of Tsar Feodor Alekseevich, given to Gerasim Kondratyevich in 1678, says that Gerasim Kondratyevich always distinguished himself by exemplary service, both under Tsar Alexei and Tsar Theodore, kept a vigilant eye on the plans of the enemies of Holy Rus', was tireless in searching for intrigues of treason and gave news to the Tsar about every enemy step and his governors; his children, and there were four sons - Ivan, Grigory, Andrei and Roman - shared with him his labors and exploits; During his long military service he was adorned with many wounds. We report the curious letter in its entirety, especially since it concerns the entire Sumy regiment. “By the grace of God, we, the great Sovereign Tsar and V.K. Feodor Alekseevich, etc., granted the Belogorodsky regiment of the city of Sumin Colonel Gerasim Kondratievich and his children, Grigory, Andrei and Roman, for his many services to our blessed father Gerasimov. in memory of the Tsar and V.K. He led Alexei Mikhailovich to us. He served the Sovereign, our Royal Majesty, as a colonel and his children, his regiment with all the Polish troops, faithfully, without any vacillation or disobedience, and over traitors and over military people, he carried out trades and searches, and in the regiments to the boyars and governors about the enemy, about all sorts of plans and about their arrivals, he made all sorts of reports, and in everything, carried out our State command according to our The sovereign's decree with all zeal, and in many battles he was a colonel and his son Ivan was wounded, and his son died from wounds. And now to us, V.G. to our Tsar. Vel-vu, he serves as a colonel and his children, Grigory, Andrei and Roman, it is true, instead of our Sovereign’s annual monetary salary, his colonel’s estates and patrimonial lands and all sorts of lands that they owned according to the decree of the father of our Sovereign, Blessed. in memory of the Tsar and V.K. Alexei Mikhailovich, all led. and small and white Russia's Autocrat, and according to ours, led. G.Ts. and V.K. Feodor Alekseevich letters. And that they were given land and all kinds of land on the estates according to reports from the regiment of the boyar and the governor of Prince Grigory Grigorievich Romodanovsky with his comrades and in the department of Sumy clerks, and that they, the colonel with the children, hoping for our Sovereign's mercy and salary, took land and all kinds of land from the wild fields on the estates again and on those lands they built every building and their purchased yards and farmsteads and apiaries and fish camps and mills, and to those mills the land and hay fields and all sorts of land and buildings, which are written in the census and measuring books of Afanasy Tyutchev in 185 (1677), they ordered him, the colonel, to own everything with his children, from the estate to the fatherland without rent, and to give this order. The Sovereign's letter of grant under our Sovereign's open seal and for the true knowledge of that patrimony to be given to the dacha and all lands from the census and measured books, an extract with the sexton's inscription... write. in States of our court in Tsar. city ​​of Moscow l. 7187 November 1 day.” This letter, speaking about the glorious death of Ivan Gerasimovich, does not say when and in what battle he was adorned with the wounds that put him in the coffin. But it was probably in the glorious Battle of Chigirin in 1677, where, according to Wieliczka’s news, there were also “Sloboda Cossacks”. Grigory Gerasimovich, another worthy son of the great father, who shared military labors with his father, was a colonel of the Sumy regiment, an assistant to his father in the labors of managing the regiment. His letter from 1680 is known to be important in content: “To Grigory Ivanovich (General Kosagov) Grigory Gerasimovich, colonel of the army of His Royal Most Illustrious Majesty of Sumsk. According to true news, two Saltans with many hordes were divided into three parts, some went to the Pereyaslavsky regiment, others to Piryatin and Prilushchina, and others with Suloy, not in small groups, with great force.” The last detachment in all likelihood devastated the western edge of the Sumy regiment. In May 1681, Sumy and the Sumy regiment celebrated the double mercy of God. According to the royal charter, solemn thanksgiving was made to the Lord God for the truce with the Turks and Tatars, who had shed Christian blood in Little Russia and Ukraine for several years in a row. And in the same letter the tsar declared his gratitude to the Sumy regiment for its faithful service. The royal attention to the service of the Cossacks was expressed in the letter in the most gratifying ways. The king called their service an honor for the entire royal name, glory for the entire state. From the same letter it is clear that the Cossacks of the Sumy regiment fought with the Turks and Tatars near Chigirin in 1677 and 1768 and throughout the entire Turkish-Tatar war, starting from 1673, they were in different outfits and battles. According to family information, Grigory Gerasimovich died in 1683. During the first Crimean campaign (1678), Sumy was one of the gathering places of the Russian army, which went with Prince Golitsyn against the Tatars. Detachments of the Sumy Regiment participated in the campaign itself, under the command of Colonels Gerasim and Andrei Kondratyev, who upon their return from the campaign received a letter of commendation. And during the second Crimean campaign, in which, under the command of the clerk, the Akhtyrsky Colonel Perekrestov commanded the Sloboda troops, the Sumskaya and Akhtyrsky regiments suffered terrible extermination. Probably Roman Gerasimovich was also on this campaign, who was considered a colonel of the Akhtyrsky regiment and died in 1700. Peter I, with a letter on February 18, 1700 addressed to the colonels of the Sumy Regiment Gerasim Kondratyevich and Andrei Gerasimovich, confirming the rights of the Sumy Cossacks to duty-free sale of wine and free ownership of occupied lands, decreed: “The Sumy Cherkasy Regiment should be in the equestrian service of the Cossacks to the specified number of 1230 people, who were selected and written from the Cossacks and townspeople in the books, which the boyar and the governor, the prince, sent to the Discharge from Belgorod. Yakov Fedorovich Dolgoruky general. 16 days of the current year 1700.” As a result of this royal will, Andrei Gerasimovich, at the beginning of the Swedish War, was with his regiment in Ingermanland, where he stayed until 1702, and meanwhile his old man, his father, exhausted by years and combat life, died in 1701. In 1706, Andrei Gerasimovich accepted from the Russian governors who were in the cities all the cities of the Sumy regiment with their artillery and service under his full control. And after that he had to go on a hike. His devout son Ivan Andreevich Kondratiev remained the colonel. Under him, one of the most memorable events for Sumy in church and civil terms was the stay of Peter the Great. in Sumy. This was during the glorious struggle between Peter and Charles XII, when Mazepa had already joined the latter. According to the journal of Peter himself, according to the notes of Krekshin and according to the history of Rigelman, Tsar Peter arrived from Lebedin to Sumy on December 26, 1708. The entire guard followed him. The Tsar celebrated the first day of the new year 1709 magnificently in Sumy. The prayer service was performed in the Transfiguration Cathedral. “At what point,” says Krekshin, they fired from cannons and the guard fired from a gun; the generals and staff officers dined at the house of the Tsar's Majesty and had fun until two at midnight.” The king was preparing his army for bloody battles. On January 6, the day of Epiphany, the Tsar celebrated in Sumy. But on the same day he held a military council: should the entire army immediately enter Little Russia to protect it from the ruin to which Charles subjected it? Karl declared in manifestos that he had come to protect Little Russia from the violence of the tsar, and that he would pay for every pound of grain distributed to his army; but in reality he burned cities and robbed gullible residents. Compassion for the misfortunes of the Cossacks called for immediate help. But severe frosts made it impossible to quickly gather all the troops and wage war. Therefore, it is necessary to send troops “to the suburban towns” in order to prevent the enemy from ruining them or breaking through into the very depths of Russia towards Moscow. The arrogant Karl in his proud dreams reached the point of ridiculousness. While his troops were dying from frost and hunger, he gave Major General Shpar a patent for the title of commandant of Moscow and ordered apartments in Moscow to be painted. Peter, having learned about this (February 18) in Sumy, said: “I trust in God that the Swedish army will be in Moscow, but it will be in the wrong apartments.” Here Charles’s dispatch was read, in which he wrote to the Senate about the defeat of the Russian Tsar’s troops near Dobry and Lesnoy; The king said with a smile: “I wish such happy victories to His Royal Majesty in the future.” On January 21, in Sumy, the tsar issued a manifesto, announcing a letter from Mazepa to Leshchinsky, where Mazepa gave Little Russia to the Polish crown. At the same time (“on these dates”, before February 3) the Tsar received Karl’s manifesto to the Cossacks (dated December 16, 1708) with slander against the Tsar and with false promises to the Cossacks. On February 3, the Tsar issued a manifesto in Sumy in response to Charles’s manifesto; here, among other things, the tsar wrote: “what about the false slander of him, the King of Sweden, where, covering up his hatred of our pious church and the Orthodox faith, obviously on the evil and apostate advice of Mazepa, he reminds that we, the Great Sovereign, are agreeing with the Pope about the unification of the faith: then this is more worthy of laughter than any trust; May the Almighty protect us from ever having anything like that in our thoughts, the defender of piety.” February 3 was the last day of the tsar's stay in Sumy. The Guard set out from Sumy on January 28 to Akhtyrka. The tsar was detained for a time in Sumy by the illness of his son, Tsarevich Alexei, who with his arrival in Sumy with three new regiments greatly delighted the tsar, but with his illness greatly saddened his father. The physician Dupel weakened the effect of the cold fever in the patient, and the tsar left Sumy, but the prince was kept in Sumy by illness even before February 12. According to Sheremetyev’s letter dated April 13, 1709, we see that the Sumy colonel with his regiment was then in Gadyach. There is also a known list of Cossacks from the Sumy regiment who took part in the struggle between Peter the Great and Charles. Under Colonel Vasily Danilovich Osipov-Perekrestov, the grandson of the unfortunate Akhtyrsky Colonel Perekrestov, the Sumy regiment as part of the Douglas division went to war with Turkey, and meanwhile in Sumy since 1732 there was a Commission for the establishment of suburban regiments; she introduced various transformations in the life of Sloboda residents, not always taking into account their spirit; The best thing about her was that she pointed out to the regimental ranks ways to bear the rigors of military service, but unfortunately they were not entirely convenient to implement. In 1738, in Sumy, as in other places of the Sumy regiment, a pestilence broke out. On this occasion, due to the attitude of the Belgorod governor Grekov to the Most Reverend Peter, by decree of the Consistory on September 7, 1738, in the name of Sumy Abbot Illarion and Sumy Archpriest Anthony Slovinsky, it was ordered to perform litanies at the liturgy and after the liturgy, religious processions with prayers for deliverance from the destructive infection. The grandson of Gerasim Kondratievich Dimitri Grigorievich Kondratiev in 1743 had the good fortune to receive in his name a letter of merit to the Sumy regiment, confirming all the advantages given by Tsars Alexei, Feodor and Peter and with the abolition of the burdens imposed by Biron’s reign. The last colonels of the Sumy regiment were Mikhail Mikhailovich Zakharzhevsky and Roman Ivanovich Romanov. In modern times, the inhabitants of Sumy should first of all notice the extraordinary event of 1806. The stone St. Nicholas Church, built in 1804, unexpectedly collapsed to the ground. This was on the first day of the Bright Resurrection of Christ, some hour after the liturgy. Whose power held up the massive vaults of the church until their fall could have been so terrible for so many people and families? He, the All-Powerful and Good Father, preserved His children, who then glorified the wondrous deeds of His love and power. In 1813, three captured Turks were baptized in the Sumy Resurrection Church - Ali Mustafa, Magmet and Ali Hussein. In 1839 - 1840, strong fires incinerated the larger and better half of Sumy; Moreover, the magnificent fair, which brought great income to the residents of the city, was then transferred to Romny. Both circumstances resulted in a decline in the well-being of the residents of Sumy. However, at the Vvedenskaya Fair there is working capital worth 16,000,000 rubles in silver. Nowadays the following are considered to be among the residents of Sumy: Honorary citizens 2 showers husband. 2 women floor. Merchants 2 and 3 guilds 195 souls male. 198 women Bourgeois up to 900 souls (male). 750 women The majority remains with state-owned peasants. 1. MOUNTING EXTRACT October 20, 1657 to the land of the city of Sumy. “Summer 7166 October on the 20th day According to Sovereign Tsarev and V.K. Alexey Mikhailovich, all in. and m. and b. Russia the Autocrat by decree and by charter from the Order of the Great Palace with the signature of the clerk Ignatius Mokeev and by order of Okolnichey and the governor Prince Semyon Petrovich Lvov with the signature of the clerk Ivan Mamalikhov, captain Miron Ivanovich Zolotorev and Khotmyshenin, the son of the boyar Alexey Katenin, gave an extract from their land survey books of the city of Sumin to the Cherkasy ataman Gerasim Kondratyev and his comrades that they measured the city of Sumin up and down the Pslu River and along the sides for ten miles; and a boundary was created between the Sumy district and the Putivl district from the city of Sumin up the river. Pslom along the mouth of the Ozerk under the church, and at the Ozerk there are camps of the Putivl beekeepers: Chernigov resident Kondraty Vyshnevsky and Bogdan Malushin from the river. Psla and from Ozerok sub-church from Kondratyev to Vyshnevsky’s camp, driving along the road in the forest near the road on the left side of the side oak of Putivlets Yurka Peshkov... and that oak between the swamp, from that oak on the road through the Betitsa river on the semi-mountain on the right side of the road there is a thick oak... along the road through a large black forest... through an oak tree across the road straight to Kurgan, and on Kurgan there is a cross, near the burial mound there is a pit with coal; from that mound straight to the river. Aleshenka, and near the river. Aleshenka above the swamp is an oak tree above the mouth of the black ravine... through the Aleshenka steppe to the Sinyakov road to the Boiled Kurgan - and along that road they go to Rylesk and to Kursk and Oboyanskaya. - and from that mound along the Sinyakov Way, a disputed ridge of steppe between the peaks of the river. Sumy and r. Virov on the boiled on Sinyakov Kurgan. Driving from the river Psla and from Ozerk under the church Kondratyev to the Vishnevsky boundary along the edge across the river. Betitsa and through a large black forest and across the river. Alyoshenka and Sinyakov's way to the boiled down mound and from the mound along the way to the boiled down Sinyakov's mound on the left side of the land and hay fields and forests and waters and all sorts of lands of the Sumin city, and on the right side there is land and forests and waters and all kinds of lands of the Putivl city. Yes for R. Pslom from the city of Sum down the Lyuban River from Bakaev and from the Sagaidachny Way the mouth flows into the river. Psel; and below the mouth of that river in the meadow forest between the waters of Strelitsa, and opposite that Strelitsa across the river. Pslom on the right side down in the large black forest Kurgan, - from the mound through the black forest straight up the mountain to Dubrova, ... through the oak forest into the black forest to Strelitsa, ... to the boyar, ... through the boyar ponds to Dubrova, ... across the top of the Prudkov river, - to the high road that goes from Kamenny and from Cherkassy cities to Russian cities, ... to the top of the river. Sula, ... the steppe to the Kurgan, and that mound between the upper reaches of the river. Sula and the Ilmov rivers are on a disputed ridge, and on the mound there is a cross, near the mound there is a pit with coal, and past that mound from Sumin the road to Putivl and to Nedrigailov; - from that Putivl mound along the road between the peaks of the river. Sula and r. Ilmov and past the peaks of the river. Sumy goes straight through Sinyakov to Sinyakov to the boiled mound. Driving from the Psla River along the border along the edges of black forest and oak and steppe through the road to the Sinyakov Kurgan, on the right side there is land and hay fields and forests and waters and all sorts of lands of the Sumin city, and on the left side, according to the tales of the Vorozhbin Cherkassy ataman Amelashka Yakimov with his comrades, land and forests and all sorts of lands of their Cherkassy Vorozhbinsky settlements. And on the other side of the Psl there is a meadow forest to Strelnitsa, which is between the waters below the mouth of the Lyuban River, from that Strelnitsa straight through the oak forest, passing the dekhtyar varnitsa oak... up the oak tree steppe along the Lyuban River directly to Kurgan. Driving from the Psla River along the boundary along the edges of the Lyuban River up to the mound, to the left there is land and forests and waters and all sorts of lands of the Sumin city, and to the right the Vorozhbinsky settlements of the Cherkassy people. Yes, from the mound - along the steppe directly to Chastye Kurgany, which is close to the top of the Krutsa river to Bakaev and the Sagaidachny road to the boiled Kurgan, ... along the road to the top of the Bobrik river, ... to the top of a deep ravine and down a deep ravine to the Surovitsa river, ... across the Surovitsa river at the mouth of the Chertoryya river, and beyond the Chertoryya river between the spoons on Strelitsa there is an oak tree. - Driving from the mound along the boundary to the frequent Kurgan and from Kurgan and from Bakaev and Sagaidachny road to the boiled down mound and from the mound along the road to the upper reaches of the Bobrik River and to the top of a deep ravine and along the ravine to the Surovitsa River and through Surovitsa at the mouth of the Chertoryya River and up the Chertoryya to the left the land and all sorts of lands of the Sumin city, and to the right the Putivlya city. According to the refusal book of the city of Sudzha in 1664, the Sagaidachny Way goes along the Khotmyzhskaya, that is, along the left side of the Psla River, 15 versts from the city of Sudzha. The new city of Sudzha, it is said here, stands on the middle Tatar road, 8 versts from the Zaloksha highway, 15 versts from the Soloksha highway, 30 versts from the city of Sumin. About the Zaloksha road it is said here: “from Sumin up the Poroza River and the flat forest the Tatar Sakma started, and went to Kursk and against the upper reaches of the Lokni River it split in two: one went through the city of Sudzha, and the other across the Ivitsa River near Kursk, from the city of Sudzha, 8 versts. From the upper side of the city of Sumy against the Kondratyev camp of Vyshnevsky, and the mouth of the Ozerk sub-church behind the Pslom river and behind the meadow forest on the oak tree near the meadow forest, - to the large black Gnilitsky forest, ... by the large black Gnilitsky forest to a clearing in the middle of the forest, ... to the top of the Bezdrika river, ... by the same forest to Strelitsa, ... by the same Gnilitsky forest to the top of the river Chertoryya, to the edges. - Driving from the Psla River along the border through the large Gnilitsky forest and down the Chertoriya River and the Surovitsa River to the right, land and forests and all sorts of lands of the city of Sumin, and to the left the city of Putivlya. - And according to Gosudarev Tsarev and V.K. Alexei Mikhailovich all in. and m. and b. R. Autocrat decree and according to this statement to the Sumy Cherkassy ataman Gerasim Kondratyev with his comrades the land and hay fields and forests and all sorts of land in their borders and tracts to own and serve the Sovereign Tsar V.K. Alexei Mikhailovich; and beveled trees with or without bees should not be cut or owned until the Sovereign's decree. Captain Miron Ivanovich Zolotarev attached his seal to this extract.” 2. CARD dated June 28, 1668. From the Tsar and V.K. Alexei Mikhailovich all, c. and m. and b., Russia, the Autocrat of the city of Sumin, Colonel Kondratiev and the centurions and atamans and the entire Cossack embassy and the burghers. We know V.G. from reports from the regiments of the boyars and governors that you are a colonel and centurions and ataman and Cossacks and burghers V.G. serve us faithfully and fight with the traitors Cherkassy and Tatars, not sparing your heads, and you are not inclined to any of their thieves’ intricate charms and to hear all sorts of news and about their traitorous plans you are a colonel You send your comrades often, and you write to the colonel often about those news and about treasonous plans in the regiments and in the cities to our boyars and governors. And we, V.G., colonel and centurions and atamans and all the Cherkasy and townspeople for your service, we commend you, graciously praise you. - And when our V.G. letter comes to you, you would henceforth serve us V.G. even more than before, and with us V.G. your service will never be forgotten; and to the Little Russian cities to the Cherkasy people, to whom and to whom they sent and wrote with them and verbally ordered them, so that they, remembering the Lord God and us V.G. the promise from treason was turned back and were under our V.G. autocratic high hand as before and henceforth their current guilt will not be remembered, because they did it unwillingly, according to the lovely letters of the traitor and thief Ivashka Bryukhovetsky and his advisers. - about this we know V. G. now truly; Yes, in the Little Russian cities of Kyiv, Pereyaslavl, Nezhin, Chernigov and others, wherever possible, they would send to visit often. What kind of oppression is being done in those cities to our V.G. military people from the traitors and from the Tatars and all sorts of news; and if you have any news from anyone - and you would have the colonel write to us V.G. soon, and order a formal reply to be submitted to the Discharge to our clerks: Duma Dementy Bashmakov and Fyodor Griboedov and Vasily Semenov, and also wrote to the regiments and cities to the boyars and governors about this for information. – Written in Moscow in the summer of June 7176 on the 28th day (BLACK PRINT). 3. CARD dated May 5, 1669 in the Sumy regiment “By the grace of God from the great Sovereign Tsar and Grand Duke Alexei Mikhailovich, all great and small and white Russia, the Autocrat and many states and lands, eastern and western m northern father and grandfather heir and Sovereign and Possessor of our Majesty the Belgorod regiment of the city of Sumin, Cherkasy Colonel Gerasim Kondratyev and all that regiment elders and everything Sincerely, our gracious word from the Great Sovereign. Known to us, the great Sovereign and ours. king Majesty, that in past years, before Ivashka Bryukhovetsky’s betrayal and after that, during the current Cherkassy turmoil, you were a colonel with all your envoys to our great Sovereign, our Tsarsk. They served faithfully, without any vacillation or treason, and they were not seduced by any of the traitors’ charms and did not pester the traitors, and the traitors carried out searches and searches on them and on the Tatars, and in the regiments and in the cities of our boyars and governors they kept all information about the enemies and in everything our great Sovereign Tsar. The great command was carried out according to the decree of our great Sovereign, with all diligence. Likewise now to our great Sovereign, our Tsarsk. Serve Vel-woo faithfully. - And we, the great Sovereign, are our Tsar. Great, great for your efforts to come to us. To the Sovereign, our Royal Majesty, we commend and graciously praise the service of you, Colonel Gerasim and your regiment sergeant major and all the embassy. And we came. Sovereign, our Tsar. Majesty, for those past and present service to us to the Great Sovereign, instead of our Sovereign’s annual monetary salary, quitrent money, which was on you in Belgorod since 173 (1665) from wine and beer boilers, and from the taverns of the Sumy regiment in the cities of Sumin and in Lebedin and in Sudzha, and from the salary of those quitrents it was possible to go to our great. The sovereign's treasury in Belgorod will charge you for the current year 177 (1669) one thousand four hundred and forty-nine rubles and a half, and from the revenue for previous years up to the present year 177 one thousand four hundred and forty-two rubles, and in total for the current year 177 and for the past years 6091 rubles. And in other cities of the same Sumy regiment, dues from the same trades were not paid to this day, and the inhabitants of those towns lived in those trades without dues to this day. And henceforth, for our Sovereign regimental service, we granted. The Sovereign, our Tsar's Majesty, ordered us, instead of our Sovereign's annual monetary salary, to carry out such trades in the cities of the Sumy Regiment without rent, so that you would have something to do with ours. The sovereign's regimental services to serve. And that last year in 176 (1698) we granted the great Sovereign, our Tsar's Majesty you and Colonel Gerasim, and all Sumy residents, did not order you to have half of the quitrent money of the Putivl district from the Birinsky volost for a monthly quitrent of 200 rubles, and the other half of 200 rubles each was ordered to you to pay to our great Sovereign the treasury in Moscow in the order of the great The palace is still the same: and now we, our great Sovereign, have granted you a colonel and the Sumy Cherkassy for your services to us, the great Sovereign; you were not ordered to have that quitrent money and the other half of 200 rubles. And to you, the colonel and your regiment, all the elders and the Polish army, who now and henceforth will be in that regiment, seeing our great Sovereign, our Royal Majesty, receive great and high mercy and salary, to us the great Sovereign, our Royal Majesty and our Sovereign noble children, the blessed Tsarevich and Grand Duke Alexei Alekseevich of all great and small and white Russia, and the faithful Tsarevich and Grand Duke Fyodor Alekseevich of all great, small and white Russia, and the faithful Tsarevich and Grand Duke Simeon Alekseevich of all great, small and white Russia, and the faithful Tsarevich and Grand Duke Ioann Alekseevich of all great, small and white Russia, and to our State heirs henceforth for this reason to serve faithfully both over the traitors Cherkassy and over the Tatars, to carry out crafts and searches with all zeal and zeal, and to the regiments and cities to our boyars and governors about enemy plans and the arrival and about everything, to repair authentic reports, and in everything to the great Sovereign, our Tsarist Majesty and our Sovereign noble children and heirs, to want and seek the best and perform our service from above former. And your service with us, the great Sovereign, with our Royal Majesty will not be forgotten. Written in our reigning great city of Moscow, years from the creation of the world 7177 (1669) month of May 5 days. (Seal). 4. ROYAL LETTER to the regiment dated May 11, 1681, praising the regiment for its service and with an order to perform a prayer of gratitude for the truce with the Turks From the Tsar and V.K. Feodor Alekseevich all in. and m. and b. Russian Autocrat to Sumy colonels Gerasim and Grigory Kondratyev. Since the last 181 (1673) years, under the rule of our father, Blessed. in memory of V.G.Ts. and V.K. Alexey Mikhailovich, all in. and m.b. R. Autocrat, the Sultan of Tours started the war under our V.G.Ts. and V.K. Fyodor Alekseevich all in. and m. and b. R. Autocrat, the state sent his vizier and the pashas of the rich possessions of his lands with numerous armies and the Crimean Khan with hordes to war near Chigirin, and to other Little Russian cities there. - And according to your V.G. decree, our boyars and governors were sent with the pokas against those Tur Saltan vizier and pashas with the army and the Crimean Khan with the hordes, and our V.G. in the regiments with them. military men of Moscow ranks and policemen and you, the colonels of your regiments with the constables and with all the Cossacks. And being you on our V.G. service in those years in the regiments with our boyars and governors, fulfilling our State command and defeating our ancestors and showing our natural courage without being afraid of the Busurman numerous offensive forces, in battles and on attacks and in withdrawals we fought with them firmly and courageously and carried out all sorts of military crafts and searches over them. - And this year, in 189 (1681), by our V.G. decree, by sending the Crimean Khan, envoys were sent to Crimea: our steward and Colonel Vasily Tyapkin and clerk Mikita Zotov for an agreement with him by the Tursky Saltan and with him by the Crimean Khan. – And on April 29, envoys Vasily Tyapkin and clerk Mikita wrote to us that by the grace of the all-generous God and the intercession and help and intercession of the Christian Intercessor of the Most Holy Theotokos and the Moscow and Kiev-Pechersk Wonderworkers and all the saints with the prayers, and our V.G.Ts. and V.K. Fyodor Alekseevich, fortunately, they are envoys, being in the Crimea with Murat Giray Khan, according to our V.G. decree, a truce was established with Saltan of Tursky and with him the Khan of Crimea from January of this year 189 (1681) for twenty years henceforth. And in those years of peace, the Saltan and Khan kept that agreement firmly and inviolably, and they would not go to war in our Tsar’s Majesty’s Ukrainian cities and lands and would not send their troops, and from now on V.G. promised to be with us. with our Tsar's Majesty, the Saltan of Tours and the Khan of the Crimea to be in firm union and to be a friend of our Tsar's Majesty and a friend to them, and to an enemy an enemy and with us V.G. with our Tsar's Majesty to have loving transfers to them through ambassadors and envoys, and not to think of war or evil in any way and not to do it; and the God-saved city of Kyiv of our Royal Majesty, the ancestral homeland with the cities and lands and camps belonging to it and from Kyiv to Zaporozhye and Zaporozhye to be in our V.G. our Royal Majesty's power; and those empty lands beyond the Dnieper are in the possession of the Tursky Saltan, and on those lands the Saltan and the Khan should not make cities and towns; and if any Turkic and Crimean people come without permission to our Sovereign cities in war, they promised to look for such people and, having caught them, execute them by death, and give back everything they took; and our boyar Vasily Borisovich Sheremetyev and the steward of our prince Andrei Romodanovsky and their Polonyaniks, according to their envoy agreement, will be released to farm and for the exchange of this year. - And henceforth, in those years of truce, exchanges will continue as before. - And for that agreement, V.G. was sent to us for strong confirmation. to our Royal Majesty, with those of our Royal Majesty's envoys, Saltan of Tursk and the Khan of Crimea, shert their letters with gold seals, on which the letters of the Khan of Crimea and Kalga and Naradyn, Saltan for Saltan of Tursk and for himself and for the whole Crimea, shert and to renew friendship with those of our Royal Majesty's envoys, the Khan of Crimea sent his ambassadors, honest and close man Keman Murza Suleshov and his comrades. - And on the 3rd of May we V.G. Our Royal Majesty prayed for that universal joy with our father Sovereign and pilgrim with the great Lord His Holiness Joachim Patriarch of Moscow and All Rus' and with the Metropolitan and with the all-consecrated cathedral in our reigning city of Moscow, we prayed for that worldwide joy that the merciful Lord God quenched the blood of Christians, to all announced to the peoples. - And you colonels and foreman and centurions and officers and regiments of all your Cossacks for the above-mentioned brave and obvious services and strong and courageous standing against the Busurman armies and over them crafts and searches, which you, with your bravery and courage of our V.G. we praise. - And how our V.G. has mercy on you, from now on V.G. served us with all zeal and your regiment foreman and centurion and constable and Cossack said and this V.G. letter of yours told them to read out loud to everyone so that they, seeing such mercy of God, that by His holy mercy the Christian blood was quenched and peace was established by the current truce, and our V.G. to you great mercy and salary, gave praise and thanksgiving to the Lord God and His Mother, the Most Holy Theotokos and His saints; and henceforth they served and worked over V.G. with all zeal, and for those services and for their zealous zeal they expected your V.G. mercy beyond the former. Written in Moscow in the summer of May 7189 (1681) on the 11th day. 5. ROYAL CARD OF 21 February 1695 CONFIRMING PRIVILEGES TO THE SUMY REGIMENT. Our Tsar's Majesty granted the Belogorod rank of Cherkassy colonels to the Sumy regiment Gerasim Kondratyev and Andrei Gerasimovich Kondratyev and that regiment with the foreman and Cossacks and the entire embassy, ordered them to give this to our V.G. boilers and forges and shops and fisheries and all sorts of factories to own and operate until our V. I decree our Tsar's Majesty the Sovereigns without issue. Just before the last year of April 7177 (1669), on the 12th day, Blessed V.G. beat our father with his forehead. in memory of V. G. Ts. and V. K. Alexey Mikhailovich, all centuries. and m. and b. Russia's Autocrat, he is Gerasim and the foreman of the same Sumy regiment and all the Cherkassy: last year in 173 (1665) it was ordered from their trades to have quitrent money for a year from a wine boiler for a ruble, from a beer boiler for four rubles: and in 176 two hundred and thirty-one rubles were taken from those of their trades; and in the 177th year of those quitrent money, due to the ruin from the military people, they had nothing to pay with: and so that the great Sovereign would reward them for their services, he ordered the quitrents from those trades to be laid down. And on the 23rd day of April 177, our father of the Great Sovereigns, the Great Sovereign of blessed memory, His Royal Majesty, having listened to their petitions and extracts, granted his Sumy colonel, Gerasim Kondratyev, and that same regiment of the leading people, and the entire Polish post, for their service to him to the Great Sovereign, and for the ruin that was caused to them by the traitors, and by Crimean and from Nagai, Tatars, after the betrayal of Ivashka Bryukhovetsky, and for the siege seat, and that they served His Great Sovereign, and over the traitors, and over the Tatars they carried out military crafts and searches, and in the regiments and in the cities to the boyars and governors they made every report about the enemies, and in everything they carried out the command of his Great Sovereign, with every diligence, ordered them, instead of the Sovereign's annual monetary salary, to give the dues that they had to take from their trades, from the boilers, and from the taverns, according to the Belgorod salary, in 173 for 177 one thousand four hundred and forty-nine rubles and a half, and from the milking for previous years in 177 four thousand six hundred and forty-two rubles, in total for 177 and for previous years six thousand ninety-one rubles, and from now on, for his Great Sovereign, regimental services, instead of his Sovereign’s annual cash salary, the regiment was ordered to engage in such trades in the cities of the Sumy regiment without pay, so that they would have something to serve His Great Sovereign in regimental services. Yes, he, the Great Sovereign, granted him a Sumy colonel, and that regiment of all Cherkassy, ​​for their services, did not order them to take quitrent money from the Putivl district from the Birinsky volost, for a honey quitrent of four hundred rubles, which money they had to pay in all years in the order of the Great Palace; and a letter of commendation from His Majesty the Sovereign was given to them about everything, also in May 177, on the 5th day. Yes, in the past, in 187, they beat our brother of the Great Sovereigns, the Great Sovereign of blessed memory, the Tsar and the Grand Duke Feodor Alekseevich of all great and small and white Russia, the Autocrat, of the city of Lebedin Cherkassy centurion Sofron Vasiliev: In the past in 177, our father Sovereign of blessed memory, the great Sovereign granted them instead of his Sovereign annual for their many services, he ordered that they take quitrent money from wine and beer kettles and taverns and from all their trades; and ordered to engage in all sorts of crafts without payment; and about this, His Sovereign’s letter of grant was given to them; and in the past, in 186, His Great Sovereign sent a letter to the governor in Lebedin, ordered in Lebedinsky district, from shops and from boilers and from forges and from mills, and from fishing grounds and from all sorts of lands for the year 186, to collect quitrent money and send it to the category: and so that the Sovereign would grant their services; for blood and for wounds and for being under siege, he did not order that quitrent money be taken from shops, and from boilers, and from forges, and from mills, and from fishing grounds, and from all kinds of land. And on the 24th day of October 187, our brother of the Great Sovereigns of blessed memory, the Great Sovereign, granted them, the Sumy regiment, the Lebedinsky centurion Sofron Vasilyev and the ordinary Cherkasy of the whole city for their many services, that they had served before this father of our Sovereign, of blessed memory the Great Sovereign, and served His brother our Great Sovereign in the Sumy regiment with Colonel Gerasim Kondratyev, it is true, and they are carrying out searches and searches on the military people, ordered them, according to the previous decree of our father Sovereign, of blessed memory of the great Sovereign, and according to the letter of grant, which was given from the category in 177, to their Colonel Gerasim Kondratyev, and to their elders and Cossacks, instead of their Sovereign, an annual monetary salaries, those of their mills, which, according to the Belgorod salary from 173 to 187 in the discharge books, are written on quitrent, from the salary, and quitrent money for previous years from the milking, and for 187, according to the salary from taverns and from boilers and from all kinds of trades, quitrent money, until his Sovereign decree, did not order to be taken from them. And he ordered them to own those above-mentioned factories, and to engage in all sorts of trades without pay, and from those trades to serve regimental services in the Sumy regiment without pay. Yes, in the past, in January 196, on the 31st day, the Cossacks, Stepan Martynov and his comrades, beat us with their foreheads to our great Sovereigns, our Tsar's Majesty: the same Sumy regiment of cities, Sumin, and Lebedin. In past years, they came to our Great Sovereigns from various Trans-Dnieper and Little Russian cities, and built the city of Sumy and courtyards for themselves. Yes, they, hoping for the mercy of our Great Sovereigns, built mills on the Psle River and along other rivers - and bought many other mills with the entire structure; and those millers were beaten in battles and attacks, and others died, and they were left after their fathers in small years; and now they serve us great Sovereigns in the Sumy regiment incessantly. And in the past few years, by decree of our father, the Great Sovereign, of blessed memory of the great Sovereign, for many of their services and for blood, and for wounds and for complete patience, their fathers and relatives, they were not ordered to take dues from those mills; and they were ordered to own those mills and work in trades instead of our great Sovereigns’ annual cash salary, without rent. In the current year, in 196, our Great Sovereigns sent a charter from the order of Great Russia to the governors in Sumin and Lebedin, ordering that quitrent money should be regulated from those mills of theirs: and according to that charter of our Great Sovereigns, those governors rule quitrent money, and in those quitrent money they stand rightfully: and so that we, the great Sovereigns, grant them for their many services, for their blood and for the wounds and for complete patience, they did not order the quitrent money to be directed to them from those mills. And according to our great Sovereigns, our Tsar's Majesty, decree, and therefore their petition, they were ordered to the Sumy regiment Cossacks Stepan Martinov and his comrades, according to the above-written decrees of our father, the great Sovereigns, of the blessed memory of the great Sovereign, and according to the charter of the last year 177, which was given to them from the category, to own all sorts of factories, and to engage in trades without dues, instead of our Great Sovereigns, an annual cash salary, and quitrent money from their mills, which is according to the Belgorod salary, lay out those quitrent money for previous years and will not have it in the future. Yes, this year in 203, on the 10th day of November, and on the 30th day of January, the colonels of the Sumy regiment, Gerasim, and Andrei Kondratyevs, and of that entire regiment, the regimental foreman, and ordinary Cossacks, beat our Great Sovereigns, our Tsar's Majesty, with their foreheads. In the past few years they came under our Tsar's Majesty's high-power hand from various Little Russian and Trans-Dnieper cities, and hoping for great mercy from our Great Sovereigns, they built courtyards in Sumin and that regiment in the cities; and according to their Cherkassy custom, they occupied dams on the river Psla and other rivers and built mills; also in the cities there are shops and shred yards and blacksmiths and fishing along the rivers; and those mills and forges, and taverns and shops from Belagorod were abandoned; and in the past few years, by decree of our father the Great Sovereigns, of blessed memory of the Great Sovereign, for their many and faithful services, and for blood and for wounds, and for complete patience, and for sitting under siege, which they committed in treason against Ivashka Bryukhovetsky, that quitrent money was laid out from the salary and henceforth they were not ordered to have it and was given to them about that by our father the Great Sovereigns blessed in memory of the great Sovereign, a letter of honor. And according to our decree from the Great Sovereigns of our Royal Majesty, they were ordered to pay the same quitrent money from all trades from their salary, and henceforth from those trades they will serve our Great Sovereigns with an annual cash salary. And in the current year 203, in different months and dates, our Great Sovereigns sent letters from the category to Sumy, and the Sumy regiment to the cities, in Lebedin and in Nedrigailov to the governors, ordered for them for the past and for the current 203 years, from the mills, and from all quitrent articles, quitrent money according to the Belgorod salary, to replenish everything in full, and again, which they built as colonels, and the Sumy regiment Cossacks, shops and hangars, and forges; in the same way with fish and other articles, whoever owned something without rent was ordered to pay quitrent, applying to the same articles; and those quitrent money, from the year from which anyone owns anything for all the years, was ordered to be corrected and sent to Moscow for distribution. And so that we, the Great Sovereigns, would grant them, for their many faithful services, and for blood, and for wounds, and for complete patience, and for sitting under siege, we would not order our former father of the blessed memory of the great Sovereign to violate the decree and letters of grant, and from those of their mills, and from all quitrent articles, quitrent money now and in the future, and for the past years to rule, and for Newly built shops, and forges and sheds, and fishing grounds should be given dues, so that they will not go bankrupt forever and will not serve our Great Sovereigns: and about this, give them a letter of payment from our Great Sovereigns. And we, the most illustrious and most powerful Great Sovereigns, Kings and Grand Dukes, Ivan Alekseevich, Peter Alekseevich, all great and small and white Russia, the Autocrats, our Tsar's Majesty, listen to their personalities and extracts, granted them, the Sumy regiment of colonels, Gerasim and Andrei Kondratiev and that regiment of the leading people, and all the Cossacks, ordered them to the previous above decrees of our father, the great Sovereigns, of blessed memory, the great Sovereign, Tsar and Grand Duke Alexei Mikhailovich, all great and small and white Russia, the Autocrat, and our brother, the great Sovereigns, of blessed memory, the great Sovereign, Tsar and Grand Duke, Feodor Alekseevich, all great and little and white Russia, the Autocrat, and according to our of the great Sovereigns, our Tsar's Majesty by decree, and according to their petitions, the past 177 and 187 and 196, and according to the letter of grant, which was given to them from the rank, in 177, in Sumy and the Sumy regiment in all cities, mills and all kinds of industries, taverns, and forges, and shops, and fisheries, and all kinds of factories and to own and trade in boilers without dues, instead of our Great Sovereigns, our Royal Majesty, an annual monetary salary, from now on, until our Royal Majesty decree, both for past years and for the current year 203, from all of that, to take those above-mentioned dues money from them, and to rule on them, and again to give them up, they did not indicate, for the fact that by the decree of our great father, the Great Sovereigns of blessed memory The Sovereign and brother of our great Sovereigns, of blessed memory of the great Sovereign, and according to our great Sovereigns of our Royal Majesty decree, from those of their crafts and for this, they were not ordered to have quitrent money, and it was laid out from the salary. And they were ordered to own those above-mentioned factories, and to engage in all sorts of trades without pay, and from those trades to serve in regimental services without our Royal Majesty’s monetary salary. And from the discharge, as well as from any of the other orders, on the right of milking, other taxes, and on affairs (except for regimental services and fast military campaigns, for which services and dispatches to military rapid campaigns the order is from the category) of our great Sovereigns, our Royal Majesty of letters from that Sumy regiment to the cities to the governors and clerks, we, the Great Sovereigns, our The Tsar's Majesty did not indicate that they should be sent because the taxes and all sorts of taxes on them were collected, as was written above. And in court and all sorts of reprisals, they are colonels of the Sumy regiment and the leading people and Cossacks, and from the suburbs of the same regiment they are led to Moscow in the Order of Great Russia. And they used the Sumy regiment, Colonels Gerasim and Andrey, and the foreman of the same regiment and the Cossacks, seeing this great and high mercy and salary from our Great Sovereigns, our Royal Majesty, and the salary, they served us, the Great Sovereigns, our Royal Majesty, and our Sovereign heirs, therefore faithfully, and over all our Sovereign enemies and searches, with all zeal and zeal, both in the regiments and in the cities to our boyars and governors about their enemy plans and about parishes, and about everything, they made quick reports truly; and in everything we great Sovereigns, our Royal Majesty, and our Royal heirs wanted every good thing, and sought the best, and performed our service beyond the former; and their service with us, the Great Sovereigns, with our Royal Majesty is not forgotten; and our State's mercy for their services and faithful and diligent zeal in our State affairs will not be taken away. If only they could rely on our State mercy. And for the greater confirmation of our State mercy, our great Sovereigns, our Royal Majesty, ordered the letter of grant to be approved with our State Great Seal. Our State was written in the Court, in the Great Reigning City of Moscow, years from the creation of the world 7203 of the month of February, 21 days of our reign, 13 years.” Great Sovereigns, Their Royal Majesties 6. ROYAL LITERATURE OF MARCH 7200 (1692) TO THE SUMY CATHEDRAL ON THE GROUND. From the Great Sovereigns, Tsars and Grand Dukes Ioann Alekseevich and Peter Alekseevich, all Great and Little and White Russia, Autocrats in Sumin to our governor Dimitri Vasilyevich Rodichev. In the past, in the year 7192 of March, on the 1st day, in our Great Sovereigns’ letter to Kursk to our boyar and governor to Alexei Semenovich Shein and his comrades, it was written: it was ordered to give our Great Sovereigns a salary, the city of Sumin, the cathedral churches of the Transfiguration of the Lord, to Archpriest Tikhon with the brethren and with the clerics, annual monetary payments for the year 7192 ten rubles will continue to be given on a yearly basis from Kursk quit-rent income without Moscow red tape; Yes, to give them to that cathedral church, instead of our Great Sovereigns' annual grain salary, arable land in the Sumy district closer to the city from open lands, from wild ones, fifty meters per field, and in two the same with all the land; Yes, in the same year, March 7192, on the 10th day, in our Great Sovereign’s letter in Sumin to the governor Foma Ivanov, it was written: the same cathedral church was ordered to priest Fedor with the purchased mill of his father Fedorov archpriest Martin in the Sumy district on the Surovitsa river, which he bought from Nikolsky priest Gury, and from Sumy Cherkashenin by their deed of purchase, Fyodor owns him, and the arable land and hay meadows and all sorts of land that was given to his father, Archpriest Martin, with the church clerks, according to the discharge of Yakov Yatsyn in 7169, belongs to priest Fyodor and the priests, opposite to how his father owned it. And now they beat the Great Sovereigns of the city of Sumin of the Cathedral Church of the Transfiguration of the Lord with their foreheads, Archpriest Tikhon with the brethren and with the clergy, from the last year 7192 to 7198, they were given in Kursk by our Great Sovereigns a monetary salary of ten rubles per year, and for 7198 and 7199 and for the current year 7200, that of our Great Sovereigns in the Sumy district, they were to find fifty-four to a half from the other lands, and in two of the same, and they didn’t find that land for the fact that the former Sumy prototype Martin was given land for his purchased mill for our Great Sovereigns of pilgrimage, and that land after his Martin’s death was owned by the same cathedral church, his son priest Fyodor with clerks, and now Fedor is dead, and his Fedor’s wife owns the land and all sorts of lands and people, and so that we, the Great Sovereigns, ordered them to be welcomed as before, our Great Sovereigns should give an annual monetary salary in Sumy from circles and from customs revenues, as well as the land owned by the priest Fedor’s wife, the widow Anna, to continue to own it. And we, the great Sovereigns, granted the city of Sumin to the cathedral churches of the Transfiguration of the Lord, Archpriest Tikhon with the brethren and with the clerics, ordered our Great Sovereigns to give them an annual monetary salary for the current year 7200 of ten rubles and henceforth to give for all years therefore for a year without Moscow red tape in Sumin, from customs duties and from drinking profits by the Czechs, and Instead of our Great Sovereign, I decree that he own the land and forests and hay meadows and all sorts of land on the refusal of Yakov Yatsyn last 7169 December 14th, which land and forests and hay meadows and all sorts of land were given to the same church during the stay of Archpriest Martin and his brethren on the Surovitsa River to his archpriest’s purchased mill, and after the death of his archpriest by those all the lands were owned by his son, of the same cathedral church, priest Fyodor and the clergy, and that land with all the lands for that church from other dachas was to be separated, and the former priest Fyodor’s wife, widow Anna, was to own and be content with the purchased mill, which was bought in March 7169 on the 8th of her husband, priest Fyodor, the father of the above-named cathedral church, Archpriest Martin, from Nikolsky priest Gury and from the Cossack Nikifor Ivanov, and the above-mentioned land was owned by Anna. We, the Great Sovereigns, did not indicate that this land with all the land belonging to it was given to that cathedral church, as depicted above, instead of our Great Sovereigns, an annual grain salary to the archpriest with the brethren and that land and with all the land was given to her husband Fyodor owned, being a priest at that church along with the clergy. And how this letter of our Great Sovereigns belongs to you, and you would know about this our Great Sovereigns decree and about the giving of our Great Sovereigns an annual monetary salary for the current year two hundred and henceforth, ten rubles per year from the Sumy customs and tavern revenues of the Cathedral Church of the Transfiguration of the Lord to Archpriest Tikhon with the brethren and clerics and henceforth according to them the future to the same cathedral church, the archpriests and the brethren should be repaired according to this decree of our Great Sovereigns, written above, and the church land, which was given in place of our Great Sovereigns grain salary, to the same cathedral church under the former archpriest Martin and the brethren to his archpriest's purchased mill, and after that archpriest that land was owned by his son of the same cathedral church, priest Fyodor with clerks, taking with them local and third-party people and with those people he measured that land in tithes, and ordered the tithe to be measured lengthwise in eighty fathoms, and across in thirty fathoms, and having measured it, he put it in tens, and from these third-party lands he separated them around with a special article and made boundaries and borders with signs and that land and all sorts of lands he ordered the above-mentioned archpriest to own. with the brethren and the clerks, and what appears according to those measuring and boundary books of arable land and forests and hayfields and all kinds of land, and write that in those measuring and boundary books; Yes, he wrote about this to us, the Great Sovereigns, and sent the land survey books to the above-mentioned church land for his own and the hands of strangers, who will be surveying to that extent, and ordered them to be submitted to the order of Great Russia to our Duma clerk Emelyan Ignatievich Ukraintsov and his comrades, and left the same survey books in the hands of the same people in Sumin in the official hut, henceforth for information, and this is ours The Great Sovereigns read the letter, and leaving the list with it for future reference in the official hut behind his hand, he gave it to that archpriest Tikhon with the brethren and the clerks with a signature. Written in Moscow in the summer of March 7200. 7. DECREE OF APRIL 1706 WITH ORDERS ABOUT GUNDUPSTONE AND HORSES. From V. G. Ts. and V. K. Peter Alekseevich, all in. and m. and b. R. Autocrat to the steward and the Sumy regiment, Colonel Andrei Gerasimovich Kondratyev. In the current year 706, on March 26th, V.G. wrote to us that, according to our V.G. decree and according to the letter sent to you from the rank of February 5th, you were ordered to give the regiment of your city, in which there are no Russian people, Sumy, Lebedin, Krasnopolye, Belopole, Mezhirichi, S. Jena, to you alone, and the governors should not be in those cities; and in those cities and in those cities in the administrative huts, all our V.G. and petitioners’ affairs and our Sovereign’s decrees that were sent in past years to the governors and to the administrative people, and the regimental outfit of cannon and green and lead, as well as the cash treasury and grain reserves and all sorts of regimental supplies, should be accepted and everything should be signed on the baking sheets. And according to our V.G. decree, you are the above-mentioned cities and in those cities in the administrative huts are all our V.G. deeds and sent decrees and regimental outfit, cannon and herb and lead treasury and grain reserves and all sorts of regimental supplies that were in those cities, he accepted from the governor according to the paintings; and what kind of fortresses those cities are, and what kind of regimental equipment, cannon and herb and lead treasury and grain reserves and all sorts of regimental supplies, and in what numbers those cities are and whose names were adopted by the governors, you sent books to all of them. And according to the books that were sent to the order it is written: the Sumy regiment in the cities - in Sumin, half a quarter of a barrel of cannon and hand potions, weighing forty-four pounds nine hryvnias with wood, and thirty-eight barrels, weighing in them with wood and matting and ropes five hundred seventy-seven pounds twelve hryvnias, - 75 pounds 7 hryvnias hand-made with wood, 32 pounds 10 hryvnias of cannon potion with wood, and that’s 728 pounds 38 pounds. There are 31 poods of potion in Lebedin; in Krasnopolye 10 poods, in Belopolye manual 8 poods 30 pounds, cannon 5 poods 30 pounds, in Mezhirichi 8 poods 16 pounds. Total 793 pounds 14 pounds. Yes, there are 11 regimental lifting horses in Sumin, 14 in Lebedino, and even 25 horses, and those horses are outdated and are no longer suitable for marching. - Otherwise, the potion is tied up in barrels and matting, but whether that potion is suitable for shooting or not is unknown; and it will happen that the potion will be weighed again, and the unusable one will be remade; and the horses will have to be sold, and instead of them, with that money, buy other horses for regimental campaigns. And now, according to your V.G. decree, you have been ordered with the regiment and the foreman and with the elected Cossacks to go to our V.G. service, according to the letters of our admiralty Fyodor Matveevich Opraksin, to the designated place, at short notice. “And you don’t dare take those lifting horses with you on a campaign for regimental supplies, and you don’t dare repair all that without our Sovereign’s decree.” And about this you should issue our V.G. decree. And according to our V.G. decree, you were ordered to weigh that gunpowder again, and remake what is unusable and take it with you on the campaign, depending on the situation there, and take as many horses as possible, but do not have any excess. And how will our V.G. letter come to you; and you would have done this according to the above described by our V.G. decree; and what of that potion will appear by weight and after inspection, and what will be altered, and how many horses will be taken for the campaign and how many will be left somewhere, V.G. will write to us about that, and order a formal reply to be submitted to our boyar Tikhon Nikitich Streshnev and his comrades. Written in Moscow in the summer of April 1706. On the Nizhnyaya Syrovatka and Krupets rivers, 14 versts from the city of Sumy. This is one of the most remarkable places for ancient monuments. a) One street in present-day Syrovatka, located on a mountain along the Syrovatka River, is still called Nagaevka, which suggests that the Nagai Tatars were nomads here. b) Monuments of antiquity of even deeper and more distant times have recently been found here. In 1847, on the right side of the Syrovatka River in the Syrovatsky meadow, a Syrovatsky peasant found 206 coins in a jug buried in the ground. Academician Fren, who examined them, recognized part of them as the exclusive property of Asia, while the other, according to his inquiry, was minted in northern Africa, and one coin belonged to the Arabs of Andalusia. Few of these coins, Mr. Fresne says, date back to the 7th century, but most of them date back to the 8th and early 9th centuries. These coins, the venerable academician believes, were brought to Russia not from the east, but were brought by the Varangians across the Baltic Sea or from the Black Sea. With all due respect to the extensive knowledge of G. Frehn, we allow ourselves to recognize his last conclusion as not only dubious, but strange. Why are the Varangians here? Undoubted history shows us in this region not the Varangians, but the Khazars: their monuments are quite numerous on this soil. Their trade industry is also very famous; they had relations with Spain and Africa and Asia. So, it will be much simpler and closer to history if we recognize the Syrovat coins as a monument to the trading activities of the Khazars. By the way, we note that it is in vain that scientists extend their passion for the Varangians so far that they forget the Khazars, Polovtsians and Pechenegs. By this they only expose the weakness of their hypothesis about the significance of the Norman Varangians in the history of Russia. Meanwhile, peoples who had undoubted and extensive significance in the history of Russia remain without research. We have an undoubted and interesting document about the initial population of Nizshaya Syrovatka by immigrants from beyond the Dnieper. This is an instruction signed by the Sumy city ataman Gerasim Kondratyev and the clerk Ivan Grigoriev on December 2, 1659. “Instructions from the Sumy City Hall to Sumy resident Matvey Ivanov, son Malishevsky. Having accepted this instruction, you should go to the Sumy district, on the other side of the Psla River, to the farmsteads of Sumy residents at the mouth of the Syrovatka and Kruptsa rivers, where, by decree of His Tsar's Majesty, along the Lebedinsky Way, a new settlement was ordered to be populated, to establish a suburban Sumy regiment of Cossack military service; and having arrived to take the local residents, or the owners themselves, whom you can find in the farmsteads, for the removal, by a general verdict, of all the Vorozhbyan and Lebedinsky Cossacks, as well as the Sumy citizens and their comrades, who were unanimously sentenced, in which the land and forests and hayfields and in all sorts of lands were to be taken from the living tracts to that new settlement, and the village was to be named after the river Nizshaya Syrovatka. Namely, starting from the city of Sumy, from the double stretches of Oldizh and the Psla river, and the Pslom river from the Sumskaya side and from the Vorozhbyanskaya to the mouth of the Istoropa river, the right side of the Psla river, lands and forests and all sorts of lands of the Sumy and Vorozhbyansk residents with their comrades, and the left side of the newly settled village of Nizsheya Syrovatka, lands and forests and all sorts of lands, and in the Pslya river it is generally not forbidden to fish on both sides, but the crowd is not to be fenced in by anyone except those who wish to keep the mills, and those holding fishing grounds, both higher and lower, are not to be driven out and not to be blocked in any way.” “And from the Psla River, along the mouth of the Istorop River, by the same river Istorop, turning a steep left uphill along the Vorozhbyansky resident Ignat Barabashev forest outlet and along the Sagaidachny Way, and from that place turning left along the Sagaidachny Way along the other top of the Bobrka River, and from that place, from Sagadachny turning sharply to the left field and across the yar to the road that goes from Sumy to Okhtyrka, and along that road I walked up to four miles, and from that road straight through the field to a large round hole, along which the road from Lebedin to the city of Sumy was laid over that hole through the Syrovatka river, and along that river down to the mouth of the Oldizh reaches, and along that reach from the Syrovatka river uphill, to the original tract of the double reaches of Oldizh, where the newly settled villages of Nizshaya Syrovatka and the surrounding area end. And at the end of that district, you should go to these farms, and mark out those farm places for settlement for gardens and vegetable gardens and for pasture for releasing livestock, and pasture with a comfortable space, namely: starting from the Syrovatka River along the Molochai channel and across the road along the same channel to Vilovaty Yark, and from Vilovaty Yark, turning sharply to the right, straight onto the Lebedinskaya road and that road straight to the Krupets River, down the Krupets River along the Great Luga, along the Great Saga, which goes from the Syrovatka River to the Krupets River, along the river. Syrovatka, and R. Syrovatka up the mountain, to the original tract - the Malochaya channel, where to finish that village pasture for the district, and in one district order the same old man Tishka Godaevsky, so that he orders whoever there is in one district, for settlement living yards, gardens and vegetable gardens in flat areas, meadow and forest areas for those who arrived after deportation to this village of Nizshaya Syrovatka on dwelling, and for those people whose former farmsteads were in those places, leave those places where their residential courtyards and mansion buildings are located, opposite the hallways, with a measure of land for courtyards, gardens and vegetable gardens in two parts, and order everything to be given to those who will get it in parts; The same meadows and forests, for fences and buildings, should be cut down and cleared as much as anyone needs. And after finishing the whole area, and after giving Tishka Godaevsky the order, you should go to the village of Sumskaya Vorozhba, and upon arriving, find the local ataman Omelyashka and the best people there, a man guarded until ten o'clock, requesting a two-week apartment for himself, and asking those who knew best there on the other side of the river. Psla; whose unauthorized possession is borrowed, arable land and forests and all kinds of land adjacent between the Sumskaya and Lebedinskaya districts, from the Sumskaya r. Psla along the Sagaidachny Way, in order to take people with you, up to six people, and go around with them and inspect how much the families of those above-mentioned lands, located in the distance beyond the waters, will own the village of Vorozhba for inability, and for the drowning of many people and livestock every spring, and after inspection with those above-mentioned people, returning to the same village of Vorozhba, having seized the weight there the people, and whose possessions are on the other side, calling to each other there, the ataman means each person; if there are enough people there, then only those people should be sent to a new settlement in the Sumy district, on the other side of the Psla River to their possessions for their ability; and if that is not enough, then include even more of the poorest residents of Vorozhbyan among those families described above, so that there will be no fewer people than the seventy-six families you expelled from that Vorozhba; and to Vorozhbyansky Otaman Omelyashka, with his comrades on the other side of the Psla River, to refuse possession at the mouth of the Istoropa River along the Lebedinskoe possession, and to hand over the remainder of those sent to a new settlement, on this side of the Psla River, arable land, and hayfields, and forests, and all kinds of land, except for the mansion building and fences, into eternal possession without money, and the mansion building, and I will allow those who built it, whoever wishes, to sell it or take it for themselves or give it to someone, to give it to their will. For this reason, this firmly confirms to you that the exile must be carried out as quickly as possible, so that in advance of the winter road on the Vorozhbyanskys, the execution will be carried out this year on August 1, regardless of their any excuses and impossibilities. In the same way, from the city of Sumy, the Sumy private ataman Stelka Kopeika, having sent to the Sumy City Hall again the same number of Sumy people, as in this instruction above it is written, whose possessions in the Sumy Okrug on the other side of the Psla River and the Syrovatka River are from the Syrovatka River along the Sagaidachny Way, go around and inspect, and to those of their possessions for the ability to expel the same, noting according to the space of the land, how many people there will be, so that no less than one hundred and ninety seven families from the city of Sumy, you sent the above-described to a new settlement in Syrovatka, this year May on the 20th is inevitable: and the Sumy Ataman Stetsk and his comrades are denied that possession, and handed over to the newly settled on the other side of the Psla River and the Syrovatka River according to the above-mentioned tracts for eternal possession; and to give the Sumy people on this side of the Psla River the remaining lands and forests and all sorts of land, except for some residential courtyards with a mansion building and a fenced area, to leave them in possession for their arrival in the city of Sumy; and if someone wishes to sell it without permission, then order them to sell it without any restrictions, which is why you were sent. And others were sent to other places about the same matter, for which you are dismissed from all matters other than this for the future for a year. When you are in this business, act honorably according to the above, and do not cause offense or bitterness to anyone, and do not touch anything that is not assigned to you; for your slow execution and dishonest actions, fearing a fine and cruel punishment for the crime. From the creation of the world 7167, December 2 days. From the Nativity of Christ 1659. “The original is signed as follows: Sumy City Ataman Gerasim Kondratyev. Clerk Ivan Grigoriev." Then the designation of the boundaries of the Syrovatsky lands continues and then it is ordered to evict, to form the settlement of the lower Syrovatka, no less than 87 families from Vorozhba, and no less than 197 families from Sumy. Thus, the initial population of Nizhnyaya Syrovatka included at least 284 families. It is clear that this is the number of inhabitants for which a special church had to be immediately built, and therefore the first church in Nizshaya Syrovatka in the name of Aristratigus Michael was built no later than 1660. In 1741, parishioners wrote: “in past, ancient years, in the village of Nizshaya Syrovatka, at the church of Aristratigus Michael, there were three priests, namely John Kamensky, Andrei and his son Iyakov, who died by the will of God; and now there is only one priest, John Voychekhovsky.” Therefore, in accordance with their wishes, Ivan Karpov, deacon of the Sumy Resurrection Church, was ordained a priest. In 1815, with the permission of the authorities, instead of a dilapidated wooden one, a stone church in honor of the Intercession of the Most Holy Theotokos with two chapels was founded. The main church was consecrated in 1822. – Its construction was accomplished primarily through the efforts of the priest (since 1803), then (since 1820) Archpriest John Tomashevsky, who went to the provinces of Kursk, Chernigov, and Poltava to collect alms for the church. The most significant donation was made by the landowner of the village of Luki, Mikhail Kosmenok, who donated up to 3,425 silver rubles for the construction and decoration of the new church. The priest (since 1806) and dean (since 1818) Stefan the Great shared concerns with Tomashevsky about the new church. At the completion of the church in 1820, 10,000 rubles in banknotes were released from the Holy Synod. The chapel church in the name of Archangel Michael was consecrated in 1826. Books of the church: Octoechos printed by the Brotherhood of the Epiphany in Mogilev in 1700, justification of watering baptism by M. p. 1724, service book of the Kyiv press of 1737, Moscow 1739, breviary of K. p. 1737, Stone of Faith Kyiv. 1730, Church and civil acts of Kedrin m. 1734, menaion service. in 12 books. M. p. 1741, triode M. p. 1745, colored triode M. p. 1746, gift of the monk Zabrodsky; M.'s charter of 1745, his gift; octoich M. p. 1746, his gift; prayer singing M. p. 1749, gift of Archpriest Sambirsky. At the Nizhnyaya Syrovatka church, many were Prozhansky priests, of whom Yakov Prozhansky was a priest and dean from 1785 to 1810. The parish of Nizhnyaya Syrovatka, according to the latest state, is in the 2nd class. According to the census of 1732, in Nizhnyaya Syrovatka there were 7 schoolchildren, two priests, Cossacks, assistants and workers 1447, and in the Barefoot farm, which had been settled for “70 years”, therefore in 1662 there were 93 male souls; according to the report of the general survey of 1784 in Syrovatka, 2315 men and 2247 women were shown. floor, at 9910 des. land, which was almost all arable. Number of parishioners: in 1730 1530 men, 1470 women; in 1750, 1667 men, 1543 women; in 1770, 2071 men, 2086 women; in 1790, 2329 men, 2380 women; in 1810, 2338 men, 2452 women; in 1830, 2440 men, 2591 women; in 1850, 2502 men, 2737 women. 100 people died from cholera in 1831 and 160 in 1848. The parish metric books begin in 1735, confessional books - in 1798. SLOBODA VERHNYAYA SYROVATKA On the Upper Syrovatka River, 8 versts from the city of Sumy. According to legend, upper Syrovatka began to be inhabited in the middle of the 17th century by people from beyond the Dnieper. The first church in upper Syrovatka was built no later than 1660. In 1805, construction began and in 1812 a stone church in the name of the Dormition of the Mother of God was consecrated. The builder and trustee of this church was Second Lieutenant Nikolai Vlasovsky, who, using the amount collected from parishioners, bought bricks and an iconostasis in the former Sumy monastery of the old church. This iconostasis still exists today, only in 1841 it was renewed with painting and gilding. Akhtyra merchant Ioann Gritsaenko donated a shroud on crimson velvet with gold-embroidered images of the 4 evangelists, priced at 200 silver rubles; settlement of Vysshaya Syrovatka, state-owned peasant Ignatius Gritsaenko in 1840 donated the church icon of the Dormition of the Mother of God under a silver gilded tent In the village of Bezdrika, landowner Nikolai Alferov built a stone fence around the church in 1848 at his own expense. What this fence is worth cannot be positively determined, but the benefactor himself says: God knows and His Most Pure Mother knows. The motivation for building this fence was the following: the mentioned landowner, while hunting, accidentally shot himself in the leg. Having used the help of earthly doctors for a considerable time, and having absolutely no hope of healing his serious wound, he turned to the image of the Mother of God of Czestochowa in Syrowatka, and through sincere prayer, he soon received healing from the wound. In gratitude for getting rid of this disease, he built this fence. The beneficial effect of God's Providence in the church was as follows: in 1844, electric power erupted in the bell tower of the church; from there she went into the interior of the church itself, and burned all the gilding on the iconostasis; but the power of God and the prayer of the Queen of Heaven saved the church from destruction. The Czestochowa Icon of the Mother of God located in the church is very ancient. She is now in the icon case, which was built by Mr. Alferov, under a silver and gilded tent with various stones planted. There is no reliable information about where this icon comes from. Some of the old-timers say that it was brought by a Polish nobleman to the former old wooden church, by name unknown, from Częstochowa. At the Assumption Syrovatsky Church until 1812 there were three clergy, and since that time two have been identified; clergyman 3rd class. According to the census of 1732, in the settlement of Syrovatka there are 1132 male souls, in the village of Popovka 153 (the latter were “settled on granted church land 70 years ago”, therefore in 1662), - in the farm of centurion Pavel Mikhailovich Vidnev there are 26 male souls, in the village of Zheleznyanka 249, and a total of 1559 male souls floor. According to the general survey report, in Verkhnyaya Syrovatka there are 1237 male souls, 5205 acres of land. According to the confessional records of parishioners: in 1730 1550 men, 1497 women, in 1750 1600 men, 1549 women, in 1770 1655 men, 1625 women, in 1790 1710 men, 1795 women, in 1810 1763 men, 1972 women, in 1830 1677 men, 1788 women, in 1850 1828 men, 1940 women. floor. Up to 40 people died from cholera in 1831, and up to 120 people in 1848. Metrics begin in 1735, and confessional paintings begin in 1739. On the Bobrik River, 22 versts from the city of Sumy, called, in contrast to the village of Bobrik, the Great Bobrik. According to the royal patrimonial charter of 1701, February 10, it is clear that in 1700 Colonel Andrei Gerasimovich Kondratyev bought from Sumy resident Fyodor Bondar a wild field of 365 dessiatines, black forest 67 dessiatines and hay fields along the Bobrik and Bobrichk rivers. The 1732 census states that Bobrik was inhabited on land granted in 1699. From the deeds it is clear that in 1743 there were already two priests at the Bobritsky Nikolaev Church. In May 1702, the widowed priest of the Bobrinskaya St. Nicholas Church was given a letter of epitrachelion by M. Avramie for the right to perform priestly services in the same church. According to local memory, the first Bobrinsky church existed in Bobrik for 50 years, the second for 56 years and, due to its disrepair, was turned into a cemetery, but still stands to this day - for 32 years. According to this popular reckoning, the foundation of the first Bobritsky church would fall in 1712: but the Bobritsky priest of 1702 is known. So the first church was built here in 1699, when the act of purchasing Bobritsky land was completed. The stone church in Bobrik with three altars was founded in 1822 by Lieutenant General Elizabeth and her son, Privy Councilor, the Rakhmanovs; a magnificent church with massive columns and expensive icons, some of which were painted in Italy, was consecrated in 1851 by Bishop Philaret. In the parish of the Bobritsky Church, which according to the new state belongs to the 3rd class, there are 1,781 men. shower, 1815 women Previously it was: in 1730 770 men, 737 women, in 1750 890 men, 850 women, in 1770 1210 men, 1135 women, in 1790 1360 men, 1371 women, in 1810 1429 men, 1428 women, in 1830 1621 men, 1642 women. shower. According to the census of 1732, in the village of Bobrike there is a school and 228 men, in the village of Bobrike there are 246 men, in the village of Grebennikovo (settled “70 years ago”, therefore in 1662) there are 186 men, in the village of Yusupovka there are 128 men, and a total of 778 men. According to the report of the general survey of 1785, in the great Bobrik with its villages, 1421 men and 1345 women are shown. with 9127 acres of land of Andrei Andreevich Kondratyev. One is on the right, the other on the left or forest side of the Psla River, 3 versts downstream of the Old River Psla. The 1732 census says that Staroye was settled “90 years ago,” therefore in 1642. Thus the Old lives up to its name. It is the oldest of all the settlements of the Sumy regiment, and here Gerasim Kondratyevich Kondratyev, later the famous Sumy colonel, first lived. Due to Kondratiev’s piety and the course of events, we cannot doubt that the first church in Old was built no later than 1643. The stone church of St. Nicholas that now exists here was built in 1753 by Colonel Stepan Ivanovich Kondratiev, and the wooden church that existed before that time was dedicated to the glory of the Nativity of the Blessed Virgin Mary. According to the 1732 census, Niz was inhabited “70 years ago,” therefore in 1662, and of course, at the same time, the first church of Niz was founded in honor of John the Theologian, with the prayer of the devout colonel for his son Ivan Gerasimovich, who later died gloriously in the battle with the Tatars in 1678. The current one was consecrated in 1841. According to the census of 1732, in the village of Stary, centurion Ivan Ivanovich Kondratyev, there were 427 male souls, in the village of Niz there were 303 male souls, and in the Dekhtyarny farm there were 32 male souls. The royal charter of 1700 about the village of Niz. “... Our Tsar's Most Illustrious Majesty granted the Belogorod rank to our steward and Colonel of Sumy Andrei Gerasimovich Kondratyev for the previous many, noble and diligent services of his father, Colonel of Sumy Gerasim Kondratyevich Kondratyev, also for his many, faithful and diligent and noble, services, they commanded him to give this to ours, V.G. of our Tsarsky Majesty, a patrimonial gracious letter of grant for his transfers and exchanged lands from forests and oaks and with hay fields, and for mills and fishing grounds and all sorts of lands, which is according to our V.G. of our Tsar's Majesty, the decree and according to the letters from the order of V.R. and according to the unsubscribes and according to the orders of our boyars and governor Boris Petrovich Sheremetyev, Prince Yakov Fedorovich Dolgoruky and according to the actions and exchanges of his father Andreev, our colonel, Gerasim Kondratiev, the Krasnopolets and Khotmyzhsky boyar children were denied and separated from him by our steward and colonel in 204, 206 and 207 (1696 - 1699) and in the current year 1700. - According to those above-mentioned dachas, it was written for him, our steward and colonel, of the available and bartered lands and hay meadows and all sorts of land: the deeds of his father in the Sumy district in his ancestral home on the Psle River, called the village of Nizhneye with arable land and forest and hay meadows... and that they gave up land with forests and hay meadows and all sorts of land in exchange lands. Krasnopolsky boyar children in the Krasnopolsky district in the village of Pushkarny... (total 175 quarters in the field), ... the village of Soldatskaya 15 quarters.... Yes, what did the Khotmyzh boyar children sacrifice in the village of Zadnaya (60 quarters), - in the village of Terebren 40 quarters…. In total there are 460 quarters behind it. in the field, and in two according to the same thing. And we, the most illustrious and sovereign V.G. Tsar and V.K. Pyotr Alekseevich, all of us. and m. and b. R. Autocrat... ordered... in memory of his future family, those above-described lands... to be sent to our steward and Sumy Colonel Andrei Gerasimovich from the estate... our steward and his wife and children shall have it in his possession forever and unmoving throughout their generations, and it is free for them to sell and mortgage that patrimony and give it as a dowry and fortify it in all sorts of fortresses, and in monasteries and churches after the death of those... lands and forests and farmsteads and all kinds of factories - not to give it to the colonel and his wife and children and relatives... This written document... the granted patrimonial charter in our reigning city Moscow, in the year from the creation of the world 7209, and from A.D. 1700 October on the 16th day, our state in the year 19.” It’s amazing how many graces were poured out on the house of Gerasim Kondratievich! Information about the estates of the Kondratyev family in the Kharkov province is provided by the statements of the general survey of 1785; here we find: a) In the estates of Colonel Stepan Ivanovich Kondratyev (descendant of Andrei Gerasimovich) Niza and Stary - 10,033 acres of land, in Vyry, Ulyanovka, Tereshkovo, Stepanovka, with the village of Nikolaevka 44,385 acres; in the villages of Pushkarevka, Novoselitsa and the Gorodnitsa wasteland - 3580 acres; in the village of Tolstoy - 11,047 dessiatines, in the village of Ryasnoye - 3,872 dessiatines, totaling 73,528 dessiatines. b) Sergeant Andrei Kondratiev (descendant of Andrei Gerasimovich) in Velikiy Bobrik with the village of 9383 dessiatines, in the settlement of Khoteni 7640 dessiatines, in the village of Peschanaya 2242 dessiatines, in the village of Ivolzhine and in two others 3182 dessiatines, in Yastrebenny 11100 dessiatines, in the village of Zelenkovka and There are 3318 dessiatines in Kamyshinskaya, 300 dessiatines in the Gnilitsky farm and two wastelands. And a total of 37,165 dessiatines. In the settlement of Ilmakh with 3 farms there are 1411 dessiatines and Okope there are 380 dessiatines. d) The descendants of Grigory Gerasimovich, Roman Ivanovich Kondratyev, have 205 dessiatines and in Istoropa 3,500 dessiatines, Vasily Ivanovich has 200 dessiatines. The total total of the Kondratyev lands was 119,083 dessiatines, in addition there were also estates, for example in the Sudzhansky and Khotmyzhsky districts, and others after Gerasim Kondratyevich by 1785 passed to other owners, for example Loknya, Belovod and others. 20 versts from the city of Sumy, on the Guska River. Where the village of Tereshkovka is now located there was the courtyard of the Sumy Cossack Tereshka or Terenty Semenenko with farms and a large number of acres of land, which was given to him for his services by the Sumy colonel Gerasim Kondratyev. - This was the neighbor of another more significant Cossack, centurion Vasily Podlesny, behind whom, by order of Prince Grigory Grigorievich Romodanovsky, governor Afanasy Chubarov fortified the lands on the Guska River, where Podlesovka was formed. In 1695, Terenty Semenenko sold his estate to Colonel Andrei Kondratyev, but the name of Clever Tereshka remained with the settlement. In the same way, the Cossack Timofey Zagorulka left his name to Timofeevka, where he first settled with his family in 1662, while Ivan Gerasimovich Kondratyev at the same time settled the village of Glyben on land granted by the tsar. The first church in Tereshkovo was probably built by Colonel Andrei Kondratyev and therefore not before 1700. In 1726, sexton Joseph was ordained a priest “at the Catherine Church in the village of Tereshkovki.” The current stone church, consecrated in honor of the birth of St. John the Baptist in 1819, was built by Ivan Stepanovich Kondratiev. Two surplices in this church are remarkable for their old sewing. Number of parishioners: in 1730 500 men, 468 women, in 1750 567 men, 522 women, in 1770 698 men, 714 women, in 1790 998 men, 965 women, in 1810 1147 men, 1053 women, in 1830 1015 men, 1065 women, in 1850 962 men, 1039 women. shower. There were a lot of sick people from cholera in 1848, but 19 people died. In 1849, a parishioner of the Tereshkovo Church, nobleman Daniil Shiyanovsky, with his death taught a lesson about how death is not far from each of us: an accidental shot from a gun put him in the coffin, however, the servant of God managed to confess and partake of the holy mystery. 13 versts from Sumy, on a mountain, verst from the Psla River. According to the 1732 census, Shlilevka is Kondratieva’s estate, inhabited in 205 (1697). The first Intercession Church was built here at the same time. The current stone church was consecrated in 1850. Varvara Mikhailovna Rimskaya-Korsakova and Prince Pyotr Obolensky participated in its construction with offerings, and priest Alexander Silvansky asked the devout residents of the city of Sumy for up to 1,704 silver rubles. In this church there is an icon of the Mother of God of Korsun, which has long been revered by the entire surrounding area. This icon is painted with a skilled hand on white iron and decorated with a silver robe with expensive stones. Parish records begin in 1735. According to the census of 1732, in Shpilevka there was a school and 225 male souls; then it was here: in 1750 280 men, 261 women, in 1770 316 men, 290 women, in 1790 346 men, 345 women, in 1810 380 men, 375 women, in 1830 500 men, 546 women, in 1850 574 men, 605 women. On the Lokna River, on the northwestern border of the province. Seven miles from present-day Yunokovka, on the right side of the big road to the city of Sudzha, 23 fathoms from the road, there are 4 high mounds, surrounded by a rampart like a ring. Shaft height 4? fathoms The entrance to the interior of the space fenced with a rampart is 2 fathoms. On the square surrounded by a rampart, at the very entrance, on the right and left sides, there are two mounds, 45 fathoms long and 4 fathoms wide. Not far from these mounds there are two more mounds, one 10 fathoms from the other. Between them are two pits, which, according to popular opinion, were cellars. On the left side of the road there are five more mounds, but only 3 fathoms high, 4 fathoms wide, and 26 fathoms in circumference. Local residents only know about these mounds that there were guards on them watching the Tatars. But their very location shows that they originally had a different purpose and their origin dates back to distant antiquity. If we are not mistaken, the place surrounded by a rampart was the city where the mayors of the Chernigov prince lived, collecting tribute from those living along the Seim River, and from where they watched the Polovtsians and other similar enemies. Here, as we think, the posadniks of Yaropolk, who captured Posem, in 1125 stopped the Polovtsian ambassadors returning from Vsevolod of Chernigov. Laurentian list, page 130. “Stasha (Polovtsy) at Ratmira oak groves beyond the Vyrem, sent ambassadors to Vsevolod and not letting them through again, Yaropolchi for the posadnitsy to beat all over Semi, and confiscated their ambassadors on Lokna.” About the population and name of the Cherkassy Yunokovka, according to the documents of the Yunokov Patriarchal Board and according to popular legend, it is known that the centurion of the Sumy regiment Semyon Andreevich Yunok first settled in this place; On the lands occupied by him, at his invitation, “free Cherkassy” - immigrants from across the Dnieper - soon settled. This is how a settlement was formed, named Yunokovka after the centurion Yunok. Sotnik Semyon Andreevich sold the Yunokovsky lands to Mikhail Golitsyn, the famous field marshal of Peter the Great. Rumor also says that Colonel Kondratyev was forced to donate large expanses of land adjacent to Yunok’s plots to Golitsyn in order to get rid of trouble for the Cossack reprisal against some Russian official. Be that as it may, the strongest population of Yunokovka was achieved under Golitsyn. At the same time, the neighboring village of Bitsitsa on the Bytitsa River settled. The Romny Cossacks, on the one hand, deceived by Mazepa and Karl, on the other, subjected to royal disgrace by the not gentle Menshikov, fled under the protection of Prince Golitsyn to Yunokovka and Mikhailovka. Nowadays in the settlement of Yunokovka there are two churches - the Mother of God and the Preobrazhenskaya. It is unknown in what year the first church was built in Yunokovka. It is only known that it was in the name of St. Nicholas, single-throne. According to the history of the increase in the population of Yunokovka under Peter, there is no doubt that around 1709 there was already a church in Yunokovka. In the case of 1748 in Yunokovka, Sudzhansky district, there were two priests at the Church of St. Nicholas, one - Grigory Podolsky. The current huge and magnificent stone church was allowed to be built in 1793. Its construction was carried out under the care of the priest and dean Kirill Moshlyansky and church warden Mikhail Ulansky with donations from charitable Yunokovsky residents, without any other benefits. It was completed in 1806 and with the blessing of the blessed memory of the Right Reverend Christopher, the throne in the chapel of St. Nicholas the Wonderworker was consecrated in the same 1806, and the main one in the name of the Nativity of the Mother of God and the other in the chapel were consecrated after. After the death of priest Moshlyansky (1806), his comrade, priest (since 1790) Korniliy Krasnokutsky, taking care of the construction of a stone bell tower and fence, in 1823 donated 10,000 rubles in banknotes; The bell tower was completed in the same year. From the ancient Nikolaev Yunokovskaya Church, which until 1798 had three clergy, has been preserved in the current one: the Holy Gospel, printed in 1735 in Moscow, the service of St. Nikandru M. p. 1709, the Apostle M. p. 1748, the Lenten Triodion M. p. 1745, the color M. p. 1746 g., service menaion in 12 books M. p. 1747 The church's archives have kept metric books since 1774 and confessional books since 1786. Another church in the settlement of Yunokovka is dedicated to the glory of the Transfiguration of the Lord. In 1784, the old Transfiguration Church was sold to the village of Belka, Sudzhansky district. And instead of it, the current stone church was built in honor of the Transfiguration of the Lord. According to the documents of the church archive, it is clear that the construction of this church was carried out under the priest Nazariy Ryzhevsky, with the willing donations of parishioners, with the participation of the owner of the settlement, Prince Golitsyn; 11,429 silver rubles were spent on its construction. Subsequently, the Yunokovsky resident Pyotr Kotenok made silver gilded vestments weighing 19 pounds 14 spools at a cost of 696 rubles 80 kopecks in silver for the local icons of the Savior and the Mother of God. Another layman Vasily Pluzhnikov a) arranged a silver chasuble with an icon case and a silver cross for the icon of the Holy One. Nicholas, for which 10 pounds 71 ​​spools of silver were used, and 422 rubles 80 kopecks in silver were paid; b) donated the gospel edition of Moscow 1759 in a silver frame weighing 1 pood and 30 pounds, priced at 1428 rubles 50 kopecks in silver; c) he also donated to St. chalice with all the equipment weighing 6 pounds 80 spools worth 185 rubles 14 kopecks in silver. The archives of the Church of the Transfiguration contain metric books from 1774 and confessional books from 1790. Liturgical books: Triodion colored M. p. 1722, service book M. p. 1723, another 1737. By the righteous judgment of God, the cholera of 1831 kidnapped about 80 people in the Mother of God parish of Yunokovka, and 50 people in Preobrazhensky; up to 150 people died from cholera in 1848 in the first parish, 93 people in the second; In addition, in 1834, 1839 and 1840, the Yunokovites suffered from hunger, and in 1811, many courtyards burned down in the parish of the Transfiguration Church. Old-timers say that in ancient times, on the lands of Mogritsa, then covered over a large area with impenetrable forests, lived the robber Kulik with a gang of comrades, which is why the place was formerly called Kulikovo. When Kulik was caught and, by court decision, executed with his wife and other participants for his ungodly deeds; then his less guilty comrades, having been released from the same punishment as him, gathered with friends and relatives in the Kulikovo region, swore an oath to each other to leave their previous occupation; they arranged a mogorich, or; and when they finished Mogorich, they threw the dishes from which they drank into the river and said to each other: “Let’s stop being called Kulikovo people, we will be brothers of St. Mogorich.” So, according to legend, Mogrits became the name of the settlement of the former thin people. In this legend we can accept as true that the place of the present Mogritsa was a den of a gang of robbers: but the Mogritsa River with forests and impassable swamps is known from a land survey of 1672, when the settlement of Mogritsa was not visible. In the same extract, above the city of Miropol and below the village of Uly (Ulanka) on the left side of the Psla River, 20 versts from Mokritsa, two settlements are shown - Devichye and Bolshoye. Be that as it may, the legend with its foundation of the settlement of Mogritsa does not connect the extensive settlement and mounds located 2 versts from Mogritsa. It assimilates the remoteness of these ancient monuments, although it does not provide accurate information about their origin. It connects with their existence the time of Tatar raids, but leaves with them a deeper antiquity. The Mogritsky settlement occupies more than 100 acres of land on the right bank of the Psl. Its mound, 36 fathoms high, is surrounded by a deep ditch; area - 24 fathoms long. On the southeastern side of the mound, facing the Pslu River and located near the shore, there was, according to legend, a door with an iron grate. The area of ​​the settlement is covered with a significant number of graves; In one of them, human bones were found when dug up. When plowing the land of the settlement, the peasants found spears and other military weapons, as well as skulls and other parts of the human skeleton. In 1738, parishioners of the Mogritsy church already asked to open a second clergy at their church: “in that village of Mogritsy, they wrote, at the Church of St. Nicholas the Wonderworker, the widow priest Joseph, due to illness, both in priestly service and in correction, cannot be improved... there are a sufficient number of parish yards, and there can be two priests who can be satisfied with their food.” They asked to ordain Fyodor Prozhansky as a priest, who in the Consistory revealed about himself: “he comes from the Polish region, the town of Prozhzheny... he was in Kyiv Latin schools for 5 years, in Kharkov for 2 years and, having graduated from philosophy, quit, then lived for 8 years in the city of Sumy with the regimental judge Ivan Romanov to teach his children his Latin science.” Thus, the first church of St. Nicholas in Mogritsy was founded around 1700. According to the inscription on the cross, in 1766 a new church of the Saint was built. In 1844, a stone church was founded. For its construction, the owner of the village, Prince Andrei Mikhailovich Golitsyn, donated brick, lime, wood and iron, and the amount to pay the artisans is collected by parishioners. In the archives of the Board, confessional records begin in 1752, and metric books begin in 1758. Number of parishioners in 1730 740 men, 710 women, in 1750 780 men, 751 women, in 1770 830 men, 840 women, in 1790 880 men, 896 women, in 1810 929 men, 979 women, in In 1830, 1177 men, 1265 women, in 1850 924 men, 1019 women. floor. 56 people died from cholera in 1831, and 67 in 1848. On the Aleshenka River, 13 versts from Sumy. According to the hundred-year-old Stetskovsky elders, the foundation of the Stetkovka settlement was laid about 200 years ago, and the founders of the town were Cherkassy: Stetsko, Pereyaslavets, Ruden, Chaikin and Chugaev; since among these Cossacks Stetsko was older in years and more honorable in Cossack service: then the farmstead he founded began to be called Stetskov. This Stetsko, who left his name to Stetskovka, is without a doubt none other than the Sumy ataman Stetsko, known from the act of 1659. The devout Cossacks, not having a sanctified person or priest in their farm, were forced to treat their spiritual needs to a priest who lived somewhere very far from the Stetkov farm. Finally, tired of the difficulties of communicating with a foreign priest and the boredom of living without the church of God, they built, as the same legend says, a small wooden church in the name of the Holy Great Martyr Demetrius the Myrrh-Streaming. It is unknown what year this was. In 1738 they already wrote: “in the ancient years of the Sumy regiment in the village of Aleshne, Stetkovka, too, at the church of the Great Martyr Demetrius there were always two priests. In 1729, priests Semyon Zavodovsky and Ivan Zamyatich died.” In 1835, with the blessing of His Grace Innocent, the stone Demetrius Church was laid with the care of priest Afanasy Vasilevsky; The church was completed and consecrated in September 1846. The metric books of the church begin in 1735, and the confessional books in 1798. Another stone church in Stetkovka was founded with the blessing of Apollos, Bishop of Kharkov, in 1818 and completed in 1822. Its side altar in the choir was consecrated in the name of the Prophet Elijah in 1822, and the main altar in the name of the Ascension of the Lord in 1829. According to the census of 1732, in Stetkovo there were 200 Cossacks, 733 assistants, 17 workers, 60 subjects of the centurion Andrei Vasilyevich Savich, 88 subjects of the regimental clerk Evstafy Kiyanitsyn and 40 other subjects, in the school there were two schoolchildren - teachers, a total of 1124 male souls. First of all, let us note the geographical monuments of antiquity. 3 versts from Khotenia the ancient Romodan road comes from Sudzha. Less than half a verst from it is a round earthen embankment 3 fathoms high, 15 wide and 65 fathoms in circumference. A mile from this mound there are 6 more mounds, popularly called graves. These are of a different type, oblong, 30 fathoms wide, 4 wide and 123 fathoms in circumference. What do these monuments say? Prince Romodanovsky left his name on the road, of course, from the time he went to Little Russia against Vigovsky in 1658, and then more than once went to pacify the unrest of Bryukhovetsky and Doroshenko. Romodanovsky was not a soft man; he made his steps remembered, and the way was, without a doubt, prepared for him by the Cherkassy. The embankments, of course, still remember the Polovtsians, who usually, when they decided to invade Russia, roamed in these places. The graves now visible, by their very enormity, show that they served as monuments over the princes buried here, over such princes who made our ancestors shed tears and escorted many confessors of Christ’s name to the grave. It is known how the sinful world gains glory for itself. Only the faith of Christ, without weapons, with its meekness and good deeds alone, can conquer the world. Based on what we said about the Romodan road, it is already likely that Colonel Kondratiev did not early begin to inhabit Khotyn and Krovnoe with the village of Nikolaevka. And that these lands were occupied by Colonel Gerasim Kondratyev, documents show. In the tsar's charter on April 24, 1703, given to Colonel Andrei Gerasimovich, the settlement of Khoten with the Church of the Apostles Peter and Paul is mentioned among the estates. Inherited after Colonel Gerasim Kondratyevich Kondratyev. The charter says: “on the spring of Khochun there is the village of Novaya Sloboda, and in it is the church of the Supreme Apostles Peter and Paul, and the courtyard of its colonels, and a mill, Cherkassy free people of 50 people, and the land is in tracts.” In the revision tale of 1732 it is shown that the Cherkassy “settlement of Khochun were settled in 197 (1689)”, and here a school is shown at the Khotensky church. Based on such monuments, there is no doubt that the first church in the settlement “on Krynitsa Khochun” was built in 1689. Nowadays in Khotenia there is a stone church of the Assumption of the Mother of God with a chapel of the Supreme Apostles; it was built by Andrei Andreevich Kondratyev and consecrated in 1786. The metric books have been kept since 1735, the confessional books since 1797. Before the construction of the church in Nikolaevka, the residents of Nikolaevka were parishioners of the Annunciation Church in the village of Krovnoye, whose metrics begin in 1735 and which is already mentioned in the charter we cited from 1703. Tsar's patrimonial charter on April 24, 1703 “on the Aleshenka River, at the mouth of the Krovnaya River, the village of Krovnoye, and in it the Church of the Annunciation of the Blessed Virgin Mary, the yard of its colonels (Andrei Gerasimovich Kondratiev), near the yard there is a mill, and Cherkassy 38 people, and in addition to the village there are 302 acres of land in a field, and in two of the same, hay mowing 305 acres. On the Aleshenka River, his colonel bought land and a mill, which was bought from the Sumy Cherkashenin from Ignatius Rudnya, the village of Rudnevka, in it is the yard of his colonel, there are 20 people in the field, and in two of the same, free Cherkasov there are 28 people. On Tatarinova Luka, on the Psle River, at the mouth of the Aleshenka River, there is an apiary and a mill - and now the village of Peschanaya, and 10 free Cherkasy people; and to the same village on the road from Sumy to Stetkovka, arable land and hayfields; at the top of the Rogoznaya River there is a fish camp and a farm and boron farm, which was purchased from Kozma Senetsky; on the Losyatin River, which flowed into the Vir River, and on the Bakina River there are apiary places and hay fields along the tracts of 100 dessiatinas in the field, and in two the same.” The first church in Krovny was built, of course, at the same time as the Khoten one, in 1689. But since by 1820 the Church of the Blood had become very dilapidated, it was abolished by order of the Spiritual authorities, and in its place it was allowed to build a stone church in Nikolaevka in the name of the Nativity of the Virgin Mary. This church was completed in 1824, the church builder was Varvara Nikolaevna Timchenkova, she also supplied the church with all the accessories. There is also a very beautiful cemetery stone church, which was built in 1837, but due to cracks in 1849, with the permission of the diocesan authorities, it was rebuilt according to the previous plan and facade by Lieutenant General Sofia Ivanovna Kupriyanova. This church was built over the ashes of Kupriyanova’s parents with the permission of the Holy Synod; for her maintenance, the owner of the village, in the order of the Public Charity, allocated 500 rubles in banknotes for increment. 68 people died from cholera in Khoten in 1831, and 282 in 1848. The first is on the Lokna River, 38 versts from Sumy, Belovoda on the Belovod River, 42 versts. The first is inhabited by the Kondratyevs and Belovod, partly by them. In 1739, at the request of the convoy Mikhail Andreevich Kondratyev, a priest was ordained in the village of Loknya to the Church of the Praise of the Blessed Virgin Mary. The first church in Loknya was built around 1662, as Loknya and Basovka were populated that year. And according to the legend of the Yunokovites that before building their church they turned for prayers to the Loknyansky church (Loknya from Yunokovka, 4 versts), it is clear that there was a church in Lokna already around 1685. The current wooden church of the Assumption of the Mother of God was consecrated in 1842. Parish books and confession notebooks begin in 1740. The first church in Belovod was built no later than 1680. In the charter of 1688, Belovoda is called a village. In 1743, Bogodukhovsky priest Grigory Volkevich wrote that he was being accepted to the St. George Church in the village of Belovoda to fill the vacant position by centurion Vasily Savich. And the archpastoral letter of 1746 shows that before the St. George Church in Belovod there was a church of the holy wonderworkers Cosmas and Damian. Two altar monuments are also witnesses of two former churches of ancient times. The current stone church was founded in 1774 and consecrated in the name of the Great Martyr George on January 22, 1794. The construction of the church was accomplished with the support of the landowner Vasily Yakovlevich Savich and after his death with the zeal of his sons, Lieutenant Ilya and Captain Vasily Vasilyevich; Having finished the church, they decorated it with a beautiful iconostasis and provided it with decent utensils. The landowner Nikolai Savich, who was the church warden, in addition to other donations, covered the church with new iron, and the domes and cross with gold. Parish registers begin in 1735. There were 80 people who died from cholera in Lokna in 1831, 33 people in 1848, and up to 300 people in Belovod in 1848. On the Aleshenka River, 22 versts from the city of Sumy. In the revision tale of 1732 it is said that the “Cherkasy village of Pisarovka” was settled “about 70 years ago”, therefore in 1662. The land on the Aleshenka River was granted ancestral ownership to the clerk of the Sumy regiment, Andrei Martynov, by a royal charter dated October 3, 1688. This was a reward to the regimental clerk for his services to his tsars Alexei Mikhailovich and Feodor Alekseevich. The single-altar stone church in the name of the Intercession of the Most Holy Theotokos that now exists in the village of Pisarevka was founded with the blessing of Bishop Luke of Belograd in 1756, built at the expense of the landowner Andrei Savich and consecrated in 1775. It replaced the wooden church in the name of the Holy Great Martyr John the Warrior, which was consecrated in 1735. Metric notebooks have been kept since 1735. 42 people died from cholera in 1831, and 108 in 1848. Arrival in the state 2nd class. According to the 1732 census, there were 457 male souls in the village of Pisarevka. According to the report of the general survey, 5625 acres of land are shown here with the village of Aleksandrovka, with 1450 male souls, 1485 female souls. According to church records, the number of parishioners: in 1750 818 men, 780 women, in 1770 1295 men, 1243 women, in 1790 1480 men, 1535 women, in 1810 1589 men, 1601 women, in 1830 1868 men's, 1873 women's, in 1850 2173 men's, 2157 women's. A provincial town 224 versts from the city of Kharkov. In the royal charter dated January 25, 1704 we read: “in 180 (1672) by decree of the Tsar and V.K. Alexei Mikhailovich, the boyar and governor Prince Grigory Romodanovsky in the Putivl district, 30 versts from Putivl, on the river on the Vir and at the mouth of the Kryga River in the lands of the Putivlts, built the city of Belopole on the old Virsky settlement, and in that city the centurion and the Cherkasy settled from across the Dnieper - on the Tatar Sakma. So, where the provincial town of Belopole is now located, before 1670 there was a Tatar sakma - a nomadic Tatar camp, and here there was an old settlement - a monument to the city of Vyrya, all the more dear to us because it evokes memories of other cities that were near it and of Russian life before the Tatar time. Vyr - known back in 1111 for the feat of the glorious Monomakh against the Polovtsians. Monomakh in his will, speaking about the campaign on the Don River, writes: “And Aepa and Bonyak came to Vyrevi byakhu, wanting to be taken, and they went to Romn with Oleg and Nan’s children, and they fled in fear.” Sl. Sunday L. 1, 254 Posemye, Vyr and the entire space beyond the Vyr to the Donets belonged to the Chernigov principality. Only for a short time, 1125 - 1148, this country passed to the Monomakhovichs. Laurentian list, page 130. “Stasha (Polovtsy) at Ratmira oak groves beyond the Vyrem; They sent envoys to Vsevolod (Chernigov) and did not let them through again (on the way back), Yaropolchi sent posadnitsy throughout Semi and Mstislavich Izyaslav planted in Kursk, and confiscated their ambassadors on Lokna.” Kyiv. Years. page 13, under 1136. “And the Olgovichi packs began to ask Yaropolk: what our father kept with your father, we want the same.” Page 45 under 1145. “Svyatoslav Olgovich began to say to him (Vladimir Chernigovsky, cousin): keep my fatherland, and then take Kuresk with Posem and the Slovsk thousand from Izyaslav.” Also Kyiv. L. page 17. Novgorod. 1. page 7. Since 1136, Svyatoslav had Kursk without Posemye. At this time, Vyr and the neighboring cities of Vjekhan and Papash had to suffer from the struggle of the power-hungry George of Suzdal with the Grand Duke Izyaslav: but they lived through this difficult time with honor. In 1147, Gleb, the son of George, uniting with the Polovtsians, planted his mayors in Kursk and in Posemye and ordered the Vyryans to be told: “We will hand you over to the Polovtsians if you do not submit.” The Vyryans answered that they had Prince Izyaslav, and did not surrender. Gleb turned to Vyekhan, but was not successful here either: he approached Papash. The papas entered the battle, but were forced to yield to force. New historians do not know the location of these cities. The place of the city of Vyrya after Terentovsky’s words must be considered undoubted. There is nothing to think about the village of Vyryakh: there are no signs of an ancient city there. Old and new Vyri are located on the southern bank of the Seima River and are separated from each other by large graves, and not far from them on the same Seima River there is a settlement. – This fortification shows that the old Vyry, despite the fact that they are old, is not the old city of Vyr, or the Vyr of the chronicles, since the fort is older than theirs. What kind of city was on the site of this settlement? Wasn’t this where the city of Zarytoe was located, which according to the chronicles was not far from Vyr (Kiev Chronicle 87), and not in the Smolensk province, where Karamzin points to the village of Razrytoe (Karamzin 2, pr. 393))? According to the chronicle, Vyokhan and Papash appear to be not far from Vyrya and the Sula River. 30 versts from Belopolye in the southeast, 5 versts from the settlement of Ternov there is a settlement on the banks of the Terna River; in the act of 1638 it is called either Lekhanovsky or Dekhanovsky settlement; and in another monument - just a fortification. The difference in name in the act of 1638 indicates uncertainty about the exact ancient name of the ancient city that left behind the settlement; The closeness of the names of 1638 (Lekhanovskoye, Dekhanovskoye) to the chronicle name: Vyekhan, given the local proximity of the settlement to Belopol - Vyryu, gives the right to recognize as undoubted that the Ternovskoye fortification is a remnant of the town of Vyekhan. Two rivers may indicate the place of the ancient Popash, one Popad, the other Popadya; the first, 7 versts from Belopolye (to the east), flows into the Vyr River, and 9 versts, on the road from Belopolye to Terny, near Popadi, there is a steppe place called Popas, and right there there is an area similar to a fortified settlement: ramparts a fathom high, and up to 20 fathoms long, border a space 8 fathoms wide; a quarter of a mile away are two mounds called twins. We say that this place looks like a fortified settlement, but it is not called a fortified settlement, and in appearance it is more likely to be mistaken for a temporary redoubt, such as the Cossacks made in their battles with the Tatars, than for a fortified settlement. The Popadya River flows into the Sula on the left side, 4 versts above Nedrigailov and 1 verst below Olshana, 40 versts from Belopolye - Vyrya and 10 versts from the Ternovsky settlement. In the act of 1647 we see Ostrog and the settlement of Olshany. We will not say that the Olshansky fort is the chronicled Popash: but we accept it as more than probable that the chronicled Popash was located on the Popadye River, flowing near the present-day Olshanoy. This place is on the road from Belopolye and Ternovsky settlement for the Polovtsians, who were in the army of Prince Gleb, and it is not far from Vyrya - Belopolye. And if the Lekhanov settlement is the city of Vyekhan: then the chronicle will require for Papash an area on the Popadya River, and not the one on the Popadya River: otherwise Prince Gleb would have to go back from Vyekhan again to be on the Popadya River. Let's take a look at the subsequent fate of the chronicle Vyry. Izyaslav Davidovich, one of the princes of the Chernigov principality, and not for a long time the Grand Duke of Kiev (1157 - 1159), having lost Kyiv, in 1159 turned with revenge against the Vyatichsky land - the inheritance of his brother, Prince Svyatoslav, whom he considered guilty against himself. In 1160, Izyaslav besieged Putivl for three whole days; but without success. And then, when he came to Vyr, “Vyrevtsi shut themselves away from him” and did not let him in, fearing Svyatoslav. He went to Zaryty, and after staying there for some time, “return again to Vyr.” Here many Polovtsians came to him; with them he went to Chernigov against Svyatoslav Olgovich and stopped at the Desna; The Chernigovites did not allow him to cross the Desna; but the Polovtsians mercilessly burned Chernigov villages and captured people. Grand Duke Rostislav sent strong help to the Prince of Chernigov; Izyaslav and the Polovtsians retreated. When the allies withdrew, and Svyatoslav lay sick: Izyaslav again approached Chernigov. Strong allies again came to Svyatoslav; They quickly pursued Izyaslav, burned the Ostrog of the city of Vyrya, where Prince Ivan Rostislavich locked himself up with Izyaslav’s wife, and did the same with Zaryty, leaving Izyaslav to wander in the steppe. The following year, Izyaslav managed to take Kyiv: but so many princes united with Rostislav against Izyaslav that Svyatoslav advised his brother to return beyond the Dnieper and expect everything from love and justice. Izyaslav answered his brother’s ambassadors: “The princes, my allies, having retreated, each will go to his own volost; Where should I go back? I can’t go to the Polovtsian land, and I don’t want to die of hunger in Vyra; I’d rather end my life here.” This review of Izyaslav regarding Vyr tells us that Vyr was not a rich city, and especially for Prince Izyaslav after Kyiv, and, being near the Polovtsian nomads, it was not a safe place, so that for one reason or another it was difficult for Izyaslav to live in it, and even more difficult to maintain a squad in it, which was so necessary for him. In subsequent times, Vyr is no longer found in chronicles. About Cherkasy Vyra - Belopole this is what its commissioner Terentovsky wrote in 1774 1) “Belopole is a city in the suburban Ukrainian province, Sumy province. By decree of the Great Sovereign Tsar and Grand Duke Alexei Mikhailovich, it was built over the rivers Vyr and Kryga, according to the consideration of the boyar and governor, Prince Grigory Grigoryevich Romodanovsky in 180 (1672) with a square figure, with four bashts (towers), which collapsed from long-term standing, and now their foundations not noticeable. 2) “The city is surrounded by a rampart, with a circumference of 1730 fathoms, a height with a ditch of 4 fathoms, on wild lands, on the old Vyr settlement, which lands were occupied by the Tatars, and this place was called the Tatar sakma or nomadic camp, on which lands settled those who came from the Dnieper places with the centurion Stepan Fomenk from Poland of various rank Cherkasy and settled under the supervision of Sumy Colonel Gerasim Kondratyev. From the people who came out of different ranks from the Polish Warsaw Povet, called Belopolya, this city was called Belopolya, and from the beginning of its construction this city, according to the river Kryga flowing past it, was called Kryga; in 180 (1672) for the better dispensation of this city, this city was entrusted to the above-mentioned centurion Fomenko, and then to the centurion who came out from the Volos city of Yass, Stepan Kukol, who in 182 (1674) the year of the great Sovereign Tsar and Grand Duke Feodor Alekseevich asked with the Belopol residents to demarcate this city with the district from Putivlya, why was sent from the Great Sovereign by the steward and colonel, Prince Mikhail Zhirov Zasekin in 191 (1683) and demarcated by Afanasy Ostafiev. The measure of the district boundary was re-examined in 1700 and this city and the district were approved by a charter given in 1704 from the Great Sovereign Tsar and Grand Duke Peter Alekseevich.” 3) “There is no large artillery in it, but only one cannon, 12 small guns, 3224 cartridges with bullets, 2 pounds of gunpowder 22 pounds, sabers, spears and guns.” 4) “The above-mentioned fortification is located inside this city on the northern side, from which the rampart reaches the very river Kryga, and it is now called the Castle, it was previously dug in with a deep ditch and covered with a large earthen rampart; it had four bastions and one entrance tower, and on top of the rampart it was fortified with a front garden. Its circumference is 210 fathoms, and its ditch with its rampart is 6 fathoms high. In the same Castle or Settlement, from 185 (1677) there were 6 cannons, a government cellar, which contained bullets, gunpowder and other supplies, and a wooden house was built in it, in which the governor Bakhteev lived at the age of 20, who was assigned to the Belopol district, behind the military village of Vorozhba, above the Vyrem River, haymaking bow for mowing: it is still called Voevodskaya. In 1737, during the attack of the Turkish War, cannons with various supplies were taken on a campaign from the mentioned fortification... In 1766 and 1769, a salt pan and shops were built in the registered fortification for the maintenance of national bread.” 5) “Near this fortification or called the Castle there is an ancient redoubt or battery located to the west; it is surrounded by a two-seater ditch; the length in this place is 75, the diameter is 30 fathoms. In it, since 1772, through the efforts of the commissar with the verdict of the Belopolsky Society, a commissar's wooden house was built, facing the south side, with all its accessories"10 (10 - Several years before this, the state-owned peasants of the city of Belopolye, correcting the ditch so that the cattle would not approach the stores, dug up a small cast-iron cannon. Probably when the ditch collapsed from time to time, it fell on its own and was covered with earth. This cannon still stands on the site. “The memorial note compiled by the Belopol Commissioner Andrei Terentovsky in 1774 on the construction of the city of Belopol” is kept in the Belopol city police). Let us add to this that according to the charter of 1704, at the founding of Cherkasy Belopolye (in 1681), “the village of Kriga in Belopolsky Posad, the village of Vorozhba from Belopolye 2 versts, the village of Pavlovka 5 versts away” were assigned to Belopollya, but “Putivtsy from those villages and hamlets were expelled and their yards were demolished and the peasants were taken to the Snagost River." Both from Terentovsky’s note and from other monuments it is clear that Belopole and its district for spiritual affairs were taken under the jurisdiction of the patriarchal government, which is why they were subsequently in charge of the Moscow office of the Synodal Board, and then of the Sevsky bishop, to whom part of the churches of the patriarchal diocese passed. In 1702, by order of Stefan, Metropolitan of Ryazan, who managed the patriarchal affairs, the Belopol Department of Spiritual Affairs was established. In addition to the churches of the city of Belopolye, the churches of a) Belopol district were subordinated to this latter: aa) military free settlements - Vorozhba, Klimovka, Proruba and Rechek, bb) Cherkassy landowner villages - Iskriskovshchina, Pavlovka, Vyrey, Ulyanovka, Kuyanovka, b) Putivl district 32 churches in 25 villages, including Terny. According to Terentovsky's note, the following churches are shown in Belopole: inside the fortress, the Cathedral of the Nativity of the Virgin, Pokrovskaya, Archdeacon Stephen and Nikolaevskaya; “yes, on the outskirts of this city” - Preobrazhenskaya, Ilyinskaya, Mikhailovskaya and Petropavlovskaya - there are only eight churches and “all eight are wooden,” but “arranged in a fair manner.” Nowadays there are 6 churches in Belopole. – The first cathedral church of the Nativity of the Virgin Mary was built in the Belopol fortress, without a doubt, no later than the construction of the fortress, that is, no later than 1672. The church inventory of 1818, showing the construction of the cathedral church in 1733, undoubtedly shows the construction of the one that then still existed; the existence of the cathedral church since 1672 is justified by the fact that since 1702 there was a spiritual Board in Belopolye, where the first member was the archpriest of the Belopol cathedral church. The stone cathedral church was founded in 1817 and completed in 1827; it has three altars: the main one in honor of the Nativity of the Blessed Virgin Mary, the southern one in honor of St. Nicholas, and the northern one in honor of the Epiphany of the Lord. For the construction of this church, by the will of Emperor Alexander the Blessed, 20,000 rubles in banknotes from city revenues were allocated; The trustees for its construction were the merchant Mikhail Kononenkov and Archpriest Alexander Vinogradsky. The church was consecrated by His Grace Vitaly, Bishop of Kharkov. When arranging the iconostasis and sacristy, Kononenkov donated 532 rubles in silver, decorated the icons of the Savior and the Mother of God with silver vestments, one at his own expense, using up to 1000 rubles in silver, the other at the expense of the donations he collected. In addition, he installed a cast-iron floor in the church at his own expense. Thus, the now Belopol cathedral church is one of the most magnificent both in terms of its wealth and appearance. Recently, on April 19, 1849, there was a terrible fire in Belopole: a whole hurricane of fire rushed straight from the west to the church; waves of fire then surrounded the church on three sides: but the church survived; even his gatehouse, covered with wood and less than 4 fathoms from the burning buildings, remained untouched by the fire. It was a miracle of God's mercy. According to the revision of 1732, a school with two teachers and a brethren's courtyard are shown at the Belopol cathedral church. The metrics of the Nativity of the Mother of God Church in the Board begin in 1751, and confessional paintings from 1753. The Stefanovskaya and Nikolaevskaya churches shown in Terentovsky's note were abolished, the first in 1797, and the second in 1827. The Stefanovskaya church was the home church of the centurion Stepan Kukol. She stood near his house, which is intact now, and which was recently in the possession of the grandchildren of his Kukol-Yasnopolskys, landowners of the village of Iskriskovshchina. The utensils and all things of both churches were transferred to the cathedral church. The metrical books of the Nicholas Church in the archives of the Board begin in 1750, and confessional paintings in 1755. The Intercession Church is shown in the census census of 1732, and in 1750 its metrics begin. In 1819 it burned down. – The current stone church was consecrated in 1827 by Archpriest of the Sumy district Ioann Tsitovich. The trustees during its construction were merchants Grigory Serdyukov and Stefan Balatsenkov. Serdyukov used a lot of his own in the construction of the iconostasis, which cost 2800 rubles and donated 1500 rubles for utensils. In 1849, the Intercession Church was in great danger during a fire: but under the protection of the Mother of God it remained intact. In the archive, registry books begin in 1823, and confessional paintings begin in 1821. At this church there is a rural school run by a community of peasants. The first Transfiguration Church in the Belopolya settlement existed until 1746. His monument is already dilapidated. The current church was built, as the inscription on the south door shows, in 1747, and the iconostasis, according to the inscription on it, was built in 1752. In the 1732 census we see a church yard, a school and two priests at the Transfiguration Church. According to the inscription, the bell was cast in the city of Glukhov in 1619; According to the inventory, it was purchased by parishioners, but when is unknown. The metric books begin in 1751, and the confessional books in 1752. The Church of the Prophet Elijah on Posad, built in 1767, is undoubtedly not the first local church, because the metrics of the Ilyinskaya Belopolskaya Church begin in 1751, and confessional paintings from 1752. The church was built in 1767 by the diligence of the centurion Kukol-Yasnopolsky. In 1814, through the efforts and support of church warden Zheltobryukhov, it was placed on a stone foundation and covered with iron. Terentovsky in 1774 shows a “school” at the Elias Church, where they learned grammar, reading and writing, and church singing. This school is also shown in the 1732 census and there are two teachers shown there. The current church of the Archangel Michael, wooden, was built in 1779 with the blessing of Cyril, Bishop of Sevsk. The place where this church stands and where the parishioners live is popularly called Staroselye, because the first immigrants from beyond the Dnieper mainly settled in this place; and this shows that before the present church there was another one. The same can be seen because the metric books of the Belopol St. Michael’s Church begin in 1750, and the confessional books from 1753. The Peter and Paul Church stands behind the Kryga River. The first Cherkassy church of this name was built here around 1672. This is the church of the village of Krygi, which since 1681 has become a settlement of the city of Belopolya. Since then, as the Putivl boyar children lived here, Kryga was called a village: it is obvious that there was a church in Kryga before 1670. – In the census census of 1732, the Church of the Holy Trinity was placed in place of the Peter and Paul Church. The first church in the name of the Apostles Peter and Paul was built by Ivan Zaretsky, ataman of the Zaretsky settlers of Kryga. The memory of this builder is honored with a monument made of wild stone, which is still intact. The current church was built in a new location in 1798 and restored in 1834. To renew it, the elder Osip Zaretsky donated up to 300 silver rubles on his own and collected alms up to 2,438 silver rubles. Church metrics begin in 1751, and confessional paintings begin in 1754. According to the charter of 1672, in Belopolye at its very foundation there were 1,352 people who came from beyond the Dnieper; and in 1686, according to the inclusion of the villages of Krygi and Vorozhby and the village of Pavlovka in Belopol, 1931 people were considered - clergy, centurions, Cossacks and townspeople and 3304 relatives, assistants and workers, and a total of 5255 people12 (12 - Certificate of January 25, 1704). This number, without a doubt, includes the parishioners of the Trinity Church of Proruba, a settlement located 2 versts from Belopolye and which received its name from the fact that people from beyond the Dnieper had to cut through a dense forest to settle; Here, even now, in the vegetable gardens of the settlement there are many thick timber trees. The royal charter of 1704 describes a rather formidable disturbance that took place in Belopole and its environs in 1696–1697. In May 1696, the Cherkassy villages of Glushtsa, Karizha, Glushkova, Tetkina and Kobylok complained to the Belgorod voivode that while they served and continue to serve as Cossacks in the Sumy regiment, the Putivl landowners included them among their peasants and burdened them with work and violence. According to a certificate from the Sumy regimental office, it turned out that indeed 403 people from those villages were recorded in the registers of Cossacks and served in the Belgorod regiment. Voivode Boris Petrovich decided to remain among the Cossacks. The Putivl landowners rushed to Moscow and there they brought a complaint that their peasants had rebelled and, having gone over to the Cossacks, were causing various disturbances. The discharge, without demanding information from the Belgorod governor, ordered the Putivl governor to bring the peasants into obedience and punish the indignation breeders, one of the 20, with whips, and the rest with batogs. The Putivl governor Klokachev, although it was a question of the Cherkassy people, who considered themselves among the Sumy Cossacks, without informing the royal decree to the Sumy colonel or the Belopol centurions, with a huge number of servants and landowners, appeared in the aforementioned villages in 1697 and began to carry out senseless self-will and cruelty. The Cherkasy rushed to Belopolye, or whoever could go anywhere: they were caught and beaten without mercy. The whole region was in a terrible state of unrest. Entire villages rose up against villages; Several people were killed in the fighting. Sumy Colonel Kondratyev did not know how to stop the alarm; he reported what was happening to the Belgorod governor and asked for instructions on what to do? Boris Petrovich Sheremetyev ordered that the colonel himself with the elders and Cossacks hasten to Belopolye, and if the landowners, having appeared in Belopolye and its districts, do not show the royal will, then seize them and present them to Belgorod. Even then Klokachev did not announce the decree to the centurion Stepan Kukol. Following complaints from both sides, Sukachev was sent from Moscow with instructions to investigate the matter on the spot; and the new governor, Prince Yakov Fedorovich Dolgoruky, sent Chuguevsky to governor Astafiev to examine the rights of landowners and Cossacks, and the matter ended in the form in which Dolgoruky recognized it as fair. The Cherkassy were ranked among the Sumy Cossacks, and the lands for which documents were presented were given to the landowners. According to the 1732 census in Belopole: Cossacks with a centurion 497, assistants 2122 people, shinkars, millers and workers 154 people, clergy 29; and a total of 2802 male souls, besides in Kukhnovka, where there was no church at that time, 261 subjects of the centurion Kukol. According to a note from Commissar Terentovsky in 1714, there are 787 households in Belopole, where “3,700 souls pay military salaries.” Now the parishioners include: merchants 3 guilds - 54 men, 43 women, burghers and guilds - 1165 men, 1195 women. The main items of trade: bread, salt and timber. Fairs: Epiphany, Ivanovo, Vozdvizhenskaya and on the 4th week of Lent; the most significant is Ivanovo. – The working capital for them is 38,500 rubles in silver. According to Terentovsky’s note, in 1748 the winter in the Belopol district was unusually snowy: the snow covered houses and people with carts and livestock on the roads. Following such a winter, clouds of locusts swooped in: the “walking” ones ate various kinds of bread on the roots, and the “flying” ones devoured the leaves on the trees and vegetables in the gardens. As a result, there was “no small famine.” In 1774, a similar disaster threatened fruit trees: in the spring they were attacked by beetles and ate flowers. But by order of the commissar, the people gathered the Khrushchevs into heaps at night and buried them in deep holes; their masses were so large that, according to the commissar, more than 50 quarters were collected. Only 112 people died from cholera in Belopolye in 1831, and 256 people in 1848. But a terrible disaster struck the residents of Belopolye in 1849, when on April 19, 204 courtyards and 89 shops were destroyed by fire. Vorozhba, belonging to the Belopolsky district, is located 2 versts from Belopolye; which is why it is called a suburban settlement, and in contrast to the other Vorozhba, Vorozhba Belopolskaya. We have already seen that Cherkassy Vorozhba was formed on the site of the Russian one at the same time as Belopolye, that is, in 1672. The Russians, when they moved from Vorozhba to the mouth of the Skagost River, of course moved their church along with their houses. According to charters of 1691 and 1696, Vorozhba is called a village, and here we see its ataman Fyodor Chernyavsky. “Their Royal Majesty's steward and colonel of Sumy Andrei Gerasimov. It is promised to everyone and to everyone who knows about it, but especially to the foreman of Belopolskaya, who are known, as if they were in the future, we will know. And at the request of the Vorozhbyansky resident Fyodor Chernyavsky, they allowed me to wield the nut for him, about which he had a dispute with the centurion of Belopol, because the centurion rested on it unreliably, wanting to squeeze him out of anger, which in the Belopol district in the tracts, riding from the rowing of Grigorieva, on the mountain against the bow of Rospustnov, by on the right side, to the Chovpilov forest and along the Lazarov forest to Kostiev and Khrushchev forests and to Rospustnov bows. And he, Chernyavsky, took that nut behind our knowledge, according to his Cherkassy custom; But the centurion resisted the nuts, and the wanted list appeared, but he resisted in vain. At his request and at the request of his military servants, who, as if no one is in the country, he, Chernyavsky, was allowed to own that nut and add it to his belongings. What is the point of our letter about the oppression of our military press, Chernyavsky apparently told him. In the rock below the present 1691. August on the 8th day Thus, it must be assumed that the first church in Belopolskaya Vorozhba was built around 1676. The following document from 1739 is preserved in the church archives. “Decree of Her Imperial Majesty the Autocrat of All Russia from the Moscow Synodal Board of the Chancellery of the city of Belopolya for spiritual affairs to the managers. By Her Imperial Majesty's decree and by the determination of the Moscow Synodal Board of the Chancery, and by the petition of the Sumy regiment of the Belopol tithe of the village of Vorozhby of the Intercession Church of the priests Peter and Ivan Stepanov with the parish people who asked for permission to make a throne in the chapel they built in place of that Intercession Church, before the construction of the real church, to serve the liturgy and according to the position on it issue a sacred antimension, and give a decree about the construction of the present one instead of the one that burned down, the spiritual director ordered you, having inquired: if in this village the said church had previously existed and burned down, then instead of that one that burned down in the name of the Intercession of the Most Holy Theotokos, allow the church to be built and the holy icons and other appropriate splendor removed, as the holy rules and regulations allow, against other churches regularly, and in the altar arrange the throne 6 vershoks in height and with a board, 1 arshin 8 vershoks in length, 1 arshin 4 vershoks in width. - When it is built and prepared for consecration, then the consecration of this church and the giving of the sacred antimension should be sent to the Moscow Synodal Administration Office in particular. And until a real church is built, order it to be a chapel and allow the hours, matins and vespers and prayer services, in addition to the liturgy, to be corrected in it for current needs. And for the fact that the said priests allowed this chapel to be built without a blessing and a decree, although they deserve a considerable fine and punishment, it is left to them for ignorance, by the condescension of the Synodal Chancellery. And the director of the city of Belopolya for spiritual affairs will send a decree about which this is being sent; of the city of Belopolye as the spiritual director of the above, to repair according to this decree of Her Imperial Majesty. Gerasim, Archimandrite of Epiphany, Secretary Alexey Vasiliev." According to this decree, it is clear that a) there was a Church of the Intercession in Vorozhbya, but it burned down in 1739, and it is also clear that in 1739 the Vorozhbyansky parish was already so large that there were two priests at the Vorozhbyansky church. B) Instead of the burnt church, the priests and parishioners hastened to build a chapel on their own and asked permission both to build a new church and to perform divine services on the altar of the chapel with an antimension. It is allowed to build a church, it is allowed to perform divine services in the chapel until the time comes, except for the holy liturgy. The unauthorized construction of a chapel in the form of a church is forgiven “out of condescension to ignorance.” The monument of this chapel is a chapel built on a stone foundation. In 1769, in accordance with the request of the parishioners, Sevsky Archpastor Kirill allowed the dilapidated wooden church to be rebuilt and placed on a stone foundation. But instead of rebuilding the dilapidated church, the parishioners built a stone church, which was consecrated in 1778. According to the latter state, the clergyman receives a third-class salary of 366 silver rubles. According to the census of 1732 a) in the settlement of Vorozhba there are two priests and a school, elders and Cossacks 223, assistants 436, workers 48, subjects of centurion Kukol 106, centurion Skrytsky 47, centurion Alexei Datsenko 17, priest Peter Stepanov 9, and a total of 896 male souls; b) in the settlements of the Vorozhbyansky hundred - in Klimovka, where there is a school at the church, 421 male souls, in Proruba, where there is a hospital at the church, 122 Cossacks, 508 assistants and workers, 49 subjects of Kukol, 12 priest Danilov, a total of 691 male parishioners. Then the number of parishioners of the Vorozhbyansky church according to the statements: in 1750 - 1488 male souls, 1403 female souls, in 1770 - 1629 male souls, 1440 female souls, in 1790 - 1279 male souls, 1292 female souls, in 1810 1599 male souls, 1623 female, in 1830 - 1702 male, 1697 female, in 1850 1714 male, 1839 female parishioners. 15 people died from cholera in 1831, and up to 95 people in 1848. In addition, in 1845, up to 200 households burned down in the parish, and in 1849 there were three fires, which also caused quite a lot of damage and poverty to the parishioners. The metrics and confessional paintings of the Vorozhbyanskaya Intercession Church in the archives of the Board begin in 1751. On the Vira River, 32 versts from Sumy and 16 from Belopolye. The lands of the village of Vyrey belonged to the steward and colonel Gerasim Kondratyev, and after him to the heirs of the same family; in recent times, due to kinship, they came into the possession of Colonel Nikolai Zboromirsky. According to the monuments of previous churches, there were two churches in Vyry before the current church. The first was dedicated to the glory of the Three Saints - and was probably built around 1672. The second church - in the name of Joachim and Anna with the chapel of the three Saints - burned down on November 13, 1732. A real church with three altars, of which the main one is in the name of all Saints, the southern one in the name of the Archangel Michael, the northern one in the name of Joachim and Anna, began to be built in 1738 by Colonel Stepan Ivanov Kondratyev, but was completed by the landowner Mikhail Kondratyev. The iconostasis, sacristy and utensils are a gift from the church builder Mikhail Kondratiev. The landowner Mikhail Kondratyev and in subsequent times, out of zeal for the church of God and its splendor, did not cease to do good to the church. His benefactions, in addition to finishing the construction of the church and decorating it with an iconostasis, extend up to 1,500 silver rubles. Metrics begin in 1735, and confessional paintings begin in 1739. The latter parishioners are Cherkasy subjects of the regimental esaul Ivan Ivanovich Kondratyev. According to the latest staff, the clergy of the Vyrey Church is in the 2nd class, with a salary of 402 silver rubles. According to the census of 1732, in the village of Vyrah, centurion Ivan Kondratyev, there were 891 male souls, then there were: in 1750 1165 males, 1075 females, in 1770 1560 males, 1555 females, in 1790 1630 males, 1620 females, in 1810 1785 men, 1762 women, in 1830 2031 men, 2145 women, in 1850 in two parishes 2112 men's souls, 2332 women's souls. It got its name from three rivers (Kryga, Morocha and Bezymiannaya) flowing in the middle of it. In Prince Romodanovsky’s reply you can see that in 1663 there was already a church in Rechki, since this Belgorod governor calls Rechki a village. since Rechki was then plundered by the Tatars, their church hardly survived then. In 1761, the Rechansky church burned down with all its property - from lightning. The current stone church was founded in 1821 and consecrated in 1832. The builder of this church was Archpriest Pyotr Nazaryev, who took over from his father in 1806 and is now still serving the church. Having received a power of attorney from the society both to intercede and build the church, and to procure materials and conclude contracts with artisans, he completed its construction with a clear conscience, worthy of a servant of the church of God. Metrics and confessional paintings begin in 1751. Parish – 2nd class. According to the census of 1732, in Rechki there were 158 elders and Cossacks, 708 male assistants, school and centurion Afanasy Ivanov Vysotsky. Then there were: in 1750 1070 male, 1025 female, in 1770 1461 male souls, 1447 female; in 1790, 1645 men, 1672 women; in 1810, 2475 men, 2563 women; in 1830, 2220 men, 2303 women; in 1850, 2422 male, 2589 female souls. One piece of news was found about ancient events with the Cherkasy people of Rechek. The Belgorod voivode wrote to Chuguev: “in the current year 171 (1663) on March 4, Yakov Shishkov wrote to you in Belgorod from Akhtyrka: Koshevoy Ataman Ivan Orekhovsky wrote to him in Grun from Gadyach that near Gadyach the Tatars fought villages and villages and beat people and captured them, and the villages of Rechki were completely taken and near Gadyach customize; and near Plotava Tatarov there were many people, and in Kremenchuk there is the Chigirinsky regiment; and their arrival is expected under the Sovereigns of Ukraine. The Belgorod, Yablonovsky, Karnovsky regiments of soldiers should be sent to us in Belgorod without delay. “And on March 7, voivodes and colonels from Cherkassy cities wrote to us that single-handedly 6000 Tatars and traitors Cherkasy with the Trans-Dnieper regiments went to war against the Sovereign Ukrainian cities.” 120 people died from cholera in Rechki in 1831, and 65 people in 1848. Lebedinsky district. I District At the rivers Olshanka and Trukhanka, in 153 ver. from Kharkov. In the instructions of the Sumy City Hall dated December 2. 1659 we see not only the city of Lebedin, but also the Lebedinsky district. Its population occurred, in all likelihood, at the same time as the population of the mountains. Sum, i.e. ca. 1652. The Cherkasy people of the city of Lebedin were allocated very extensive dachas of land, so that on these dachas not only farmsteads were subsequently formed, but also entire settlements - Bishkin, Berezhki, Ryabushki, Budnyaka. This indicates that the first settlers of Lebedin came to the shores of the lake. Swan in large masses. From the very beginning, Lebedin was a fortified place of hundreds of the Sumy regiment; from 1765 it was a commissary town, and since 1782 it has remained a district town. This is how the Lebedin fortress was described in 1785: “the city has a fortification: it is surrounded on 3 sides by an earthen rampart, the height from the horizon is from 2 to 3 fathoms, the width is also from 2 to 3 fathoms; 4 batteries in the corners; to cover them there is an earthen embankment, 1 fathom high; entrance to the fortress from 4 sides; from the east and west flows the Olshanka River, the bank of which, together with the rampart, rises to 4 fathoms; in the fortress there is a cathedral church of the Assumption of the Virgin Mary, still unfinished, and a church of the Transfiguration of the Lord.” In 1785, there were 13 churches and a spiritual Board in Lebedin; now the following churches remain: Cathedral Assumption, Nikolaevskaya, Trinity, Ilyinskaya, Pokrovskaya, Georgievskaya, Trekhsvyatitelskaya and Resurrection. The first Assumption Church in the fortress was built, no doubt, at the same time that Lebedin became a city, i.e. around 1652. According to the Chervlensky act of 1667, Archpriest Ivan is known to the Swan Assumption Church. One of the acts kept in the current cathedral church, given to the cathedral, was given in 1678. In addition, ancient saints are preserved in the current church. things that belonged to the ancient cathedral Church of the Assumption: a.) St. a silver cross, on which the following inscription is carved: “On the 1st day of the summer of February 7205 (1697), this life-giving cross was exchanged to the city of Lebedin for the cathedral church of the Assumption of the Most Holy. Mother of God; and the exchange price with gilding was 26 rubles, 15 altyns, the weight in it without the base was 2 pounds and 7 spools.” The currently existing stone cathedral Assumption Church began construction in 1774, and its main altar was consecrated on November 7, 1797. In addition to the main altar, it has two side chapels: on the right side in the name of the Nativity of Christ, which replaced the Nativity Church that existed before that time, whose metrics in the Akhtyrsky reign began in 1742 and which in 1808 g. moved to the cemetery; and another side altar replaced the Transfiguration Church, whose priest Alexey is known from the Chervlensky act of 1667, and the metrics begin in 1742; and which in 1800 was moved to the village. Markovka. Archpriest Mikhail Zalessky did more than anyone else to decorate and support the church. He entered the cathedral as a priest in 1810. At that time, the church was very poor, it was covered with shingles, but the shingles protected the church so poorly that when it rained, water flowed into the church onto the iconostases, the floors fell into disrepair; the side-side iconostases stood unconsecrated; there was neither a fence nor a bell tower. The first thing priest Zalessky did was to petition the higher authorities for assistance to the cathedral church, and in 1812 the highest authority assigned an allowance to the cathedral of 30,000 rubles. banknotes, what amount was ordered to be released from the city tax. With this benefit and with other donations: a.) the church is covered with iron, and iron bars are inserted into the windows; b.) there is a stone fence around the church; c.) a stone bell tower and stone benches were built. All this was completed before 1842. The ancient churches of Lebedin include the existing church of St. Nicholas. It was built from chopped, not sawn, wood, as can still be seen today on the walls of the church, although it was rebuilt in 1761. His first parishioners brought with them from beyond the Dnieper the priest Chizhevsky, who later ended his life as a monk in the Predtechenskaya Hermitage, located between Mikhailovka and Mezhirich. Bell Nikolaevsky lit in 1660 Metrics start from 1742. The stone church of the Life-Giving Trinity with the same bell tower was completed and consecrated in 1831. This stone, rather majestic, Roman-style church, with its three altars, replaced three churches that had long existed in Lebedin: Trinity, Mikhailovsky and Peter and Paul. The first Trinity Church was built before 1667, in which, according to the act of the Chervlenskaya Church, its priest Andrei is known. According to the same act of 1667, Gregory the priest of the Church of the Archangel Michael is known. The first Peter and Paul Church was probably founded c. 1701 during the time of Peter 1. The metric book of the Peter and Paul Church in 1742 was kept by the priest Gerasim Romnetsky. There was an interesting correspondence between the Sumy Regimental Chancellery and the Consistory about this priest and his father. “Promemory from the Sumy Regimental Chancellery to the Consistory of Hugo Eminence Metropolitan Anthony. Belgorod. and Oboyansky. Last May, 4th of this year, 1744, in a report from the Lebedinsk hundred town hall to the Sumy regimental chancellery, it was announced: since last 1732, the Lebedinskaya hundred Cossack resident Roman Gorelchanik was written in the Lebedinsk hundred, from which he has been paying the Cossack salary to this day. - And this Cossack Gorelchanik, hiding from regimental service, in the past 738 (1746) sent his son Gerasim to Belgorod secretly and through his intrigue that former Bishop. Peter the Archbishop in the city of Lebedin ordained a priest to the Peter and Paul Church, which was reported to the Consistory from the Sumy regimental office, that that Cossack son, despite this, was tonsured a priest. - And according to the revision of the last 741, he Gorelchanik was written as a Cossack and the Cossack salary was paid with the other Cossacks in the rank. And now Gorelchanik, fleeing Her Imperial Majesty’s service as a Cossack, went to Belgorod and submitted a petition to the Consistory so that Gorelchanik would be under spiritual protection as an overseer, so that no one would speak in the churches, or in some other church obedience, and not be in the secular team. And according to the named blessing. in memory of the Empress Anna Ioannovna, the decree that took place on July 31, 1734, signed by Her Majesty in her own hand, determines church patrons with certificates from the regiments; and whoever, not wanting to be in the service, enters the priestly and monastic ranks secretly, taking away the soil from them, giving it to the employees, if they have no children left in the Cossack service, and sending service and city duty to these ktitors and being judged with charges at the regiments. Yes, according to the most merciful decree of Her Majesty, which took place in September 1743. 28 d. Her Highest presence in the Senate, signed by Her Majesty, ordered that the Cossack regiments in the suburbs contain 5,000 people, and according to the uniform schedule with other suburban regiments, the Sumy regiment was assigned 1,300 people, which, due to the lack of worthy people, are difficult to recruit. And Gorelchanik has satisfied Cossack lands, which, when the regiment was settled, were given letters of grant for service, and not for the contents of those on the spiritual Board; and besides, he has sufficient belongings and trading shops and, escaping from the service of Her Imperial Majesty, is looking for an opportunity to be in the spiritual Government. - For this reason, by order of her Emperor. The Majesty in the Sumy Regimental Chancellery determined: to send a promemory to the Consistory of His Eminence and demand that it favor the aforementioned petition submitted from the Cossack Gorelchanik by force of the Personal Decree of July 734, 31, to cancel and not put into effect and for the reign of its Emperor. The Majesty of the Cossack service should be sent to the Sumy regimental office: for if Gorelchanik, according to his intentions, can fulfill his desire, then the other Cossacks of the Sumy regiment may seek the same methods for leaving the service, which may result in derogation in the Cossack service. Consistory of His Eminence Anthony Metropolitan Belgor. and wallpaper Yes, please inform the Sumy regimental office what will be done. Jun. 6 1744 Colonel Andrey Kondratyev. Regimental clerk Vasily Protopopov. Let us note at the same time that Gerasim Romnetsky, before his dedication, in his testimony called himself not registered in any salary. After this, the request for the ordination of the one chosen by the parishioners as a priest began to be signed by the centurions and, on other requests, communications were made with the regimental office. Meanwhile, the extent to which they were picky when consecrating someone to the priesthood is shown, among other things, by the example of the deacon of the Trinity Church Yakov Ivanov, the son-in-law of Archpriest Semyon Stefanov. He was ordered to be sure to memorize the catechism and then, a year later, appear for ordination to the priesthood. And in December 737 he testified about himself: “he is originally Yakov a Little Russian, born in the Volnovsky district in the village. Semerenkah; his father John s. Semerenek at the St. Nicholas Church priest. He studied reading and singing in the village. Semerenki at the St. Nicholas Church in the school by sexton Ivan Alekseev; was taken by decree to the Slavic Latin school and studied in analogy and infim by Professor Peter Vensovich, in grammar Pelchinsky, in syntax, and poetics by Korabanovich, in Kharkov in rhetoric by Tapolsky for two years and upon completion of rhetoric he was given a vacation patent under the hand of the prefect of the aforementioned Afanasy Tapolsky; I studied for seven years." He was ordained a priest already in 1741. Church of St. The first building of the Prophet Elijah belongs to the XYII table. The metrics of the Elias Church for 1742 are inscribed as follows: “book of mountains. Swan Church Ave. Elijah priests Andrei Andreev, and Prokopiy Andreev.” Two priests of this church gave a tale about the clergy in 1748, when they wrote: “according to the decree, contrary to the previous one, there were to be two priests, one sexton and one sexton; - but there are no actual sextons and sextons, and there never have been, the position is given to the Cherkashens by hiring parishioners.” According to the 1732 census, there was a school at the Elias Church. The wooden Ascension Church, which was destroyed due to disrepair, is assigned to this church. It was built, as can be seen from the inventory, in 1692. Metrics for 1742 “hor. Swan Posad Church of the Intercession Ave. Mother of God” is the oldest surviving one; was conducted by two priests. Church of the Martyr George was first built in Lebedin probably around 1700. In 1765 the current wooden church was built. In the library of the church: Octoechos M. p. 1727 and service book 1734. Metrics begin in 1742. According to one case from 1740, it is clear that the Church of the Three Hierarchs existed in Lebedin on the settlement as early as 1709. The records of this church begin in 1742. The iconostasis of the current church, built in 1795, was renewed in 1828. The Resurrection wooden church was built through the efforts of priest Grigory Shkursky in 1789. But this is not the first church of this name in Lebedino. The metrics of the Church of the Resurrection begin in 1742, and the very first of the surviving ones was written by the priest Ivan Ivanov Shkurka; in 1725 A remarkable pious custom has been observed since ancient times by the Lebedino churches: - to Lake Lebedino, 2 versts from the city, from churches with icons and banners, and citizens with guild badges, go out for public prayer, especially during rainlessness and other troubles. According to the census of 1732 in the city of Lebedin, there were 672 elders and Cossacks, 3022 assistants, 308 workers and subjects, 135 clergy, and a total of 1087 male souls. floor. In the tales told by the Lebedinsky priests in 1748, parish yards were divided into two classes - Cossack yards and Commonwealth yards; the number is shown as follows: at Georgievskaya there were 18 Cossacks, 54 Polish-Lithuanian Commonwealths, at Ilyinskaya - 12 and 52, at Nikolaevskaya - 11 and 50, at Voskresenskaya 120 households. Nowadays the village of Kudinovka, where there was a church of St., belongs to the parish of the Resurrection Swan Church. Trinity, which had parishioners in 1750 of 150 men, 141 women, in 1770 163 men. 162 women, in 1790 172 men. 202 women, in 1810 189 men. 194 women If the parishioners of the Swan churches had not moved from Lebedin to other places, then after 1790, according to the natural course of human reproduction, the number of inhabitants of Lebedin after 60 years. would have increased to at least 18,000 souls of both sexes. According to a long-standing custom, there are four fairs a year in the city: January 1, Palm Week, the tenth Friday after Easter and September 20: but their trading does not enrich the inhabitants; Working capital can be up to 25,000 rubles. gray; In addition, there are auctions twice a week. At five dyeing factories, woolen knitted sashes are dyed, worth 5,720 rubles. silver Sashes are sold mainly in Romny and at the Root Fair. The existing almshouse is supported by the interest on the capital deposited in the bank by Major Dzhunkovsky; In the city hospital, patients use it at the expense of the city. The recent disasters in Lebedin were as follows: 80 people died from cholera in 1848 in the Assumption parish; in Nikolaevsky out of 728 – 18; in Troitsky 103; in Ilyinsky and Voznesensky out of 1843 people - 65; in Georgievskoe, where there are 1287 persons, 63 people; in Trekhsvyatitelskoye, out of 883 – 32; in Pokrovsky, out of 774 – 27; in Voskresensky out of 1099 there are 80 people. In total, 468 people died from cholera in Lebedin. In 1831 the mortality rate was less significant; then in all parishes up to 240 people died of cholera. From the royal letter of February 21, 1695, it is clear that the Lebedinsky Cherkasy people suffered a lot during the Bryukhovetsky rebellion (in 1666) for their loyalty to the king, endured a strong siege, during which many died from wounds, others lost everything, being robbed in their apiaries and farmsteads; therefore, the tsar granted them, along with other Cossacks of the Sumy regiment, privileges. The following curious report from the Lebedin centurion dated September 26 was preserved in the Chuguev correspondence. 1681 “from the camp near Bishkin” (Zmievsky) to General Kasogov. “By the decree of the great Sovereign and by your gracious order to build the nadolob near Bishkin (Zmievsky) from the lake to the swamp, the nadolob was built suitably and even higher than that. It’s just that we are merciful with kindness and that’s what we mean, but now our comradeship, our Cossacks of the Sumy regiment have become depleted in supplies, but they have so much strength in them. And because of such hunger they leave the camp, but they cannot even stop them. There are few Cossacks in the parish. Winter time is coming. And they are poor, naked and sick and have nothing to eat and no food for their horses. And there is nothing to send from the houses for the squalor. Last year, in Lebedino, the wrath of God burned down our planting and in that fire we ran out of bread even more. And now it has become impossible for us to stand at the outpost.” The most remarkable time for Lebedin was the end of 1708 and the beginning of 1709. Around November 20, the Great Peter arrived in Lebedin with an army. Here he stayed until December 26, temporarily leaving to review the troops and places. According to local memory, Peter lodged in the house of centurion Tatarchuk, a female ancestor of the current noble family of Dzhunkovsky; this courtyard was located in the middle of the city, on the banks of Borovka, near the cathedral Church of the Assumption and the former Church of the Transfiguration; in this last one, on the southern wall, the inscription was carved: “On November 1708, Tsar Peter was in this church and the apostle read.” In Lebedino, along with Peter, were his commanders - Menshikov and others. From here Hetman Skoropadsky then sent out his universals to refute the universals of the traitor Mazepa. In the universal of December 8, written in Lebedin, he said among other things to the Cossacks about Charles: “Saxony, Shlion (Silesia) are of the same faith with him: however, they were completely enslaved (brought into slavery) by him and their liberties were violated, the Roman churches in Shlionskaya were turned into Luther and all sorts of oppression and bondage were inflicted on them. Why are we, Orthodox Christians, from him, as someone of a different faith and a foreign language, from whom, not our people, but not borders and little closeness and inclination, can expect for themselves... Every faithful son of the Little Russian Fatherland can see this and that, and the whole aforementioned universal, albo pashkvil, Mazepin, is filled with untruth and deadly poison,... urging for our lips, and well - succumbed to the heavy, heterodox, heretnitsa, Swedish, or even Lyadskaya captivity.” Peter declared forgiveness in Lebedino to those who repented of their temporary infatuation with Mazepa. First of all, Daniel the Apostle, Colonel Mirgorodsky, came to the king. Peter left behind him his rank, his regiment and his estates. The general cornet Ivan Sulima came for him, then the convivial colonel Ignatius Galagan, and both were received graciously by Peter. Since Mazepa, concealing his intentions, more than once announced to the Apostle and Galagan the conditions under which he Mazepa was ready to submit to the Tsar: then, by the will of the Tsar, the Apostle and gr. Golovkin wrote from Lebedin to Mazepa about the Tsar’s consent to these conditions, inviting him and his main comrades to Veprik or Lebedin. Mazepa was cunning in order to allow himself to be caught in the net: but those whom he had hitherto deceived with his imaginary concerns for the good of Little Russia also saw that it was not the fatherland that was in his soul. Among those forgiven by Peter, Konissky also includes Ivan Maksimovich, Dmitry Gorlenok, Mikhail Lomikovsky, and Kandib. But at the same time, in Lebedino he points to the vast grave of the Hetmans, as a monument to the inhuman cruelty of the prince. Menshikov. He says that Menshikov, using various tortures - batogs, whips, hot irons, tried to deceive the unfortunate victims of Mazepin about their participation in Mazepa's case, that whoever did not withstand the second or third torture of torture was ordered to be executed as the culprit. The number of buried Hetmans extended, according to him, to 900; however, this number, he adds, may be exaggerated. According to local information, the grave of the Hetmans is now located in the garden of one of the parishioners of the Ascension Church, 300 fathoms from the former city rampart; the elevated embankment extends more than 10 fathoms in length and width; In some places there are sinkholes on this embankment and from time to time human bones were dug up during construction. The present city cemetery was dedicated, as in other places, not before 1771. Since 1808, there has been a wooden Nativity Church in the new cemetery, moved here from the city, for the restoration of which Alexey Demyanovich and Pyotr Alekseevich Dobroselsky, father and son, spent 2,500 rubles. silver The church in the new location was consecrated in the name of St. wives of the Myrrhbearers. The grave of the Hetmans, as before, stands far from the church. 12 versts from Lebedin, according to the 1786 report, in the dachas of Lebedinsky Cherkassy. In the spiritual will of 1678 we already see the town of Bishkin, and in the will of 1710 Bishkin is directly called a village more than once. Therefore, the inscription preserved on the old altar, which speaks of the construction of the altar in 1735, should be taken as an indication that in 1735 a second church was built in Bishkin. The current church of the Great Martyr Demetrius was built in 1753. In 1805, a new iconostasis and two icon cases were built on the choir. This work was carried out by the Sumy district sl. Nizhshaya Syrovatka resident Andrei Yakovlev, partly for free. The clergyman owns 33 acres of arable land and 12 acres of hay land. According to the census of 1732, there were 560 male souls in Bishkin. 534 women, school and almshouse. Then there were: in 1750, 628 men. 582 women, in 1770 776 men. 770 women, in 1790 818 men. 909 women, in 1810 910 men. 960 women, in 1830 991 men. 1008 women, in 1850 957 men. 1034 women The older metric (1742) shows 28 male births. 21 women, 17 men died. 11 women floor. In 1831, cholera carried away 12 souls of both sexes from the parish. In 1848, the same disease appeared with greater force in Bishkin: then up to 128 people died from it. 26 versts from Lebedin, near the river. Istorope and on the road from Lebedin to Sumy. The current church of St. Great Martyr Paraskeva, named Pyatnitsa, was built in 1780 at the expense of the landowner Kondratyev. But the church in Velikiy Istorop already existed in the 17th century. In the survey statement of 1675 given to Colonel Gerasim Kondratyev it is said: “on the river. Istorop is the yard of his Colonel Gerasim Kondratyev with all sorts of factories, and there is a village next to that yard, and in that village the church of our venerable mother Paraskeviya.” The centurion Grigory Kondratyev and the ktitor of the Istoropsky church Peter Kondratyev in May 1733 asked permission, in accordance with their promise, to repair the dilapidated Pyatnitsky church in order to build a chapel in it in the name of the saints. Nicholas, and this is allowed to them. The parish suffered from cholera: in 1831 it stole up to 40 people, in 1848 up to 70 people. According to the census of 1732, there were 735 male souls in Istoropa, followed by 781 males in 1750. 754 women, in 1770 878 men. 841 women, in 1790 938 men. 1015 women, in 1810 1053 men. 1141 women, in 1830 977 men. 1070 women, in 1850 942 men. 1064 women floor. In the statement of possessions of 1784, Vel. is shown between the dachas. History of ownership: Kondratovsky farm (104 des.) by the widow of the priest Melania Evstafieva and the priest Semyon Yakovlevich Dzhunkovsky; priest's valley (41 dessiatines) - the possession of the priestly wife Elena Efimova Antonova; the village of Golovshchina (74 dessiatines populated) by Archpriest Ivan, priests Fyodor and Ivan Ivanov Prokopovich; the farm of Grunskaya (87 acres) of priests Matvey Alexandrov Lenitsky and Ivan Ivanov Prokopovich; Klyuchinsky farm (20 dessiatines) of Tatyana Vasilyeva Kramarenkova’s priest. The first church in honor of the Nativity of St. the glorious Prophet, Forerunner and Baptist of the Lord John, was built here in 1770 by the landowner Ivan Timofeevich Krasovsky. In the place where the settlement of Ryabushka and the church itself now stand, as the old-timers say, once upon a time there lived only a peasant named Ryabushka in a farmstead, and in the entire space where the settlement and the church now stand, a huge oak and birch forest grew, and downstream of the Olshanaya River there was a meadow. The remains of all this are still visible today. Ivan timing Ryabushki, where he resettled some of his people. In 1771, September 11, the church was consecrated by Lebedinsky Archpriest John Shkursky. Its first priest was Afanasy Yakovlev, ordained by His Grace Samuil in 1771 on December 4. Sub-church land 33 tithes, five bells, the entire range of church books, including the menaion for the month of January published in 1710, a chalice with a paten, a shroud, candlesticks, lamps, most of the vestments and various other things came from Ivan Timofeevich Krasovsky. He was so zealous for St. to the church, that he did not omit a single service, he himself read and sang in the choir and served the censer; That's what all the old-timers say about him. For such a pious life, for such zealous service, St. God blessed him with the church in this life, which is especially evident in his children. His six sons were raised in the fear of God, were good servants of the Emperor and the fatherland and exemplary Christians; predominantly the blessing of God rested on the middle of them. Five sons of Ivan Timofeevich were brought up in cadet corps, and the middle Afanasy Ivanovich learned to read and write in Ryabushki from the sexton Fevronia Ivanova Ushinskaya, and directly from her, at the age of 16, he entered military service, where through his merits he gained the glory of a hero. For almost 50 years he adorned the military rank and for exactly 30 years he bore and adorned the rank of general; in 23 battles he was directly or indirectly the leader to victories and glory. He died in Kyiv in 1843 as the commander of the 1st Infantry Corps with the rank of adjutant general and infantry general. This holy church, built by his father, repeatedly saw him humbly praying to Almighty God. In 1813, with the rank of major general, he sent silver vestments for local images to the church, weighing twenty-two pounds, and in 1818 he himself brought a shroud on white satin. In the parish, which was staffed in the 3rd class, there were: in 1770 1065 men, 1075 women, in 1790 1106 men, 1125 women, in 1800 1292 men, 1350 women, in 1810 1431 men, 1600 women, in 1830, 1685 men, 1738 women, in 1840 1763 men, 1774 women. In 1831, the punishing right hand of the Most High visited the settlement of Ryabushki: but out of a number of 3423 people, only 33 people died; The most remarkable thing was that in the village of Olshanoy of this parish, where they then lived in all contentment and abundance, out of a total of 133 souls, 15 people died. In 1848, 170 people died from cholera. Parish records begin in 1772, and confessional paintings begin in 1782. It contains partly old Cossack and partly new Cherkassy settlements. The first include Aleshnya, Bobrik, Budylka, Borovenka, where after 1646 they would have settled 25 versts from Lebedin and 14 from Akhtyrka. In the archives of the Aleshin Church of the Transfiguration, a list of the written document dated November 20, 1649 has been preserved. Let's put it first. “On the 20th day of the summer of November 1758, according to the decree of the Sovereign Tsarev and the Grand Duke Alexei Mikhailovich of All Rus', the steward and governor, Prince Roman Nikitich Boryatinsky, gave an extract from the built books to the cathedral Preobrazhensky Aleshensky priest Theodore Borisov and the deacon and all church clerks, to the courtyards and gardens and barren areas and in the field for arable land and steppe meadows and for all kinds of land. Below the city bridge, near the Oleshnya River, on the left side with the vegetable garden of the Lithuanian building of priest Theodore Borisov, deacon Semyon Ivanov, in the courtyard, empty lands, the church clerk and the sexton and the prosphora girl. Adjacent to the sons of the boyars, Grigory Kuzmin, and the Cossack Gavrilk Golovachev. The length of their yard is eight fathoms long, six fathoms across. Behind the Oleshnya River, below the city from Oleshnya up the well along Buimer on the left side, from the mouth of the Buimer well up the mountain along Oleshnya to the mouth of the steep top, from the mouth of the top from the river from Oleshnya up the mountain straight to the forest through the large Buimerskaya road; under the forest on the oak tree; from that oak tree to the Oleshnya River there is a line on the oak tree. To the Buimer well, the church cathedral land of arable arable land of good land, to the priest Theodore Borisov - twenty quarters in the field, and in two according to the same, for the deacon fifteen quarters, for the sexton and the sexton and the prosfir woman, eight quarters in the field, and in two according to the same. Steppe mowing to the priest and deacon and all church clergy in the same tracts up the Buimeru well on the left side and the bank of the Buimeru well and the Oleshna River against the earthen dacha on the floors. Yes, the cathedral priest Theodore and the deacon and all the church clerks should enter the large Buimersky forest for the wood and mansion forest and all other land. Opposite the church's earthen cathedral dacha, below the city, near the Olesha River, adjacent to the pond with Ivan Mirgorod, there are empty places for the priest and deacon and church clergymen for vegetable gardens and gum fields; The length of the priest Theodore the gumberry is twenty fathoms, across it is fifteen fathoms; the deacon is twenty fathoms, across fifteen fathoms; the sexton and the sexton and the prosfir maker are fifteen fathoms long, ten fathoms across. And the priest Theodore and the deacon Semyon and all the clergymen will own the church yards and empty estates and vegetable gardens and gum fields and arable land and steppe mowing and the coast and the forest and all sorts of lands, according to this extract. The steward and governor, Prince Roman Nikitich Boryatinsky, put his seal and his hand on this extract.” On the back of the column: “Prince Roman Boryatinsky had a hand in this extract.” First, let us dwell on the words of the letter indicating the settlement of Aleshni. Boyar children are an undoubted sign that in 1649 people of Moscow service and Moscow origin lived in Aleshna. But the words “below the city bridge near the river Oleshnya, on the left side with a vegetable garden of a Lithuanian structure,” in any case point to Lithuanian power, to Lithuanian orders that preceded the Moscow government in Aleshna. And indeed, no more than 4 years before 1649, Aleshnya was still a Lithuanian city. According to letters from the Khotmyzhsky governor, Prince Beloselsky, to Belgorod on January 8, 1645, Olshanskaya - a border Lithuanian town - Lithuanian people withstood the battle against the Tatar party. According to his reply dated January 28, a messenger was sent “to the Lithuanian side to the border town of Aleshnya for genuine information about the Tatars, and on January 27 a letter was submitted from the Aleshny police officer, Yan Kozlovsky.” At the beginning of May, “to the Lositsky fort from the Lithuanian side from the Olshansky town,” the same police officer Jan Kozlovsky again sent written news about the Tatars. In June, the same governor, Prince Beloselsky, wrote to Belgorod: “On June 22, the Cossack Fedka Gnilokoz arrived from the free Lithuanian side and said that “the tradesman Ivashka told him in the Lithuanian town of Aleshna that Prince Eremey Vishnevetsky wants to go to war near Putivl with a large assembly and wants to come in exile, and with him Vishnevetsky many people and in In Novgorod Seversky, the haiduks are assembled." And that tradesman was afraid of the Lithuanian people, did not tell him his nickname; but he, Ivashka, truly knows that Prince Vishnevetsky should go to Putivl with a large assembly and take Putivl into exile and sit down. And the Lithuanian boundary judges told Vishnevetsky three times not to go near Putivl. And he told them: “Although yell with your throat, but put it on your own, take Putivl and sit down." And that tradesman told him Fedka, "remember the Orthodox Christian faith, because he is a Christian, take a small one in full; and he heard about it from the lords themselves.” According to the reply dated October 3, the centurion of the Lositsa fort sent Cossacks for news in Olshanskaya, and on October 2 they learned from the servant of the ruler Yan Kozlovsky that Prince Vishnevetsky with 15,000 troops and with cannons set off on September 30 for Putivl and on the return journey from there intended to drive the Russians out of the Lithuanian fort. Thus, there is no doubt that Olshanskaya, Aleshnya, was a Lithuanian city in 1645, and the words of the Moscow charter “vegetable garden of Lithuanian construction” - in themselves not entirely clear, receive a precise meaning during the Chuguev correspondence - meaning a city fortification of a Lithuanian construction. In the decree on the borders of 1647 we read: to return to Russia “The Oleshanskoe settlement on the Olshana river, and on it there are two forts, with lands and forests, and with waters, and with mills, and with all sorts of land.” By a royal charter dated June 2, 1652, “to repair the fort in Oleshnya, and transfer the towers from the Cherkassy prison.” Taking into account after this that Aleshnya stands on the border of the Poltava province, or, what is also, on the border of the Cossack settlement on the left side of the Dnieper, we cannot doubt that Lithuanian Aleshnya was inhabited by Cossacks and the ruler Jan Kozlovsky, the representative of the Polish government in Aleshnya, was the same Pole as Prince Vishnevetsky - an unworthy descendant of the Equal-to-the-Apostles Vladimir. In payment to Vishnevetsky for his attack on Putivl, the Tsar ordered Aleshnya with Bobrik and the stone suburb to be taken over. And Poland had to give in. Tsar Alexei, for greater security of the Moscow government, sent boyar children to Aleshnya and Kamenny, who were given lands in the districts of Aleshny and Kamenny for their service to the tsar. Naturally, the mass of Cherkasy, both those who remained after the Lithuanian rule and those who newly arrived in the Aleshensky and Kamensky districts, subsequently overcame the Russian settlement here, especially when many Aleshensky boyar children sold their lands first to Colonel Perekrestov, then to others, and then went their separate ways. Tsar Alexei Mikhailovich built the cathedral Transfiguration Church for the boyar children settled in Aleshna. The charter of 1649 clearly says that this year there was already a priest and a deacon, but the other clerics have not yet been named. It is also clear that both those who are priests and deacons, as well as other members, are only now allotted arable, haymaking and vegetable garden land. The priest and deacon apparently have courtyard positions, but for courtyard positions the other members are given wild land. But all this applies only to the Moscow Aleshna Cathedral: in Lithuanian times, without a doubt, there was a church in Aleshna even before 1638. The current Transfiguration Church was built in 1780 through the efforts of priest Joseph Bobin and selected persons from the parish. The Akhtyra Spiritual Board in 1776 issued “a book for the construction of a new church in the suburb of Aleshna Cathedral Preobrazhenskaya” and specifically in the name of the priest and “elders Osip Rospopin and Semyon Bakranev.” Thanks to the efforts of the same priest Joseph Bobin, who inherited the inhabited lands, the church was covered with iron. The clergyman of the church owns 137 acres of land. Another church in Aleshna is dedicated to the Intercession of the Most Holy Theotokos. It was originally founded by the Cherkasy people. In the Akhtyrsky serf acts, “Aleshansky Pokrovsky vicar priest Ivan Fedorov had a hand in one spiritual record of 1706”; in the act of 1712, “the city of Aleshni Pokrovsky priest Vasily Petrov” signed “instead of the Aleshan Cossacks”; According to the act of 1715, “I, priest Vasily Petrov, ... sold my haymaking valley, and in the valley there is an arable field, which lies behind the Grunka River, which is called Lavreneva Medvedka, I will sell the centurion and Aleshansky Stepan Efimovich.” The current wooden Intercession Church was built in 1771. Every year on February 10, Aleshans gather in the square with a procession of the cross from their two current churches. A memorial service is held here for those killed on this very spot during the siege of the Swedes in 1709. There was once the Aleshanskaya fortress here, traces of which are still visible today. February 10 was the day of the siege and destruction of the fortress, and at the same time the day of the glorious death of its defenders. Everyone will agree that the memorial service of the Aleshents is the best monument to the great feat of their ancestors, the best tribute of grateful hearts to the Christ-loving soldiers beaten in battle. The Battle of Aleshenskaya took place the next day, after the Battle of Gorodnoye, in which the Swedes were completely defeated, and the king himself was almost captured. Without a doubt, detachments of the 2nd Corps, left by Karl at Akhtyrka, acted against Aleshni in order to deceive Menshikov about their intentions. The king himself could not make it from Gorodna to Aleshnya the next day. Rigelman says that after the Battle of Gorodno, “the king burned many places, villages and hamlets.” According to other sources, the following places were burned: Oposhnya, Kotelva, Aleshnya and several other places. 1722 January 1st day Aleshenets Grigory Mikhailov Zvyatik, with the knowledge of his father, mortgaging his estate near the city of Aleshenets to Aleshenets Savva Kharitonov to secure the money borrowed in 1710, one ruble, writes: “last 1710, I, Grigory, borrowed a ruble from him, for the sake of my poverty and the construction of our burned house from ruin Swedish." Cholera kidnapped 124 people in Aleshna in 1831, 80 people in 1847 and up to 220 people in 1848. According to the survey report of 1786, 1166 men and 1265 women were shown in Aleshna. Military inhabitants, with 5956 acres of land; in the Transfiguration parish there are 789 men, 622 women. odnodvortsevs, 66 men, 61 wives of odnodvortsev peasants and 47 men, 40 wives. subjects of Cherkassy, ​​a total of 902 souls (men, 723 women); 996 dessiatines of land were shown behind the single-palace dwellers: this was due to the fact that many boyar children of the Aleshensky service sold their plots to the lords and Cossacks and went their separate ways. According to the statement of 1719, 204 households are shown in the city of Aleshna. The remainder of the period is three fairs: July 27, September 6 and December 4. 4 versts from Aleshnya there is a small town called Komarovka, through which the main road from Akhtyrka to Lebedin used to go. Here was the Church of the Mother of God, which had parishioners in 1770 of 144 men and 127 women. gender, in 1790 270 men, 244 women, in 1800 226 men, 227 women. floor. The church is closed and the parishioners are assigned to the Transfiguration Church in the city of Aleshni. There was also a church in Landratovka, the Church of the Mother of God, which in 1770 had 211 men and 216 women parishioners. On the right bank of the Grunka River and the lake it forms. On the left bank of the Grunka River, opposite the Cherkasy Chupakhovka, free peasants still live, but not in large numbers, and have already lost a lot of their character. These are the descendants of boyar children who were sent here for tsarist service on the Lithuanian border. Their church was the Church of the Exaltation of the Holy Cross, which is why their settlement was called Vozdvizhenskaya. In 1712, Cherkassy Feodor Kasheba and Timofey Ermolenko and their comrades wrote in their request to the Right Reverend: “we came, and in the Vozdvizhenskaya settlement we built ourselves again, with a total of 200 courtyards, but we do not have a church of God or a priest. And now we promised to build a church in the name of the Kazan Mother of God.” They asked for and received an archpastoral blessing for a good enterprise. The current Kazan Church was built in 1762 by General Alexander Neplyuev, and the Church of the Cross was previously closed due to disrepair. There is a legend about the church Kazan Icon of the Mother of God, on which the landowner Neplyueva arranged a silver gilded robe, that when a tent was placed on it in Moscow, which happened during the pestilence, in the house where the icon stood, and in neighboring places, the ulcer did not have a destructive effect. The parish suffered from cholera, which stole 76 people in 1831 and 53 in 1848. In 1802, parishioner Daniil Oleinik, 110 years old, died. About the decrease in the parishioners of Chupakhovka, this is what Akhtyrskaya Colonel Natalya Lesevitskaya wrote in her request dated September 10, 1738 to Archbishop Peter: “Aleshensky district of the settlement of Chupakhovka, under the jurisdiction of the Sumy regimental transport carrier Gerasim Nadarzhinsky, priest John was dedicated to the Church of the Exaltation of the Holy Cross in 1724; to this day 1738 he served as a priest and with the income from that parochial courted in common with his father-in-law, the local priest Nikifor Emelyanov. And this year, 1738, in that settlement of Chupakhovka, many of the subjects dispersed into discord, and after spending only 18 private households remained... Therefore, priest John appeared in Akhtyrka, asking me to accept him, as he had nothing to feed on, as a member of the crusades, and why, on the basis of an established contract, to accept him.” Therefore, ask that priest John be confirmed in the rank of crusader, so that, by order of the Akhtyrsky archpriest, he would help other Akhtyrsky priests, especially in the Assumption Cathedral. This has been approved. On the Bobrik River, 18 versts from Lebedin. According to the Chuguev correspondence of 1645, it is called a Lithuanian town, as well as Aleshnya. Khotmyzhanin, who returned “from the Lithuanian town of Oleshansky” (Alesni), reports to his governor: “he was in the border Lithuanian town of Olshansky, and with him on January 8, 250 people came to the Oleshansky city and Bobrik Tatarova, and the Lithuanian people had a battle with those Tatars.” According to the extract on the delimitation of the borders between Russia and Poland in 1647, it is clear that Bobrik was then a very significant town, so that it had two forts or fortresses: “opposite the stone settlement on the river on Bobrik there are two forts.” In the act of demarcation of borders in 1647 it is said: “and the city of Bobrik is on the side of the Tsar’s Majesty,” that is, as a result of the last agreement, it is transferred to the Moscow Tsar. There is no doubt that even then, as Bobrik was a Lithuanian city, there was an Orthodox church in it, if only not two: here, among the Cossacks, it was not as convenient for the Jesuits to dispose of it, as it was, for example, in Belarus and near Vilna. After Bobrik was handed over to the Tsar, Bobrik and his inhabitants entered the charge of the Russian Kamensky chief. The oldest Bobritsky metric that has reached us, precisely from 1742, is inscribed as follows: “Lebedinsky protopopia of the village of Bobrik of the Church of the Holy Trinity of the priest Gavril Mironov of the Kamensky district.” According to the case of 1748, it is clear that this Bobritsky priest was dedicated in 1711. However, it is noticeable that the number of inhabitants has decreased in Bobrik compared to Lithuanian times. The records show the following number of parishioners of the Bobritsky Church: in 1730 394 men, 390 women, in 1750 418 men, 402 women, in 1770 426 men, 415 women, in 1790 451 men, 481 women, in 1810 475 men, 490 women, in 1830 535 men, 573 women, in 1850 514 men, 562 women. souls. The first is on the Budilka stream, 10 versts from Lebedin, the second is 13 versts on the Borovenka river. “The village of Budelovka” was taken over by the Moscow Tsar from Poland by peace decree in 1647. So this is an ancient Cherkassy settlement: but until 1647 there was still no church. The first Church of the Nativity of the Virgin Mary in Budylka was consecrated probably around 1660. In 1686, Colonel Perekrestov bought land from the boyar children of the Kamenskaya service “in the village of Borovenki, up the hill from the Kukuev settlement up along the Borovoy well. Consequently, in 1686 there was already a church here, which according to the metrics of 1742 is called the Church of St. Nicholas. It is remarkable that the Consistory, ordering in 1781 to consecrate the still existing church in Budylka, ordered that the wood of the old church be used to build a school, with the exception of the altar wood, which was ordered to be burned on the river bank and the ashes to be thrown into the water. 5 versts from Borovenka is the town of Selishche, where there was the Church of the Holy Cross, whose records begin in 1742; The church was recently closed and its parishioners were included partly in the Borovenskaya and partly in the Budylskaya church. There is no doubt that this is the same place that, according to ancient papers, is called the Kukuev settlement, that is, the place where the Kovui of the Chernigov principality once lived, which we will talk about elsewhere. The Borovensky clergy owns 68 acres of land, and the Budylsky one – 49? tithes The metrics of Borovensky and Budylsky parishes begin in 1742. According to the census of 1732, in Budylki there were 342 souls of Cossacks and auxiliaries, subjects 206 souls men, in Selishche 88 souls men, in Borovenki 76 souls men. floor. Near the Aleshna River, 18 versts from Lebedin. Most of the lands of Martynovka, like the village of Yasenovogo, were acquired from the boyar children of the Aleshan service by Colonel Perekrestov in 1685 and settled by him, while the rest was occupied by the Cherkasy Cossacks of the Akhtyrsky regiment. But in 1704, the estates were taken away from the unfortunate Perekrestov, and Martynovka, together with Yasenov, was given to Prince Menshikov, and then to Prince Yusupov. Nicholas Church in the village of Martynovka, known from an inscription of 1708, was, in all likelihood, the first church of Martynovka. The current church was built in 1817, but very unsuccessfully; – after two years, damage and leakage had already appeared in it; priest Alexander Popov (since 1819) twice asked by letters to Prince Yusupov, who lived in Moscow, and asked parishioners to submit funds for repairing the church. According to the second letter, the landowner Yusupov in 1831 donated 200 quarters of economic bread in order to sell the bread and use the money to repair the church. The bread was sold for 2,200 rubles in banknotes, and the money was used for its intended purpose; Moreover, at the request of the priest, Prince Yusupov’s clerk Nikolai Sklyarenko, out of his zeal for the church, donated 400 rubles in banknotes. Thus, in 1832, the church was reinforced with a stone foundation, covered with an iron roof, and the balls and crosses were gilded. The following events are worthy of memory: a) October 14, 1756, at noon, on a clear day, the residents of Martynovka heard a rumble and crackling in the clouds; then a triangular stone fell from the sky in the middle of the village, plunging an arshin into the ground; he was then dug out of the ground by eyewitnesses of the fall and was taken by the priest to the church; and soon they sent him to the Akhtyra Spiritual Board, which is now confirmed by parishioners Grigory Perepelitsa, Nikolai Shostak and Daniil Krivtsun. In memory of this event, which frightened so many parishioners, a grateful celebration is held to this day on the 14th day of October. b) In 1821, God’s mercy came upon parishioners, peasants Pimen and Fyokla Lukyanov, who were possessed by demonic demons; after prayers were sent to the church and after the prayers established by the holy fathers were read over their heads, they were healed by the grace of God and to this day are in full sense and health. c) In 1831, 42 people died from cholera, in 1848 26 people. Number of parishioners: in 1730 524 men, 510 women, in 1750 558 men, 540 women, in 1770 591 men, 561 women, in 1790 753 men, 749 women, in 1800 669 men, 704 women, in In 1810, 780 men, 795 women, in 1830, 816 men, 868 women, in 1850, 651 men, 713 women, including state-owned 236 men, 228 women. It contains partly Cherkassy, ​​partly Russian, or sub-Cherkassy settlements; The latter include the cities of Kamenny, Kurgan, Pristaylovo, and Borovoe. A former city, now a settlement, 22 versts from Lebedin, on the road from Gadyach to Sumy; It got its name from what lies between rivers and mountains: in the south there is the Psel River, in the east the Olshanka River, in the north there are mountains. Given such an area, it is natural that the Cossacks, persecuted by the Union, settled here early; - and to protect themselves even more, they built a fortress with their own hands. This is how Mezhirich was described in 1784. “In that settlement there is an earthen embankment, built in 1642, 2 fathoms high from the horizon, 4 fathoms wide when laid; on one side there is a dry ditch, 2 fathoms deep and 4 fathoms wide; on the other side, on a high mountain there is an ancient earthen castle, 1 fathom high, and around it there is a dry moat, a fathom deep, 2 fathoms wide; there is no structure in it.” Until 1642, there was a Gorodets settlement here. Sloboda Mezhirich until 1765 was the hundredth place of the Sumy regiment, and from 1765 to 1781 it was the Commissar town. It is clear from the deeds that there was also a spiritual Board here. In the plan of Mezhirich, issued on July 27, 1777, 8 churches are shown in Mezhirich: the Assumption Cathedral, Nikolaevskaya and Trinity inside the city rampart; behind the rampart are Pokrovskaya, Krestovozdvizhenskaya, Arkhangelskaya, Preobrazhenskaya and Voskresenskaya. The Nikolaevskaya, Trinity, Resurrection and Mikhailovskaya churches have long been abolished; now there are: Uspenskaya, Pokrovskaya, Preobrazhenskaya and Krestovozdvizhenskaya. The first cathedral Assumption Church was built in Mezhirich at the same time as the fortress. The stone church of the Assumption of the Mother of God is the fruit of the pious memory of the relatives of the Kyiv archimandrite Luka Belousov, who was from Mezhirich, the son of the tradesman Ivan Belousov, who lived in the parish of the Assumption Church. In 1759, with the blessing of His Grace Joasaph Mitkevich, the archimandrite himself laid the foundation of the church; it was August 15; At the foundation of the church, the archimandrite placed particles of holy relics - Simon, Bishop of Suzdal, John the long-suffering, the holy martyrs Kuksha and Lucian, the Monk Moses Ugrin, Theodore, Vasily, Pimen, Titus the Presbyter and Luke the Economist. The archimandrite from Kyiv himself delivered materials for the church: but death did not allow him to complete the construction of the church. The construction of the church was completed in 1775 with donations from other people, mainly the regimental judge Ivan Stepanovich Pustovoitov and the court councilor Feodosius Kozmich Yatsyn. The nobleman Nikolai Pestrichenko, who assisted the archimandrite in the construction of the church with concerns about the materials and strength of the structure, was ordained a priest of the Assumption Church at the request of the archimandrite. Through his care, a chapel was built in the name of the Holy Evangelist John the Theologian, for the consecration of which he submitted a petition to the Interterial Spiritual Board in 1775; The chapel was consecrated by the director of the inter-irical spiritual administration, Archpriest Dimitry Kremnovsky. The location itself gives this church a lot of beauty - the church stands on a hill, with gardens nearby. The Transfiguration wooden church, its parishioners wrote in 1741, “was built 70 years ago”; hence around 1670. The current church, consecrated in 1760, was restored in 1828 under the care of the priest Theodore of Turan; for which up to 1,300 silver rubles were spent. According to the 1732 census, there was a school and a hospital at the Transfiguration Church. In 1721, at the request of parishioners, he was dedicated to the Church of the Exaltation of the Cross in place of the priest Gabriel who died in 1719, his son-in-law, sexton Nazariy Antonov. Therefore, it is obvious that the Church of the Cross existed in Mezhirich before 1700. According to the 1732 census, there were two priests and a school at the Church of the Holy Cross. The current old-timers of Mezhirich firmly remember that their fathers and grandfathers went armed to the mounds spread out in the steppes to search over the Tatars. They remember the stories of old people that the Mezhirichi Cossacks took part in the war between Peter the Great and Charles XII. More accurate and detailed information about the ancient times of Mezhirich has not been found. Visitations of God in modern times: cholera in 1848 kidnapped 226 people in four parishes of Mezhirichi; and in 1831 up to 100 people died from it. According to the 1732 census in Mezhirich: - 28 elders, 494 Cossacks, 1744 assistants, 335 workers and subjects, 65 clergy, and a total of 2669 male souls. The way of life of the Mezhirich state-owned villagers, in addition to arable farming, is trade and quite significant: in Mezhirich there are trading shops where small goods are sold; trading takes place on Mondays and Fridays, and in addition there are 3 annual fairs - August 15, December 6 and the ninth Friday after Easter. On both sides of the Vorozhba River, 22 versts from Lebedin - unlike the other Vorozhba, it is called Sumskaya. It was inhabited, no doubt, at the same time as Sumy. In 1659, the Sumy town hall, as a result of the royal will, had already evicted up to 197 families both from Sumy and up to 76 families from Vorozhba to form the settlement of lower Syrovata. Given the antiquity of Vorozhba, there is no doubt that the first temple in Vorozhba was built around 1650. In 1736, the theological student Pyotr Avdeev Galich, in his request to be given a priestly place in Vorozhbe, wrote: “The Sumy protopopia in the village of Vorozhbe, in the Church of St. Nicholas the Wonderworker, his father served for many years and with him was his nephew, his dear comrade, priest Vasily, and last 1734 his father Avdey, by the will of God, died.” This request shows both that the ancient church in Sumskaya Vorozhba was dedicated to the name of St. Nicholas, and that this church existed back in the 17th century. On the beam of the current church, which was in the previous church above the western church door, the inscription is read: “In the name of the Father and the Son and the Holy Spirit, the church of this Intercession of the Most Holy Theotokos and the Holy Hierarch of Christ the Wonderworker Nicholas was created under the pious great Empress Elizabeth Petrovna.” The ending is missing. Meanwhile, according to the affairs of the Sumy Board, it is clear that in 1752 it was ordered to consecrate a new church in Sumy Vorozhba in the name of the Intercession of the Virgin Mary with a chapel of St. Nicholas. The current wooden church, with three altars, can be considered the best of the wooden churches in the diocese. He is very majestic. An interesting document has been preserved about its construction. In 1769, the priest, elder and parishioners entered into a contract with a Sumy carpenter to build a new church with two chapels; The contract provided for the master to use the old church when building a new one. The inventory shows that in addition to the material of the old church, the pine forest was donated by the cornet Ignatius Nikitenko; The construction of the church began in the spring of 1770 and, probably, in the same year it was completed and consecrated in the name of the Transfiguration of the Lord, the Intercession of the Virgin Mary and St. Nicholas. According to the census of 1732, in Sumy Vorozhba there were 313 elders and Cossacks, 1085 assistants, 96 subjects of the convoy Romanov, 16 others, a school with 4 mentors and a hospital, 32 clergy, a total of 2270 male souls. According to the same census, the subjects of judge Ivan Romanov, both in Vorozhba (10 male souls), and in the village of Grintsots (374 male souls and a school at the church) and in the village of Golubovka (361 male souls with a school) were settled on land purchased “about 50 years ago,” therefore in 1682. According to reports in Vorozhba in 1750, 1160 men, 1138 women, in 1770, 1198 men, 1190 women, in 1790, 1249 men, 1305 women, in 1810, 2262 men, 2458 women, in 1830 2508 men, 2627 women, in 1850 2459 men, 2474 women. floor. 87 people died from cholera in 1831, and 420 in 1848. In Vorozhba and near Vorozhba, two areas are remarkable: a) in Vorozhba, one street, separate from the settlement itself and located on a steep mountain, has long been called a settlement. It is not known whether it is called that because here was the town of the first Cherkasy Vorozhba, or there was a fortification here even before that, in time immemorial. b) 4 versts from Vorozhba, in forest dachas called mountains, in a dacha belonging to Mr. Momotov and near the meadow dachas of the Vorozhbyan Cossacks, there is a tract called a town. It is a round mountain, rocky on the south side, and surrounded by hills on the other three sides. Nowadays it is covered with dense semi-construction forest. The open side faces south, and from here there is a beautiful view of a considerable distance. The height of the mountain extends to 40 fathoms. The internal space of the town contains at least 3 acres of land. In the north and west of the plane there is a shaft, still 2 arshins high and 3 arshins wide; in the middle of the plane, here and there, there are mounds scattered, from which directly to the south, towards the meadow, there was a secret exit, traces of which are visible to this day; in the shaft itself there was, they say, a cave, now covered with earth. According to legend, people say that gangs of robbers lived here. This is probable: but it is also certain that good people, faithful defenders of the fatherland, lived here much earlier. On the right bank of the Psla River, 9 versts from Lebedin, it is very remarkable both in terms of the beauty of the area and in terms of historical memories and the current church. The Mikhailovka area is lovely. Looking from the ridge of the mountains under which Mikhailovka is located, you see an amphitheater of mountains and at their base a valley covered with velvety green meadows: near the ridges the Psel winds like a ribbon, which, irrigating the valley with water in the spring, fertilizes it with luxurious vegetation. Mikhailovka bears the name of Samoilovichev’s nephew, Gadyatsky Colonel Mikhail Vasilyevich, famous for his courage and misfortunes. - “In 1675, Lebedinsky resident Mikhail Vasiliev was given an estate in Lebedinsky district from a wild field on the Psle River in the Beishishchevo tract, to the Grunki River and beyond the Grunka River, and Dubrova from the Psla River and along the Psla River, from the city of Mezhdurechye in a clearing, below the large mound.” In 1680, several more neighboring plots were annexed to this, such as the land of the Lebedinsky gunners with the inhabited Cherkassy, still known under the name Pushkarevka, the land “from the Azakov settlement along the Azat peak”, 5 versts in length and width, “to the Romodanovsky way and the Romodanovsky way to the dacha of the Mezheritsky Cherkasy”, finally on the Psle River a place for mills; - Mikhail Vasilyevich “calling new arrivals from beyond the Dnieper populated the village of Mikhailovskoye.” This is what the royal letter of March 16, 1681 says, which the village of Mikhailovka was given to the Gadyat colonel as his ancestor. After that, the owner and warrior acquired several plots of land, among other things, from the Aleshants, forests and meadows along the Sagaidachny Way to Chastye Kurgan, and Mikhailovka with the new, purchased lands, by the royal charter of June 5, 1685, was again approved for Mikhail Vasilyevich “for his faithful, the Tsar said, service and courageous and courageous stand in military affairs and for the Crimean ambassadorial exchanges”, in which he was and served in 1684 with the okolnichy Kirila Khlopov, in 1685 with the okolnichy Neplyuev. When Hetman Samoilovich and his nephew died due to Mazepa’s machinations: Mikhailovka fell into the possession of Mazepin’s nephew Obodovsky; and when they found out who Mazepa was, the rich Mikhailovka was given by Peter the Great to Colonel Pavel Polubotk, the ancestor on the female line of the current owner, Mr. Ivanenko. In the above documents, Mikhailovka in 1681 is already called a village and therefore had a church at that time, which was built, no doubt, by the devout Mikhail Vasilyovich. Old people say that the wooden church of Mikhailovka in the name of the Nativity of the Virgin, broken in 1806, was very old, equipped with passages around its outer walls, and existed for more than 120 years. Consequently, according to popular memory, the first church in Mikhailov was built around 1680. As for the now existing stone church of Mikhailovsky: Princess Alexandra Alexandrova Golitsina, after Ivanenkov’s first husband, began to build it, and State Councilor Alexander Andreevich Ivanenko and Major Pyotr Ivanovich Miklashevsky continued and completed it. The interior decoration of the church all belongs to the zeal of Alexander Andreevich. Both in terms of its external appearance and its internal splendor, St. Michael’s Church is one of the best in the diocese. It has three altars, of which the main one is in honor of the Nativity of the Blessed Virgin Mary. The land at the church is 70 acres. The parish is classified as class 4 by the new state. For parishioners there is a school at the church - a very old institution: we see it in the 1732 census. In the affairs of the board of 1754 there is a request from Daniil Chepirintsov, who writes: “In 1741 I had a teaching position in the Lebedinsky district in the village of Mikhailovka in a church school.” According to the census in 1732, there were 787 male souls in Mikhailovka. According to the reports, the number of parishioners: in 1730 785 men, 760 women, in 1750 884 men, 870 women, in 1770 1070 men, 1065 women, in 1790 1127 men, 1150 women, in 1810 1243 men, 1269 women, in 1830 1335 men, 1482 women, in 1850 1476 men, 1596 women. floor. There are three fairs in Mikhailovka: February 2, September 8, and on the day of midwifery. In the garden of the city of Ivanenka, located on the mountain above Psl, the oak tree under which Peter I sat when the fate of Russia and Sweden under Charles was being decided is still intact. There is a settlement a mile from Mikhailovka. This is the mound that is mentioned in the letters of grant to Mikhailovka in 1681 and 1685; the mound rises 45 fathoms and adjoins the ridge of the mountains on one western side and, moreover, is not completely connected to it, but separated by a natural hollow. The surface of the mound, oblong from east to west, extends 80 fathoms in length. The trench and embankment are now not visible. The view from the mound - to the east and north-east - is delightful: in front of you is Lebedin, Mezhirich, Binskin. People say that here, as in the Azat settlement, there was a hangout for daredevils - the Haidamaks. And here, we add, the defenders of Russia lived against the Polovtsians. On the Gruna River, 30 versts from Lebedin, on the border with the Poltava province. The lands of Vasilevka, as well as the neighboring settlement of Grunya, located on the same river Grunya, 8 versts higher, belonged to the same Mikhail Vasilyevich, who also owned Mikhailovka. Vasilyevsky farm was the farm of the Cossack Vasily, who had chief supervision over the herds of horses of the wealthy Gadyatsky colonel. When Samoilovich fell, Vasilevka was taken to the treasury; Thus, a mile from Vasilevka there was a royal stud farm: the dam that was at this factory across the Grun River, the remains of which are still intact, is still called the royal dam. Then this estate, along with others, was given to the Chernigov colonel Pavel Polubotk. He built the first church here in honor of the Holy Trinity. The monuments of this church remain the books stored in the current church: the Pentecostal triodion of the Chernigov seal of 1685 with the inscription: “On October 17, 1722, 17, Priest Tikhon exchanged this book, the bright triodion, for money, so that at that hour the ktitor Alexey Ligorievich for the remission of sins for this book of wheat gave the tetrad to the holy life-giving Trinity.” Gospel of the Moscow press of 1735. The current stone church was built by Polubotok’s descendant Ivan Miklashevsky and consecrated in 1782. According to the 1732 census, there were 234 male souls in Vasilevka. Then in 1750 there were 361 men, 337 women, in 1770 425 men, 403 women, in 1790 667 men, 668 women, in 1810 717 men, 717 women, in 1830 820 men, 794 women, in 1850 777 men, 828 women. shower. Disasters: 33 infants died of measles in 1830; in 1831, cholera killed 28 people; On May 14, 1838, a fire destroyed almost the entire middle of the village, and the church was in danger; in 1845, 63 people died from smallpox, and 46 people died from cholera in 1848. Monuments of former local life are: mounds stretching in the south of Vasilyevka from west to east. These are guard posts of the Cossacks who watched the Tatars. Some of them also witnessed bloody battles: in recent times, farmers found rusty bullets and fragments of rifles and pistols in them and near them. Among the mounds, one is called Pobivanki, no doubt because many Cossacks were beaten here. According to the boundary inventory of the boundaries of the Putivl district in 1647: “beyond the Grunya River (in the direction from Putivl to the east) there are two ends; and from those ends (the boundary goes) to the old mound,” from here “through the Red Valley and through the gulley... through the ravine and through the swamp to the old mound opposite the boiled mound,... and from that mound across the road that they go from Gadyach to Azak... and crossed the road (from Tsepki to the stone Settlement) opposite the Old mounds.” Here are several mounds on the border line between Little Russia and Russia in 1647, when Little Russia was still under Polish rule. The name of the mounds as old in the boundary inventory of 1647 makes it clear that these mounds were built far before 1647 and therefore not by suburban Cossacks. Their position on the border line between Moscow and Poland certainly suggests that they were used by the Lithuanian-Polish government against Moscow. But their direction from west to east, or more precisely to the southeast, that is, to the Crimea, leaves no doubt that these were points where guards stood, observing the movements of the Crimeans and transmitting messages to one another with signs - beacons; or maybe the same mounds served the same purpose even before the Tatars, against the Polovtsians like them, who roamed the steppes beyond Oskol. On the right bank of the Psl, 8 versts from Lebedin and Mikhailovka The archives of the current Nicholas Chervlenskaya Church contain the following ancient documents: a) The spiritual record of Vassa Ivanikha, written in 1667, by which she denies the Chervlensk Nikolaev Church for the eternal remembrance of her and her family two flour mills on the Psle River, so that half of the income is used for the church, and the other goes to the clergy and clergy. This act mentions two clergy of the Chervlenskaya Nicholas Church. b) An extract from the land survey book, which says: “in the summer of 7189 (1681) June 27, according to the decree of the Sovereign Tsarev and the Grand Duke Feodor Alekseevich, by order of the sexton Lyubim Domnin from the rank of the registered sexton,” it is prescribed, according to the petition of “Lebedinsky Cherkassy villages of Pristylelov and Chervleny and the village of Azak, to go to the disputed land, which is in dispute between Kamenets and Lebedinets” - and to delimit the lands according to the built books of Fyodor Arsenyev of 1650 and according to separate books of 1652 about the lands of Kamentsev. c) also stored: the manifesto on the death of Peter I, decrees on behalf of the Empresses Anna and Elizabeth, and also the orders of the Belgorod archpastors: Bishop Epiphany in 1723, Archbishop Peter in 1733, Bishop Joseph in 1754, Luke in 1756, etc. Thus, there is no doubt that the first St. Nicholas Church in Chervlenaya was built no later than 1652, especially since in the 1732 census of the Chervlenaya Cherkasy, subjects of the centurion Tatarchukov, it is said that they were settled “from the age of 80”, therefore in 1652. The clergyman owns 33 acres of arable land, 20 acres of forest, 1547 sazhens of estate land, half of the income from the mill; We place four acts on this mill below. According to the census of 1732, in Chervleny there were 240 free Cherkasy, 122 subjects. Then there were: in 1750 398 men, 389 women, in 1770 632 men, 610 women, in 1790 668 men, 668 women, in 1810 625 men, 665 women, in 1830 635 men, 696 women, in 1850 523 men, 529 women. floor. The metric for 1742, the oldest surviving one, shows 23 males and 20 females born. gender, deaths: 20 men, 13 women. gender, are numbers that indicate a significant number of parishioners at that time. There were up to 100 people who died from cholera in 1848. According to the Chervlenaya boundary book, it is clear that in 1669 Chervlenaya suffered from the Tatars, and some of the boyar children who then lived in it were taken prisoner. On the right bank of the Psl, 15 versts from Lebedin. The plenipotentiaries of Russia and Poland in the final definition of the Putivl border in 1647 decided: to return to Russia “The Kamennoe Settlement on the Psle River, from Putivl going to the Psle, on the Putivl side, and to that Settlement the Kamennaya Settlement, one and a half verst above that Settlement, and with lands and forests and waters and a mill and all sorts of land.” The settlement at the Stone Suburb now remains on the border between the Kharkov and Poltava provinces. This is a small farm belonging to the landowner Burov, located on a mountain slope facing southeast; it is one and a half miles from the Kamenny Suburb. There are no ramparts, no ditches, not even a trace on it. Near this farm, 250 fathoms away, there is a place called Gorodok, very interesting in its current situation. It is closer to the Suburb than the Settlement and also stands on the Psle, below the Suburb. The view of the Town is this: in the Nadeselsky ridge of mountains you see a bulge; on one side (from the southeast) this convexity looks like a high and steep-banked mound, and on the other (from the northwest) it adjoins the mountain, but in such a way that the top of the mound is lower than the top of the mountain. The height of the mound to the southeast is about 20 fathoms. The surface of its top is flat, slightly inclined to the south and has the appearance of a regular circle, the diameter of which is up to 20 fathoms. The northwestern half, adjacent to the mountain, is lined with an embankment in one row and cut off by a rather deep ditch. – The open side of the Town is to the southeast, where the surrounding area is visible at a considerable distance. Comparing this situation of Gorodishche, Gorodok and Stone Suburb with the cases of 1642 and 1647, we see that: a) The Kamenskoye settlement was inhabited long before 1642 and, being then called a settlement, remained a monument to the city that was once here, that is, the city of pre-Tatar times. b) The current Stone Suburb in 1647 was already a settlement of Cossacks, subject to Poland, who undoubtedly remained here even after the transfer of the place to Moscow: why should they be deprived of cultivated lands, mills, etc.? c) Since the Town is not mentioned in the land survey act of 1647: it is more than likely that it was built by Moscow boyar children sent here by the Tsar to observe the Tatars and Poles - that is, around 1648. According to the survey extract of 1681, it is clear that in 1650 built books were compiled, and in 1652 - separate books on the lands and lands of the Kamentsevs. According to old church acts in Kamenny, as well as in Aleshna, two churches are shown - the cathedral church of the Transfiguration and the other - the Intercession of the Virgin. The first one was located in Gorodok itself and was built by the Tsar for the children of the boyars. The second one undoubtedly existed before 1647. Now, after 1790, there remains only one Church of the Intercession, built in 1774, that is, the Cherkassy church. It contains a chalice with a paten worth 130 silver rubles - a gift from the landowner Gabriel Vlezkov, brought in memory of his brother, Major Peter, who was killed in the war; priestly robe - an offering from the landowner Paraskeva Buraya, in memory of her two sisters who drowned in the Psle River on May 17, 1828. In the Chuguev correspondence of 1650 we read: “many Cherkassy went from Gadyach and from other cities to Kamenny, they are going to Poltava to see Hetman Bogdan Khmelnytsky.” This note says that the Cherkasy people of Kamenny, even after transferring Kamenny to Moscow, did not stop their ties with the hetman, without however changing their loyalty to the Tsar. During the time of the traitor Vygovsky, the residents of Kamenny distinguished themselves by their heroic fortitude against Vygovsky. Vygovsky wrote to the Tsar in 1658 that he went to Kamenny only to take his mace there, which had been taken away by Colonel Pushkar. - In fact, he gave it up to the Tatars for plunder and burned Zenkov, Veprik, Mirgorod and other Cossack cities loyal to the Tsar; he wanted to take possession of Kamenny in order to leave a reliable defense against the Tsar in the border city: but this failed. “He went, says the chronicle, with the Cossack and Tatar army near Gadyach, and from there he besieged the border place, which he however did not take.” This border place was the city of Kamenny. And during the Bryukhovetsky riot, the Stone Town was not left alone. According to the Chuguev correspondence, we see that the Kamenets were then expecting the Tatars, Bryukhovetsky’s allies, who were committing crimes in the settlements, to come to them, and that “Kamensky Cherkashenin Savka Mikhailov” was captured by the Tatars, but managed to escape from them by secret flight. Number of parishioners: in 1730 480 men, 390 women, in 1750 436 men, 416 women, in 1770 at the Transfiguration Church 242 men, 232 women, at Pokrovskaya 226 men, 201 women, in 1790 at the first 308 men, 310 wives there were 270 men and 271 women under Pokrovskaya, that is, former boyar children. landowner Cherkasy, 135 men, 136 women. single-yard subjects of Cherkassy, ​​in 1800, under one Pokrovskaya, 605 men, 603 women. souls, in 1810 653 men, 641 women, in 1830 796 men, 819 women, in 1850 863 men, 870 women. shower. Cholera, which visited the Kamensky parish only in 1848, took a large tax this time: 125 people. On the Psle River, 7 versts from Kamenny and Lebedin. According to the Chervlensk land survey of 1681, it is clear that Pristaylovo was inhabited at the same time as Kamenny, in 1650; The first settlers were boyar children of the Kamensk service. Thus, the first church in Pristaylovo was built around 1651. The priestly charter of 1722 to Pyotr Pavlov, dedicated by the Right Reverend Epiphanius, Bishop of Belgorod, “to the priesthood of the Church of the Assumption of the Mother of God in the village of Pristaylov, district of the Kamenny suburb,” shows that the ancient church of Pristaylov was the Church of the Assumption of the Mother of God. The current wooden church was built in 1791. In the district of the Pristailovsky parish there was a church of the Holy Trinity in Novotroitsky, whose parishioners wrote in 1737: “the church in the village of Novotroetskoy, Kamensky district, was built 30 years before this,” therefore in 1707; Due to the small number of parishioners, who were called palace peasants, this church has long been closed. The number of parishioners in 1730 at the Pristaylovsky church was 304 men, 282 women, at Novotroitsky 170 men, 161 women, in 1750 at the first 322 men, 307 women, at the second 183 men, 170 women, in 1770 at the first 350 men, 323 women, under Trinity 216 men, 222 women, in 1790 under the first 594 men, 626 women, under the second 195 men, 216 women, in 1800 under Uspensky alone 610 men, 678 women, in 1810 680 men, 698 women, in In 1830, 774 men, 794 women, in 1850, 848 men, 859 women. shower. According to the Chervlensk land survey book of 1681, it is clear that in 1669 the Pristaylovtsy suffered greatly from the Tatars, the boyar children Ivan Shcherbinin and 4 others were taken “in full”, and “Timofey Tatarinkov was killed in the service of the great Sovereign”. According to the same book, it is clear that in 1681, 69 families of Cossacks and 84 families of Cherkassy townspeople were resettled from Pristailov to Chervlenoe, and in their place, 15 families of boyar children from Chervlenoe and 9 families from the village of Azaka were transferred to 19 families of boyar children. On the Psle River, 11 versts from Lebedin. 2 versts from Kurgan, in the area of ​​the Kurgan parish, is the now sparsely populated village of Azak; and a verst from this village and 4 versts from Mikhailovka, between Azak and Mikhailovka, there is an Azat settlement, already known from the acts of 1647 and 1681. The village of Azak was inhabited by Cherkassy soon after the city of Lebedin was founded, since its inhabitants in the act of 1681 are called Lebedin Cherkassy. There was also a Church of the Assumption of the Mother of God here, built for the first time not before 1685, since in the act of 1681 the settlement of Azatskoe was also called a village. The surviving metrics of the Azat Assumption Church begin in 1742 and end in 1810. Azat settlement is a monument to the city that existed here from pre-Tatar times. The current appearance of the Settlement is this: from the Pselsky ridge of mountains there is a vast hill separated by a shallow ravine, jutting out at a rounded angle to the northeast; from the east, towards the river it is steep, to the north it is sloping, but quite steep, from the west and south it adjoins the ridge of mountains, separated by the aforementioned ravine. The middle of the hill is convex. On the sides where the hill adjoins the mountains, the fort is cut off by a ditch, and along the edges of the ditch the remains of the former rampart are still visible. The soil in the middle of the hill consists of huge stones. The internal space of the Settlement is 50 fathoms wide. – An open view to the east and northeast, where Lebedin, Mezhirich, Mikhailovka are visible from the settlement. To this day, there is still a proverb among the people: “whoever crosses Kurgan and Azak is a good Cossack.” This means that the Azatskoe Settlement was once a haven for a gang of daredevils who traded in robberies and robberies. Not far from the settlement, in a deep ditch, which is now covered with forest, there is a place known to this day as a cellar; Here, according to popular news, the daredevils hid the spoils of the robbery. The surrounding area of ​​the Settlement Mountains above the Psl and the current meadows along the banks of the Psl were once covered with the most dense forests, which provided safety for daredevils. The Azat Settlement enjoyed such unfavorable fame, of course, during that intermediate period of time when the country, devastated by the Tatars, remained inaccessible to the regular population due to the Tatar gangs that scoured it from time to time. By its name Azak indicates a connection with the history of the Polovtsians: the Polovtsian prince Asup, killed by the Russians in 1103, is known. In the current Kurgan church are kept: the general menaion of the Moscow seal of 1680, the gospel of the Moscow seal of 1697, with the inscription: “this book is the throne gospel of priest Danil Lebedinsky to the district of the village of Kurgan, and gave the price of 10 kopecks with gold, 1704.” From these monuments one can be sure that in 1700 there was a church in Kurgan. But since, on the one hand, in the Chervlensky act of 1667 we see not only the Kurgan church of the Archangel Michael, but also its priest Grigory Fedorov, and on the other, in 1739, in place of the dilapidated church, a new church of the Archangel Michael was built and consecrated in Kurgan: then without a doubt the first church in Kurgan was built before 1667. The wooden church of the Archangel who now exists here was built in 1783. The land at the Kurgan church is 66 acres. According to the census of 1732, in Azak there were 179 free Cherkassy, ​​121 subjects; There are 333 male souls in Kurgan. A provincial town 190 versts from Kharkov, 50 from Lebedin and 62 from Sumy. According to the act of 1647 demarcating the borders between Russia and Poland, there is no doubt that Nedrigailov was a Russian city even before the Tatars. Here the old Nedrigailovskoe settlement, located on the Putivl side of Sula, is distinguished from the fort and its villages, built by Lithuanian people. Showing which places Poland is returning to Russia, the act says: “The settlement of Nedrigailovskoye on the Sula River is an old settlement on the Putivl side, and New Ostrog and the earthen rampart beyond the Sula River, and the settlement of Sloboda on both sides of the Sulla River, and in the district on the same Sula River, on the side on which Ostrog stands, above Nedrigailov two versts, the village of Karmyshevka and the village of Tsybulina above Nedrigailov, five miles away on the Sula River on the Putivl side, and with lands and forests and waters and mills and all sorts of land” are given to the Tsar. Nedrigailov's area is the happiest, the most useful for those who, on the one hand, were persecuted by Latin fanaticism, and on the other, so often disturbed by the predatory Tatars. In addition to the fact that the soil of the surrounding areas is the most fertile, and on the left bank of the Suma River it was covered with forest, the rivers Drygailovka, Berezovka, Tvanka and the Sulla River constituted a natural fortification for the Nedrigailovites. The Moscow government also took advantage of this area. By the very act of delimiting the borders, it is already clear that Nedrigailov’s Cossacks remained in Nedrigailov even after the city was transferred to the Tsar. The Tsar hastened to console them by building an Orthodox cathedral in the fortress, where perhaps there was a church for Polish officials. Judging by the time of construction of the cathedral, which, as we will see from the royal charter, was built in 1644, it is clear that even before the final delimitation of borders followed, the Tsar occupied Nedrigailov with his guards in 1648, Nedrigailov was already called a Russian city. According to the royal charter, we see that the Nedrigailovskaya fortress consisted of a fort, ramparts and four towers: whether this fortress was accepted from the Polish government in this form is not clear. It is only known that in 1656, the Putivl governor Nikifor Yuryevich Pleshcheev, by order of the Tsar, sent gunners to Nedrigailov; At the same time, we see in Nedrigailovo, in addition to the Cossacks or Cherkasy, nobles and boyar children, both among the gunners and among other military guards. Subsequently, Nedrigailov was the hundredth place of the Sumy regiment. In the royal charter dated March 30, 1674 we read: “the priest Leonty Alekseev beat us, the great Sovereign, with his forehead in the city of Nedrigailov Cathedral Church of the Intercession of the Most Holy Theotokos: in past years, by our great Sovereign’s decree, his father Alexei was transferred from Bryansk to the city of Nedrigailov to the cathedral church for eternal life and served for twenty years or more; and after his father he served in the same church for ten years or more.” This document shows that the first Intercession priest arrived from Bryansk to Nedrigailov no later than 1644. And the definition of priest indicates the existence of a church. According to another document, it is clear that in 1648 in Nedrigailovo there was a church in honor of the Intercession of the Most Holy Theotokos with a chapel in the name of Basil, Archbishop of Caesarea: but this church did not have much for its splendor and even many necessary books. This depended, of course, on the fact that the new settlers, upset in their home life by the relocation, had not yet had time to settle down in their new place. Therefore, confident in the mercy of Tsar Alexei Mikhailovich towards them, they sent their priest Alexei Vasiliev to Moscow with a request to grant the church their necessary utensils. And the king in 1648 sent holy things with this priest. Here is a list of holy things sent in 1648 to the Nedrigailovskaya Church of the Intercession, which was attached to the royal charter dated October 25, 1677. “The painting that in the last year 156, by decree of the great Sovereign, all sorts of images and church utensils were sent from Moscow to Nedrigailov to the Church of the Intercession: eleven icons, royal doors, holy gospel sheets, an image of the local Intercession of the Most Holy Theotokos on the throne, northern doors, an autumnal cross, banners and images of various feast days of saints, two set wooden candles with candlesticks, written in gold, tin church vessels, a holy cup of water, a copper censer, a dill pot, two bells weighing two pounds and seventeen hryvnias, printed books, the altar gospel, lined with velvet, an apostle, a consumer book, a service book, a triodion of Lenten and colored ones, six days, a common menaion, a psalter followed and the lesser, a book of hours, calico vestments, linen surplice, handrails, air for the church vessels, indium, srachitsa, lithon, antimension, srachitsa for the altar, curtains for the royal doors, 5 pounds of incense, church wine, wooden oil for anointing.” There is no doubt that at the same time the priest Alexei Vasiliev asked the Tsar for himself and the clerk Dimitri Alekseev, (who could be his son) arable land, for which the Tsar’s charter was issued on October 5, 1648 and which was allocated on July 28, 1649 by the Nedrigailov head Dimitri Kireev, “according to the Sovereign Tsarev and the Grand Duke’s decree and from memory Putivl voivode Nikifor Yuryev Pleshcheev.” After the Nedrigailovsky Church was robbed in 1668 by gangs of traitors from Hetman Bryukhovetsky, Tsar Alexei Mikhailovich ordered the governor, Prince Grigory Romodanovsky, to find, if possible, the looted utensils, and what could not be found, then buy again for the Nedrigailovsky Church at Sevsky customs revenue account. Probably as a result of this royal will, the Gospel, covered with velvet and printed in Moscow in 1657, arrived at the Intercession Church, which is still preserved in the Intercession Church. After the peace treaty with Poland concluded by the princess and Grand Duchess Sofia Alekseevna (April 26, 1686), new settlers came from across the Dnieper to Nedrigailov and around 1688 they built another wooden church near the first in the name of St. Hristov Nikolai; They brought with them the priest Maxim Mironov, a Greek by birth, a native of Macedon, who was the ancestor of the family of Macedonian priests. At the St. Nicholas Church, one after another, the son, grandson and great-grandson were priests - Theodore, Peter and Gregory of Macedon. Since the St. Nicholas Church, rebuilt in 1776, became very dilapidated over time, and the same thing became with the Pokrovsky Church, built on the site of the old Olshansky one that burned down in 1787: it was necessary to begin building a new, durable church. In 1834, at the suggestion of the rector of the cathedral, Archpriest Vasily Vasilkovsky, Nedrigailovsky merchant Grigory Fedorovich Elfimov expressed his readiness to deliver at his own expense all the bricks for the construction of a stone three-altar church; the society, for its part, was convinced that from the city Nedrigailovsky sum, circulated in the Kharkov Order of public charity, an allowance could be allocated for the construction of a new church. Thus, a case was started with the diocesan authorities about the construction of a stone church, and with the civil authorities - about the release of 25 thousand allocations from the mentioned amount. The church was founded in 1838 in the name of the Intercession of the Most Holy Theotokos, with two altars: in the name of the Holy Life-Giving Trinity and the Holy. Hristov Nikolai. The auxiliary sum from the Nedrigailovsk city sum, circulated in the Kharkov Order of public charity, was released only in 1842 and the church was finally completed and consecrated in 1851. According to the 1785 statement in Nedrigailovo it was shown: 1475 men, 1495 women. military inhabitants, 167 men, 162 women. odnodvortsev, or descendants of the children of the boyars of the Nedrigailov service, 372 husbands. citizens of Cherkassy and 27 gypsies. The latter are no longer visible in Nedrigailovo, either because they migrated to another place, or because they were reborn. The lands behind Nedrigailovtsy and Olshantsy are 21,303 acres. The coat of arms of Nedrigailov, when it was a city, depicted eight plums on a golden field, which indicated the abundance of gardens with plum trees in Nedrigailov and its environs. The Nedrigailovites saw a lot of God's mercy over them, and experienced a lot of troubles. a) In 1668, the Little Russian hetman Bryukhovetsky, having outraged Little Russia, used measures of seduction and violence to outrage the suburban Ukraine; The Nedrigailovites, due to their proximity to Romny, where Bryukhovetsky was rampant, were in great fear and soon saw under their fortress the bloodthirsty gangs of Bryukhovetsky, acting together with the robber Tatars. In the royal letter, dated October 25, 1669, to the governor, Prince Romodanovsky, we read: “The Nedrigailovsky priest Leonty beat us, the great Sovereign, with his forehead: in the last year of 176 (1668), as a traitor to us, the great Sovereign, Ivashka Bryukhovetsky with the Cherkassy people, treacherously wrote lovely sheets from Gadyachya to Nedrigailov and to the Nedrigailovsky and Putivl district, to the Ternovskaya Sloboda to Cherkassy - and those Cherkassy who stood in the city and in the prison and in the towers in hundreds and on guard duty, according to Ivan’s charm, betrayed us, the great Sovereign. And, betraying, our Sovereign Russian people were flogged and others were captured; and Evo-de, priest Levontius, at that time they took Ranov in captivity and kept him in captivity in the city of Romnya, chained in prison, until 177 (1669). And he wandered out of the crowd on his own. And now, according to the decree of our great Sovereign, he is ordered to live in Nedrigailovo as before. And in Nedrigailovo, the cathedral church, in treason against Ivashka Bryukhovetsky, was destroyed, books and vestments and all kinds of church utensils were plundered without a trace. And we would like the great Sovereign to order him to give books and robes and bells and all kinds of church utensils to our Sovereign in pilgrimage, so that our church pilgrimage would not be without singing. And just this past year 156 (1648), by our great Sovereign’s decree, all sorts of church utensils were sent from Moscow to the Nedrigailovsky Cathedral Church of that cathedral church with priest Alexei, and how much was sent, for the knowledge of you, our boyar and governor, a signature was sent under this our great Sovereign with a letter, with a deacon’s signature. And how our great Sovereign’s letter will come to you: and you, our boyar and governor, Prince Grigory Grigorievich, would send to Nedrigailov, whoever is most suitable, and order that cathedral church and every building in it to be described and inspected - and that the church utensils from that church were taken and against the painting, which under this Sovereign’s letter of ours, will not be explained, and about that tell him to ask around. And what would be in the search, and what would be taken to that cathedral church as before, and what would not be found for that church that was needed: and you would order everything to be built from Sevsky customs revenues, without which, due to the very need, it is impossible to be. And that the painting will not appear and that it will be built again, and you would write about this to us, the great Sovereign, and send him the painting in tetratech with the clerk’s signature and order him to give it to our duma clerks Dementya Bashmakov and Fyodor Griboedov and Vasily Semyonov. Pis. in Moscow summer 7178 October 25 days.” Then comes the painting of sacred things, which we placed above. From this letter it is clear that among the Nedrigailovites there were cowardly ones who, when the enemy approached, went over to his side, and committed crimes together with him. Two replies from 1668 have been preserved in the Chuguev correspondence. The Sumy voivode wrote to Chuguev: “On October 28, 177 (1668) the Belsky nobleman Ivan Kulikovsky came from Kamensky to Sumy and said: he was in Kamenny with the nobleman Bobrovich for the Sovereign’s business. And in the night a report was made from Gadyach, they released the son of the boyar Kamenets with the fact that from the traitorous cities they were moving through Psell near Gadyach for many days and wanted to attack the Sovereign cities. Yes, on the same date, people from Nedrigailov, Sumy Cherkashenin, Syrovets village, Ivashka Markov, and Kamensky Cherkashenin, Savko Mikhailov, in question, said: they took them on October 20 in Tatarova and brought them to Nedrigailov, and in Nedrigailov they left the Tatars, the Nedrigailov centurion and the ataman escorted them out of the village of Aleshenka (Olshanu); but how they were in abundance among the Tatars, and the Tatars want to come to the Sovereign’s cities with war soon.” Prince Romodanovsky then wrote to Chuguev: “The Crimean Kalga Sultan with all his forces and the traitors Cherkasy from Nedrigailov are going to Sumy.” It is obvious that Nedrigailov is not the main subject in these replies. And yet it is clearly clear from them that a) Nedrigailovo was then ruled by the Tatars and Bryukhovetsky’s agents; b) among the Nedrigailov Cherkassy, ​​the most important commanders, their centurion and ataman, remained loyal to the Tsar and, with obvious danger to themselves, acted for the Tsar in a secret way; - and the example of the centurion and the ataman was undoubtedly followed by all the best of the Nedrigailovites. Finally, the royal letter of February 19, 1669 is known, in which the Tsar, at the request of the Nedrigailovites, declares forgiveness to them. The Tsar wrote: “the Nedrigailovites, centurion Pavel Semyonov, with all the Nedrigailovskys and Olshanskys and with the Ternovskys and Khoruzhevskys (Khoruzhevka 15 versts from Nedrigailov, now Poltava province) residents beat us with their foreheads... they were guilty of giving up and accepting... into citizenship as before. And you would have ordered to say that we... ordered to accept them into citizenship and bring them to faith.” Taking into account the time of this letter and the content of the Chuguev news about Nedrigailov, we are again convinced that the Nedrigailovites were forced by force to allow the Tatars and traitors to come to them, and therefore they only just moved away from them; they hastened to declare allegiance to their King. c) During the war between Peter I and Charles XII, Nedrigailov could not help but suffer the troubles of war. In the winter of 1708, Charles’s troops were located in the Lokhvitsky, Gadyatsky, Romny districts, and Charles’s main apartment was in Romny; Charles’s troops plundered everywhere and everything they could, especially in December 1708 and January 1709, when the supplies of the unfortunate townsfolk, who had received their dear guest willingly or unwillingly, were depleted. The Nedrigailovites did not survive these robberies. “The Gritsko centurion of Romensky and the Swedes constantly carried out raids and destroyed cities, namely the town of Smeloe of the Pechersk Monastery, and the city of Nedrigailov and two villages of the Sumy regiment”: so wrote Prince Dmitry Golitsyn in 1710. Not enough. Beyond the Sulaya River, on a mountain, a little more than a mile from Nedrigailov, there are the remains of the fortification or town of the former Little Russian hetman Ivan Mazepa. This city was at one time fortified with a deep ditch and contained an artillery shell; and now in the middle of it there is a beautiful gazebo, built by the late Count Yuri Alexandrovich Golovkin, the owner of the town of Konstantinov, since the site of the town is part of the lands of Konstantinov; Konstantinov also belonged to Mazepa and was given to his friend Zelensky. Thus, the Nedrigailovites were under fire from the Swedes and their ally Mazepa. Local legend says that Tsar Peter was in Nedrigailov in November and, as usual, read the Apostle at the liturgy, and that the Nedrigailovites fought with the enemy more than once and courageously repelled his attack. c) After the Nedrigailovo Church of the Intercession burned down on July 22, 1787, on the 22nd day, the memory of the Holy Equal-to-the-Apostles Mary Magdalene remained especially remarkable for the Nedrigailovo residents and also because in 1793, a year after the consecration of the new wooden church, on the same 22nd of July, during vespers, celebrated by priest Theodore Yaskevich, A strong thunderclap erupted over the church, from which one shingle was torn out in all three tiers of the roof, the church was filled with a sulfuric smell and, as it were, smoke - although there was no fire. From this time until now, the 22nd day of July has been honored in Nedrigailovo with special reverence. d) From 1799 to 1811, the Nedrigailovites suffered a lot from locusts, which destroyed all grain growth. e) In 1831 and 1848, Nedrigailov was visited by an epidemic disease - cholera; it killed: in the first case, 119, and in the second, 122 people. In 1829 and 1841 there was a severe loss of cattle: in the first time, almost two-thirds of the total number of livestock died, and in the second, the death toll extended to half. In 1834, 1835 and 1839 there were grain harvest failures, and as a result there was famine. They also experienced the same consequence of crop failure in 1849, although they did not see scurvy or death of livestock, as the inhabitants of the southeastern districts of the province experienced. At the church there are 302 acres of land granted by the kings. Charters and acts from the times of Tsar Alexei Mikhailovich and the reign of Peter, John and Sophia, stored in the Intercession Church. We place here the most remarkable of them in their entire form, while others are cured. No. 1. Charter July 28, 1649. “Summer 7157 July on the 28th day. According to the Sovereign Tsarev and the Grand Duke of All Russia by decree, the head Dimitri Ivanovich Kireev gave an extract from individual books to the department and investigation of the Nedrigailovsky Cathedral Intercession priest Alexei Vasiliev, that he separated his priest Alexey according to the Sovereign, Tsarev and Grand Duke Alexei Mikhailovich of All Russia by decree and in memory of the governor Nikifor Yuryevich Pleshcheev in the current October 157, on the 5th day of the Nedrigailovsky city field of arable land and replanted fifteen parts in the field, and in two of the same, and the same Nedrigailovsky cathedral church, Dimitri Kireev separated the sexton Dimitry Alekseev eight parts in the field, and in two of the same. And between that church land along the Gadyatskaya road from the spoon that came out of the field on the left side opposite the lake, going to Nedrigailov on the left side along the Romenskaya and Konstantinovskaya roads that go from Romny to Olshanets, and from the Romenskaya spoon road on the left side to the swamp that flowed under that Gadyatskaya road between the courtyards, and from the mouth of that spoon on the left side of the swamp to the swamp, which came out from under Berestovskaya on the Romenskaya and Konstantinovskaya roads, along the left side of the swamp and with the top along the Berestovskaya road, and along the Berestovskaya road going from Nedrigailov to Berestovka on the left side to the pillar and to the pit, and on the pillar there is a line. And from the Berestovskaya road and from the pillar along the hillside on the left side on the pillars and along the pits to the Gadyatskaya road, and to the meadow that came out to the same Gadyatskaya road opposite the lake. And he, his ass, will mow hay with the sexton Dimitri behind his boundary along the Nedrigailovskoe wild field and through the meadows and oak groves of the land for them to fish and drive beavers, and to the suds and overhangs and the mansion and wood forest along the river along the Sula and along the Turn and along the yarugs and in Korenevskoe, and in Kozelskoe, and in Grinevskoe in the forests to flog them with the Nedrigailovtsy boyar children and with the Cossacks in general.” Small black wax seal. On the back it is written: “Dmitry Kireev had a hand in this separate extract.” No. 2. Charter February 6, 1656. “According to the Sovereign Tsarev and Grand Duke Alexei Mikhailovich, the Autocrat of all great, small, and white Russia, the Nedrigailovsky decree of the Intercession of the Most Holy Theotokos, priest Alexei to own church land according to separate books of Dimitri Kireev in 157; and in separate books, which the governor Nikifor Pleshcheev sent to the discharge from Putivl in July 158, it is written: measured out and allocated to the Nedrigailovsky cathedral priest Alexey on Nedrigailovsky in the city field of arable land and put fifteen chety in the field, and in two of the same, and the same cathedral church of the Intercession of the Most Holy Theotokos to the sexton Dimitri Alekseev was allocated eight parts in the field, and two in the same way; and between that church land along the Gadyatskaya road from the spoon, that the spoon came out of the field on the left side opposite the lake, going to Nedrigailov on the left side to the Romny and Konstantinovskaya roads, which go from Romny to Olshantsa.” Further, the same as in Kireev’s extract. End: “and in Korenevsky and Kozelsky and in Grinevsky forest, flog them with the Nedrigailovtsy children of the boyars and with the Cossacks in general.” “This inscription on that land of theirs was given to them in Moscow in the summer of February 7164 on the 6th day.” On the back it is written: “Secretary Ivan. Posted by Vaska Semyonov.” No. 3. A charter addressed to Prince Romodanovsky dated October 25, 1669, which we placed above, as well as the accompanying painting of the utensils granted by Tsar Alexei. No. 4. Letter from Tsar Alexei dated March 30, 1674, to Nedrigailov Semyon Akimovich Annenkov, on the complaint of Nedrigailov priest Leonty Alekseev, with an order to find out whether part of the granted land was taken away by the Nedrigailov Cherkassy, and if this turns out to be fair, it is also true that the Yablonskaya tract Luke will remain in no one's possession, this tract will be allocated in favor of the clergy of the Nedrigailovskaya Church of the Intercession. No. 5. A search for church land and Yablonskaya Luka, carried out as a result of the royal charter by Ivan Vasilyev Dolzhikov on November 30, 1675, which confirmed the report of priest Leonty Alekseev. During the search, those interrogated were interrogated and shown “according to the holy, immaculate, gospel commandment of the Lord: to her, to her, in truth” - a) “Nedrigailov nobles and boyar children Stepan Filimonov Annenkov, Fyodor Volodymerov son of Golikov” and others; b) “Nedrigailov gunners” and boyar children, between the latter “Sukhotiny”. No. 6. Extract from the land survey book, given on December 1, 1675 by Dolzhikov to priest Leonty about the Yablonskaya bow assigned to the clergy. “In the summer of December 7184, on the first day of the Sovereign Tsar and Grand Duke Alexei Mikhailovich of all great and small and white Russia, the Autocrat, a letter from the rank of clerk Vasily Semyonov and according to the ordered memory of the governor Semyon Akimovich Annenkov, Nedrigailovets Ivan Vasiliev, son of Dolzhikov, gave an extract from the measured and refuse books the refusal of his own and the measure of the city of Nedrigailov to the cathedral church of the Intercession of the Blessed Virgin Mary, priest Leonty Alekseev, who in the current year of November 184, on the 30th day, measured and refused in the Nedrigailovsky district the tract Yablonskaya Luka from the mouth of the Popadya river up to the Sula River from the forest with forest and hay fields to a dry valley, and according to that tract in There are seven dessiatines of the Yablonka forest, six dessiatines of hay meadows, thirteen dessiatines of both forest and hay meadows for the cathedral church for the building,” and so on. No. 7. Request from July 17, Nedrigailovsky priest Ivan Mikhailov to Tsars John and Peter to strengthen his garden space “in a tract on the outskirts of the Berezovka River,” given to him in his will and interrogation of the testator’s widow, who confirmed the words of the priest. No. 8. Charter of Tsars John and Peter and Princess Sophia dated April 15, 1688 addressed to Nikifor Vasilyev Korenev, which followed the request of the Nedrigailovo priest Ivan Fedorov to approve for him all the granted lands and a mill on the Olshanka River. No. 9. Letter from Tsars John and Peter and Princess Sophia dated July 1, 1688 addressed to the same Korenev, on the complaint of priest Ivan Fedorov with an order to find out whether part of the church land was taken from the Nedrigailovsky Pokrovsky clergy, and if this turns out to be fair, to give him the tract from the Torkmyshevka river along the Sula river to the Popadya river. No. 10. Search for Lyubim Timofeev Kozhenovsky in November 1688 for church land, made as a result of a decree, based on the complaint of priest Ivan Fedorov. No. 11. Allocation of land to the Nedrigailov clergy by Korenev in November 1688, as a result of the royal decree and at the request of priest Fedorov. “In the summer of November 7197, by decree of the Great Sovereigns Tsars and Grand Dukes Ivan Alekseevich, Peter Alekseevich and the Great Sovereigns, Blessed Princesses and Grand Duchess Sofia Alekseevna, of all Great and Lesser and White Russia Autocrats, and by letter from the rank of clerk Lyubim Domnin and detective Flora Vasilyevich Korenev made a refusal book, according to the refusal and the department and investigation of Nedrigailovets Lyubim Timofeev's son Kozhenovsky, and the orderly hut of the clerk Epifan Zolochev against the claims of the Nedrigailovsky Pokrovsky priest Ivan Fedorov about the taken away church land and against the taken away church land, which is from the Torkmyshevka river along the Popadya church river land and to the dry valley going from Nedrigailov to the village of Olshana to the river on the left side and against the taken away church land Nedrigailovtsy, nobles and boyar children and gunners: Luka Afanasiev son of Kotelnikov, Vasily Anisimov son of Pashkov, Kozma Tikhonov son of Kozhenovsky, and others and gunners: Stepan Borisov, Semyon Dragonin, and Mikhaila Pleskanov, Evdokim Nedorostov, Larion Poshutilin, Evfim Poshutilin, Ilya Lebedev said according to the holy, immaculate Gospel commandment of the Lord, the hedgehog! to her! the truth is that in the past in the year 157 of the return and against individual books of Demetrius, the Nedrigailovsky field of the cathedral church of the Intercession of the Blessed Virgin Mary was measured out and separated, and in the chapel of Basil of Caesarea to the priest Alexey Vasiliev, and the sexton Dimitry Alekseev, and that land was taken away and given to the Cherkasy people, and against the church land for the church nothing was given, and we are talking about that we know for sure, and for which land is against the taken away, that from the Torkmyshevka river and along the Popadya river to the church land and through the Popadya river to the dry valley, going from the city to the village of Olshanu on the left side to the Sula river and down the Sula river the left bank to the Torkmyshevka river and that land has not been given to anyone before and in the dachas is not registered for anyone, lies in the wilderness, but According to the estimate and according to the measure of that land there will be six quarters. And by decree of the Great Sovereigns and Grand Dukes Ivan Alekseevich, Peter Alekseevich and the Great Empress, the Blessed Tsarevna and the Grand Duchess Sofia Alekseevna, all great and small, white Russia, Autocrats and by letter from the rank and by investigation and by department and according to the measure of Nedrigailovets Lyubim Timofeev’s son Kozhenovsky, and the order hut of the clerk Epifan Zolotarev that land that from the Torkmyshevka river through the Popadya river along the dry valley going from Nedrigailovo to the village of Olshane along the Olshanskaya lower road, to the Sula river on the left side and from the dry valley down the Sula river to the Torkmyshevka river, the Sula river on the left bank and up the Torkmyshevka river to Olshanskaya the lower road and he, priest Ivan Fedorov, will own that land and the mansion forest and wood cutting, and mow hay, and along the Sula River on the left side to fish and own all kinds of land by order of the great Sovereigns, and from that in the Church of the Intercession of the Most Holy Theotokos to serve and pray to God for their great Sovereigns.” And according to the sheets of paper: “Nikifor Korenev had a hand in these rejected books.” No. 12. Korenev’s report to the Tsars and Tsarevna on the final allotment of land to the Pokrovsky clergy according to their decree. No. 13. Extract from the books of the surveyor of the steward of His Royal Majesty Zamyatny-Leontyev, and Fyodor Myakinin, and clerk Grigory Pyatova, in Moscow with the ambassador's order, about the boundaries of Putivl, and other Ukrainian cities. “Every good deed begins and is accomplished in the name of the Most Holy Consubstantial and Indivisible Trinity, who is our God, about Him we live and move, and with His blessing we want this work to continue. By the grace of God, the Great Sovereign Tsar and Grand Duke Alexei Mikhailovich of All Russia, Autocrat, Vladimir, Moscow, Novgorod, Tsar of Kazan, Tsar of Astrakhan, Tsar of Siberia, Tsar of Pskov and Grand Duke of Tver and Gorsk, Perm, Vyatka, Bulgarian, and other Sovereign and Grand Duke Nova, the cities of Nizovsky lands, Rezansky, Rostovsky, Yaroslavl, Beloozersky, Udorsky, Obdorsky, Kondinsky, and all the northern countries of the ruler and Sovereign of Iveron, the lands of the Kartalin and Georgian Kings, and the Kabardian lands of Cherkassy and mountain princes, and many others States of the Sovereign and the owner of His Tsar's Majesty, boundary judges and His Tsar's Majesty's steward and governor of Kashchanskaya and the city of Sevsk and Komaritsky volosts of the dragoon formation, governor Zamyatnya Fedorovich Leontiev, I of the Tsar's Majesty, clerk Grigory Pyatova, that according to the treaty of the Tsar's Majesty's father, of blessed memory of the great Sovereign Tsar and the Grand Duke Mikhail Feodorovich of All Russia, the Autocrat, His Tsar's Majesty, the great ambassadors of the boyar and governor of Suzdal, Prince Alexei Mikhailovich Lvov of Yaroslavl, and the Duma nobleman and governor of Alatyr, Grigory Gavrilovich Pushkin, and the clerk Mikhail Dmitriev, son of Voloshchenkov; as they agreed, being in Poland and Lithuania, with the most eminent and great Sovereign Vladislav the fourth, by the grace of God, the King of Poland, and the Grand Duke of Lithuania, Russia, Prussia, Khomont, Masovets, Kiev, Volyn, Podolsk, Smolensk, Podlyatsky, of Chernigov, Polotsk, Vitepsk, Mstislav, Livland, Eltin, and others, and the Swedish, Kgdsk, Vondal, Dudichna, the king of the prince of Livland, and others of His Royal Majesty span for the sake of the Polish crown, and the Grand Duchy of Lithuania, with the priest with Andrei Shondrinsky, the biskup of Poznań, with the klepper Dengof, the voivode of Siradsky, Laski, Boleslavsky, Rodom, Sakalsky, the headman with Yakov of Sovezhsky, and the Russian voivode of Krasnoslav and Yaroslavl, the headman Stimosh Sapega na olshanekh, the voivode of Novgorod with Nikolai Avramovich at Vorny, the governor of Mstislav, Starodub and Medinsky, the headman with Yuri and Tonchina of Osolinsky, with the prince of the Roman kingdom with the great chancellor of Korunny Bytlovsky, Lyubochevsky, Lyubovsky, Ridtsky, Adzelsky. The headman with Adam said Kazanovsky, the court marshal of the Corunsky Borisovsky, Kozenevsky, Solopetsky, Novotarsky, Rumensky, Belsky. The elder with the priest Francis Dolmat and Sapkowski, referendar and clerk of the Grand Duchy of Lithuania, the provost of Velen and Krakow, and the city with Jan Kunovsky, secretary and nobleman of His Royal Majesty, gathered between the Tsar's Majesty the cities of Putivl and Gorodishche; and the Royal Majesty of Chernigov and Cherkassy, ​​and other Polish cities. His Royal Majesty is clearer than the noble sir; and with the great ambassador and commissar of the Polish Coruna, and with Adam Sventoldich, Kisil Kashtelan, general of Kyiv, Zhitomir, Ovrutsk; the headman of Nosov, who, according to the eternal completion of this, was previously a commissar of the Korunna, and other His Majesty and all the speeches of the Polish-Lithuanian Commonwealth of the Polish Koruna, and the Grand Duchy of Lithuania, carried out the boundary work, the boundaries of the Korunna and the giving of the settlements towards the Tsar's Majesty, and then the entire boundary matter to the end, and having given the fortifications, go to him To the Tsar's Majesty to Moscow in the great aftermath, and having gathered for the former kiss of the cross, and we spoke in favor of the fortifications of the Tsar's Majesty in the direction from the side of the Royal Majesty to the side from the side of the Royal Majesty, namely: about Nedrigailovo, about Gorodets, about Kamennoe, about Akhtyrskoe, about Aleshanskoe, on which there were Polish and Lithuanian people settled again. And about the meeting places, and about the completion of the boundary work, they sought the boundaries between Putivl and Novgorod Seversk, and Chernigov and Cherkassy and other Polish cities, both great Sovereigns, with a final charter. And according to the agreement of the Tsar's Majesty, the great ambassadors and lords of the Polish Koruna and the Great Duchy of Lithuania, accepted the Tsar's Majesty's lords in the direction of the Royal Majesty from the side, from the hands of His Royal Majesty, the noble lord and great ambassador of the Polish Koruna, Adam Sventoldich Kisel Kashtelyan, general of Kiev, Zhytomyr, Ovrutsky, the headman of Nosovsky, the Nedrigailovsky settlement on the Sula River, the old settlement on the Putivl side, and the new fort, and the earthen rampart across the river beyond the Sula, and the settlement settlement on both sides of the Sulla River; and in the district on the same Sula River, on the side on which the fort stands, two versts above Nedrigailov, the village of Karmyshevka, and the village of Tsybulina, five versts above Nedrigailov on the river on the Sula on the Putivl side, with lands and forests, and with waters, and with mills, and with all sorts of land; The Kamennoye settlement on the Psle River, driving from Putivl to Pslu on the Putivl side. Yes, to that fortification there is a stone settlement, one and a half miles above that fortification, with lands, and forests, and waters, and with mills, and with all sorts of land; The ancient settlement of Akhtyrskoye, a fort on the Vorskla River, traveling from Putivl on the Putivl side with lands, and forests, and waters, and all sorts of land; The settlement of Oleshanskoye on the Olshana River, and on it there are two forts with lands and forests, and waters, and with mills and with all sorts of land. Yes, in addition to the agreed embassy records, the sitting places were taken by the Tsar's Majesty's side from the side of the Royal Majesty along the boundary line, on the river on the Sula at the mouth of the Oleshenka River, five miles above Nedrigailov, the fort and the settlement of Olshany with lands, and with forests, and with waters, and with a mill and with all sorts of land. Yes, beyond the river behind Pslom, opposite the Kamennaya settlement and opposite the Kamennaya Settlement, on the river on Bobrik there are two Bobrovsky forts with a settlement, and with settlements, with lands, and with forests, and with waters, and with a mill, and with all sorts of land; Yes, above the Kamennago fortification, five miles beyond the river beyond the Psl on the river on the Psl, there is a small river, the village of Budelevka with lands, with forests, with waters, with a mill and with all sorts of land. And having taken the fortifications and the newly-meeting places of the Tsar's Majesty aside, from the side of the Royal Majesty, we spoke to him as a nobleman with the lord, and with the boundary judges of the royal majesty, Stanislav Penchinsky, the zemstvo judge of Chernigov, and with Yan Penchinsky we will subjugate the new city of Seversk and with the captain of the royal Majesty about the completion of the survey work, and arranged these topics in places that are described precisely in the contractual records, and Inda, after searching on both sides of the old residents, the lines from the previous land survey in 154, from the Prilutsk road, from the koptsy, along the straight line of the steppe about a mile to the koptsy, on the left side are the tsar’s majesty’s kopeks, and on the right side are the royal majesty’s kopeks. And from those two kopts you go straight about a mile and a half from the Tsar's Majesty's kopts, and on the right side is the Royal Majesty's kopts. And from those kopts, a mile away, there is a large aspen tree, and about the Royal Majesty’s aspen tree is to the side. And from that kopts you go two miles, two kopts are close to the roads that go from Putivl to the Lithuanian city of Krasnaya. And from those kopts, traveling four miles straight across the steppe, who travel from Putivl abroad to the city of Romen, two kopts. And from those kopts, driving along that road about three miles above the meadow, two kopts; against those two spears in the direction of the Tsar's Majesty in a shootout, two birch trees. And from those koptsy we drove about two versts, having crossed a ravine, into a shootout, two koptsy. And from those koptsy we drove about two or two versts. And from those kopts, going downhill for about a mile, the top of the dry rum, down on the valley opposite the Thorn Tops, two kopts, and the Thorn Tops and the Tern River, in the direction of the Tsar's Majesty. And from those two kopts, driving about half a mile through a ravine, two kopts, in one kopts in the direction of the royal majesty, a wooden cross was erected. And from those koptsy we drove about two versts, two koptsy, and against the koptsy in the direction of the Tsar’s Majesty there was a birch stake and a mound Boiled into a shootout. And from those koptsy we drove about two versts, between Belago birch trees on two mounds, two koptsy. And from those kopts, driving about three versts on the Big Kurgan, a common kopets. And from that common kopts, driving about two miles across the Bezhevskaya peak, there are two kopts on the road. And from those kopts from the top of the Bekhavskago swamp, driving a mile away, there are two kopts on the steppe. And from those koptsy, half a mile to the ravine and to the swamp, and the ravine and the swamp are a mile away. And from the top of the swamp and ravine, about half a mile away, there is a large old mound, on it there is a large common tip. And from that common tip to the top is Malye Usi, about half a mile, and up Malye Usi, about half a mile, and up to Malye Usi, two tips. And from those kopts from the top of the small Usya, to the bottom of the small Usya river, about five miles, to the mill. And in that mill there are millstones and six mortars. And from the small Usoy mill down to the Sulla River, it is about two miles away, where it flows into the Sulu River. And from the Prilutsk road, to the top of the dry Romny, and through the top of the dry Romny, and to the top of the small Usya, and along the small Usya river to the mill. And from the mill down the small Usoy to the river Sulla, where the small Us flowed into the river in Sulu, on the left side is the land and lands of the Great Sovereign Tsar, and the Grand Duke Alexei Mikhailovich of All Russia, the Autocrat, and many states of the Sovereign and owner, His Royal Majesty Putivl; and on the right side is the land of the most eminent and great Sovereign Vladislav the fourth, by the grace of God, the King of Poland, and the Grand Duke of Lithuania, and other His Royal Majesty of Chernigov and Cherkasy district. And the river Us, and the mill on it in half, half the river and the mill of the Tsar's Majesty, and the other half of that river and the mill of the Tsar's Majesty. - And from all the cops and from the mill, against the mouth of the small Usi river, crossing the Sula River, and from the Sulla River through the valley and rust. And on that rusty patch on the left side are the tips of the Tsar’s Majesty, and in it there are birch bark; and on the right side is the kopets of the Royal Majesty, and to those kopts from the Sula River, which is opposite the mouth of the small Usi River, is a fathom. And from those spears straight to the oak tree, and on it there is a line, and next to the oak on the left side, a common pit of the Tsar's Majesty and the Royal Majesty, and skulls and bones are placed in it. And from that oak and kopts, on the bank of the Nedrigailovka River, is the kopts of the common Tsar's Majesty and the Royal Majesty, and in it is strewn coal, and birch bark, and bones, and skulls. And from that tip, crossing the Nedrigailovka River, onto an old mound, and a new pit was poured on it. And from that mound there is a field of two kopecks, and from that kopts, to the common kopeck, which is near the valley, and from that kopts, to the kopeck, which is above the spoon, and coal is poured in it. And from that valley across the road, which is the road from Nedrigailovo to Berestovka, on the left side is the Tsar’s Majesty’s pit, and on the right side of the road is the Royal Majesty’s pit. And from those kopts between the wide valley, having ridden the entire valley, on top of that valley there was a common kopt. And from that kopets across the road that travel from Nedrigailovo to Berestovka, and having crossed that road, there is a kopets by that road. And from that koptsa there are two kopts in the field near the valley that goes to Sula. And from those spears there are two spears on the left. And from those koptsy there are two koptsy in the field opposite the Dubrovka, and that Dubrovka moved to the side of the Tsar's Majesty. And from those cops through the swamp to the vivarna mound. And from that Vivarenna mound to a smaller mound. And from that smaller mound, having crossed the Gadyatskaya road, two kopts. And from those kopts, having crossed the Khorolskaya peak, two kopts. And from those kopts, having crossed another peak, Khorolskaya, two kopts. And from those kopts and from the top of the field, two kopts. And from those kopts, before reaching the valley, there are two kopts. And from those koptsy, having moved the log to the mound, two koptsy. And from that mound to a deep ravine, and Lithuanian people call it a steep ravine. And from that I can see two oaks, on an oak there are two faces of the Tsar’s Majesty; and near that oak tree there is a copse, and that oak of the Tsar's Majesty is to the side, and on the other oak there is the face of the Tsar's Majesty; and near that oak tree there is a coppice, and that royal majesty oak tree is to the side. And from those two oaks, walking through a deep ravine, and coming out of a deep ravine, two spears. And from those kopts, walking near a deep ravine on the left side, and crossing the spoons, there are two kopts. And from those koptsy, going to the Grunya River, leaving the old hems of the Tsar's Majesty aside, two koptsy. And from those kopts directly across the Grun River, and beyond the Grun River there are two kopts. And from those koptsy on the old mound, and on that mound two new koptsy were made. And from those kopts through Krasnaya Dubrovka, and through the buirak, to the oak tree, and on the oak there is an edge, and near the oak the kopeck is shed. And from that oak tree and from the kopts, through the ravine and through the swamp to the Old Kurgan opposite the Vivarennago mound, leaving that Uprooted Kurgan of the Tsar's Majesty to the side, there are two koppies on it; and from that mound and from the kopts through the log there are two kopts, and from those kopts, having arrived at the swamp, two kopts, and then the swamp goes into the Grun River, and having crossed that swamp by the road that goes from Gadyach to Azak, and to Bork Zhilipovka, leaving it all in the direction of the royal majesty, two kopts. And from those koptsy, having crossed the road by which they go from Borku to the Kamenny settlement, there are two koptsy near that road. And from those koptsy, having crossed the road that they use to travel from Tsepki to the Kamennoe settlement, and by that road there are two koptsy, and from those koptsy, through the road by which they go from Gadyach to the Kamennoye fortified settlement, and having crossed that road against the old mounds, there are two koptsy, and from those koptsy there are two oak trees, and from those oak trees and from the koptsy to the Psla River, near the Psla River on the bank, there are two koptsy, and between the koptsy there are two oak trees. the edges of the oak are cut. And from the Sulla River to the Psla River, on the left side the land and lands of the Great Sovereign Tsar, and the Great Prince Alexei Mikhailovich of All Russia, the Autocrat and many states of the Sovereign and Possessor, His Royal Majesty of Putivl; and on the right side of the land and lands of the most eminent and great Sovereign Vladislav the fourth, by the grace of God, the King of Poland and the Grand Duke of Lithuania, and other His Royal Majesty of Chernigov and Cherkasy district; - and having crossed the Psiol River past Podolkova, there are two spears above Psl. And from those koptsy, having gone to the elm, on the left side there is a Russian word: Tsy, and on the right side on the volkha, lead the royal majesty. And from those koptsy, and from the elm and from the volkha, having gone across the small Bobrik river to the village of Bobrik, and the city of Bobrik in the direction of the Tsar's Majesty, and from those edges in the wool of versts. From those koptsy, I went straight to Dubrovka for about half a mile, two koptsy. And from those koptsy, I drove along the oak road for half a mile, to an oak tree, and on it on the left side there was a line, and on the right side there were Polish leads. And from that oak tree, going to the road that runs from Gadyach to Bobrik, there are two butts between the oak trees. And from those koptsy, having gone along the oak tree, there are two edges on the oak tree, on the left side there is an M. edge, and on the right there are Polish leads. And from that, we drove straight along the oak road, passing the pine forest in the direction of the Tsar’s Majesty to another road, Gadyatskaya, which from Bobrik is close to the birch trees and oak trees, two kopecks. And from those koptsy, leaving the oak grove between the birches, two koptsy. And from those kopts, having driven across the field, there were two small beavers between the fields. And from those kopts, going straight through the sown field of the road through the steppe, through the Motinskaya road that travel from Lyutenka to Bobrik, walking along the road, and driving from the hem to the mountain, in the steppe above the forest on the right side, two kopts. And from those kopts through the valley, leaving from that valley the Dubrovka in the royal direction, and going up the mountain from the steppe, two kopts. And from those kopts across two roads, to the top of the forest, that going along above that forest to Bobrik, having crossed the valley, and the top of the forest and the valley, two kopts. And from those koptsy, having crossed the Gadyatskaya road that go to Bobrik, on the steppe there are two koptsy not reaching the Grunskaya peak. And from those kopts, having crossed the Grun peak below the forest, and, having crossed the valley, two kopts on the mountain. And from those kopts to the Grunskaya forest, the Tishenskaya steppe straight up the Grunskaya peak, there are two ends. And from those kopts, to the river Grunya Tishinskaya, and in the river Grun there are two kopts. Having crossed through the swamp and through the mountain, up the top, and, having passed two bairaks, and coming out of the top, on the mountain, on the left side, there are two kopts. And from those kopts along the tops of the Grune River, and having crossed the valley below the forest, from two mounds I did not reach another valley, two kopts. And from those kopts across the road and the valley, and from the valley between the forests to the mountain from the oak tree, there are two kopts. And from those cops, leaving the aspen bairak aside the Tsar's Majesty; and, having crossed the road that they travel from Zenkov to Khomenskoye and to Belgorod, and to other places, the Royal Majesty’s people, and near the road between the forests, two spears. And from those kopts, having crossed the valley, on the left side of the forest there are two kopts in a field, close to a mound and an oak tree. And from those kopts between three graves to the river Grune Cherkaska, and before reaching the river, there were two kopts. And from those kopts across the Grun River, below the Bogdaneva Sich, there are two kopts. And from those cops from the clearing, straight through the Bukreevsky forest, and went to the forest, there are two edges on two oak trees, on the left side of the Tsar's Majesty, and on the right side of the Royal Majesty there are Polish leads. And from those edges, having left the forest, on the left side there is a linden edge, and on the right side there is a maple edge, and between the linden and maple, there is a dry oak stump. And from those edges, having arrived at the path that came from the left side, you can’t reach Zhuravnaya Polyana, on the left side there is a linden edge, and on the right side there are Polish leads. And from those edges, walking through the Bukrimovsky forest opposite Zhuravnaya Polyana, on the left side there is a linden edge, and on the right side there are Polish leads. And from those edges, going to the peaks through the forest, which went to Vorskle and Grun, on the left side there is a linden edge, and on the right side there is a maple edge. And from those edges there is a controversial graben, between the top of the top that goes to Vorsk, and the others to Grun, on the left side there is a edge on the maple, and on the right there is an edge on the oak. And from those edges, going through the forest to the top, which is on the right side, there are two edges on two linden trees. And from those linden trees, walking through the forest, and driving up a path that came from the left on both sides of the path, on the left side there was an edge at the end, and on the right side there was an edge on the linden tree. And from those edges, walking through the forest, leaving a path to the right, crossing a small valley, there are two edges on two linden trees, and against those linden trees on the left side there is a valley, and going through the valley on the left side, there is an edge on a birch, and on the right side there is an edge on a maple, and from those edges, going through the forest near the same valley, on the left side there is an edge on an oak, and on the right side there is an edge maple edge. And from those edges, driving down onto a path that came to the right, on both sides of that path, on the left side there was a linden edge, and on the right side there was a maple edge. And from those edges, walking straight along the path, there is an edge on two oak trees. And from those oaks, walking through the forest at the top of the mountain peaks, near a birch tree on two old oak trees, on the left side you lead. And from those oak trees there is a path downhill to a spring, and in that spring there are two aspens on two sides. And from those aspens down that valley to the river Vorskla and to the Skelskie mountains, and on the Skelskaya mountain there is a rampart from the forest of the Old Fortress, and in the same fortification, at the end of the mountain above Vorskla, there are eleven pine trees, and above the pines and above the river Vorskla there are two great native stones, at the end of the mountain on the left side there is a stone in the direction of the Tsar's Majesty, and on the right side there is a flat stone of the Royal Majesty, and in the Bukrymovsky forest there is a glade called Zhuravna, and there is a bud, where the burnt sang, in the direction of the Royal Majesty. And having crossed Vorsk from the Skelskie Mountains, as it is written in the Treaty of Warsaw, a direct route to the Muravsky Way to the Kotelyovka River, and to the Vyvarenny mound, to Kalataeva Gatka, which is on the Merle River. And beyond that gate and Merl, Muravsky Way; and along that Kalantaev gatka, as it is written in the final records, the old residents, with their kiss on the cross, passed away the Putivl district, according to the records of the eternal end, and here the Korun line died, blessed be the name of the Lord, from now and forever. The boundaries were brought, behind the kiss of the cross, from the mouth of the Malaya Usa, through Sula to the river Psla, old-timers kissing the royal majesty on the cross; and from Psla to Vorskla, and to the Muravsky Way, the old-timers of the Tsar's Majesty are also kissing the cross. On the left side is the land and lands of the Great Sovereign Tsar, and Grand Duke Alexei Mikhailovich, All Russia Autocrat, and many states of the Sovereign and owner, His Tsar's Majesty Putivlsky district; and by right the land and lands of the most eminent and great Sovereign Vladislav the fourth, by the Grace of God, the King of Poland and the Grand Duke of Lithuania and other His Royal Majesty of Chernigov and Cherkasy district. - And that’s why they laid the edges of the border, and the cops dug, and all kinds of tracts, rivers and streams, and all sorts of signs along that line, as described above in this entry, after that divorce of our Great Sovereign Tsar, and the Grand Duke Alexei Mikhailovich of All Russia, the Autocrat, and many states of the Sovereign and Possessor, His Royal Majesty of Putivl to the governors, and to all people, to hold firmly, unbreakably, and not to cross those boundaries and boundaries, as described in this record; and the Novgorod of Seversk, Chernigov and other Polish and Lithuanian cities of the lands, to Putivl, and to other Tsar Majesty's cities in the districts, do not develop across that border, and do not intercede; and do not commit violence to anyone, the Royal Majesty; both arable and non-arable lands; hay fields, and fishing grounds, and waters, and forests, and pastures, and beaver and other wild animals, and any lands across the border, do not accept, and do not own any lands. Likewise, the most dear and great Sovereign Vladislav the fourth, by the grace of God, the King of Poland, and the Grand Duke of Lithuania and other His Royal Majesty Novgorod of Seversk and Chernigov and other cities, governors and clerks, through those boundaries and boundaries, as described in this record, do not transgress: and our great Sovereign Tsar, and Grand Duke Alexei Mikhailovich of all Russia, Autocrat, and many states, Sovereign and owner, His Royal Majesty of the land of Putivl, and other cities and districts; and the settlements of Nedrigailovsky, Gorodetsky, Kamennago, Akhtyrskago, Olshansky; and those fortifications, and other lands of the Tsar's Majesty, to Novogorod Seversky and Chernigov, and to other cities through that described border, as it is written in this entry, do not cross; and do not develop the lands, and do not intercede; and violence will not be repaired by anyone; and lands of arable and non-arable land, and hay fields, and fishing grounds and waters, and forests and pastures, and beaver and other animal runs, and any land across the border, do not accept, and do not own any land; and both sides set the boundary in the same way as we, judges of their great States, wrote and decreed among ourselves in these treaty boundary notes. - And from which side, someone will cross the border, arable fields, or berms, and hayfields, and fishing, and some other lands, will begin to own, or someone will begin to spoil the border, and the great Sovereign Tsar, and the Grand Duke Alexei Mikhailovich of All Russia, the Autocrat, and many states of the Sovereign and the owner, His Tsar's Majesty, the Ukrainian governors, and all the commanding people who will be in Putivl and in other cities. Also to the most eminent and great Sovereign Vladislav the fourth, by the grace of God, the King of Poland and the Grand Duke of Lithuania and other His Royal Majesty Ukrainian Novgorod, Seversky and Chernigov and other cities, governors and elders, and sovereigns, and all the commanding people who will be in those cities; agree among ourselves: send good people from yourself to those places, and tell them about those insults and untruths, find out, and on which side the guilty one is found, and inflict punishment on the guilty person according to his guilt, and execute him for great faults; so that between the border places, there is no theft and untruth; and by untruths, the Sovereign’s eternal end, which is the eternal end that both Great Sovereigns committed; and through both great ambassadors - the Tsar's Majesty the boyar and the governor of Poland. Theodore Ivanovich Sheremetov and the boyarinage and the governor of Suzdal, Prince Alexei Mikhailovich Lvov of Yaroslavl, and his comrades; and the great ambassadors under the agreement of the boyarinage and the governor of Suzdal, Prince Alexei Mikhailovich Lvov of Yaroslavl and his comrades, the Royal Majesty with the great ambassadors, with Jakub Zhadin, the governor of Kheminsky and Poznan, and his comrades; and after that, both those and the gentlemen rejoiced at the Coruna of Poland and the Grand Duchy of Lithuania with priest Andrei Szoldrinsky Biskup of Poznan, with comrades; and the present of both great Sovereigns, the Tsar's Majesty and the Royal Majesty to the former eternal completion, we confirm: which was carried out by the Tsar's Majesty through the great ambassadors, the boyar and the governor of Vologda Vasily Ivanovich Streshnev, and his comrades; not to disturb or tear apart. - And where, in which places, lands and all kinds of land, we are both boundary judges, demarcated and separated; and in those places and boundaries, they ordered, signs should be made; and where any sign along the boundary was made, and then everything is described in the record, above this specifically. And those old-timers from the lords were at the land survey, and those old-timers’ names were all written down at the land survey.” The names of the old-timers follow. Further: “And to this boundary record, for the greater affirmation that, as in our contractual records it is written strong, and standing and indestructible, without any cunning or deception, we are detained, we are the Great Sovereign Tsar, and the Grand Duke Alexei Mikhailovich of All Russia, the Autocrat, and many states of the Sovereign and Possessor, His Tsar's Majesty are the boundary judges, steward and governor Kashinsky, and the cities of Sevsk and the Komarinsky volosts of the dragoon city voivode Zamyatnya Teodorov Leotyev, and I am the Sovereign Majesty nobleman Theodor Mikhailovich Makinin, and I am the Sovereign Majesty clerk Gregory the fifth; the most eminent and great Sovereign Vladislav the fourth; By the grace of God, the King of Poland and the Grand Duke of Lithuania, and other His Royal Majesty with the noble Lord Radny, and the great ambassador of the Polish Coruna, with Adam Sventolnich Kisil Kastelan, General of Kyiv Zhitomir Ovrut Headman of Nosov; Yes, with the boundary judges Stanislav Penchevsky, the zemstvo judge of Chernigov, with Yan Penchinsky, the sub-chair of the Novgorod captain of the royal majesty, according to this agreement of ours, we added our hands to this record and attached seals, so that in the future it would be strong and indestructible. Written in the year seven thousand from the foundation of the world, one hundred and fifty-five, in the month of July, the third and tenth day.” On the river Aleshne, 55 versts from the mountains. Sum and 40 from Lebedin. In brief notes written on one book by Hieromonk Joasaph (in the world Ivan Semyonovich), hegumen of the St. Michael's Monastery, we read: “In 1609, the Olsha Cossacks with the Cossacks of the villages of Settlement and Bobrik, collapsed in Veprik violently with the elders Kisly, Manil and Sych, and others Before the collapse, Colonel Samoilovich stayed with Gadyach and fought at Kolomats.” Thus, the Olshansk Hundred existed even under Hetman Peter Sagaidachny. After the demarcation of the borders between Russia and Poland in 1647, Poland took over the possession of the Moscow Tsar “at the mouth of the Olshanka River, five miles above Nedrigailov, the fort and settlement of Olshanaya.” Consequently, in 1647, both a fort and a settlement existed on the Olshana River, and therefore this area was inhabited long before the Cherkasy people began to move from the banks of the Dnieper under the rule and to the lands of the Moscow Tsar. A mile from the current settlement of Olshanoy, the Popadya River flows into the Sulu River. In another place we explain that here we must assume the city of Popash, known from the chronicle back in 1147, an ancient Russian Orthodox city. It is known about the Cherkasy Olshana that when the sufferers of the union moved to the deceased lands of the Moscow Tsar, the Olsha hundred, which then increased, became part of the Sumy Sloboda regiment. Subsequently, part of Olshanka with a significant amount of wild land (where the Kozelskoye farm is now, 8 versts from Olshanoy) was granted eternal hereditary possession to the centurion Stepan Pustovoitov, whose heirs, Major General Shatova and titular councilor Ternovskaya, still own the granted estate. Based on the monuments we have exhibited about ancient Olshana, there is no doubt that the church in Olshana existed even before 1609. There is news that one of the Cossack elders, in gratitude for the fact that God delivered Olshantsy on the day of the Apostles Peter and Paul from the devastation of the Tatars, built a small wooden church in Olshanaya, near the road, in the name of the holy Apostles Peter and Paul. This church, the legend also says, was plundered by the Uniates and therefore remained desolate, and the priest was taken to another place. When was this? – the news does not show. According to legend, the centurion of the Olsha hundred, Mikhail Shulga, built another church in the name of St. Archangel Michael with a chapel in the name of the Apostles Peter and Paul, and the Petropavlovskaya was dismantled. This two-altar church stood for no more than ten years and was burned by a thunderclap. After this misfortune, not far from the previous one, a new church was built in the name of St. Nicholas. Tsar Peter I listened to divine services in this church, and afterward dined in the house of the regimental judge Ivan Pustovoytov. Over time, this St. Nicholas Church fell into disrepair. Residents of the Olshana settlement, without destroying the old one, built a new one in the name of St. Archangel Michael with the chapel of Peter and Paul. During the construction and decoration of the St. Michael's Church, the main trustee was Shulgin, a descendant of Shulga, who built the first St. Michael's Church in the Olshanoy settlement. The currently existing St. Michael's Church is wooden, on a stone foundation, again converted from an old wooden one with the same bell tower in 1781. In 1827, landowner Anastasia Pustovoitova, in the fence of St. Michael's Church, built a small stone church in the name of St. Martyr Sergius and Anastasia, over the tombs of their relatives. The peasant Hierotheus of Podolyak, grateful to the beneficial Providence of God, made various offerings to the church of God for 2000 silver rubles. He bought a gospel in a silver frame of excellent workmanship and a bell of 104 poods, which, due to its excellent ringing, is considered a rarity in the region. Wonderful books of the church: the gospel of the Moscow press of 1641, the gospel “with verses and chapters first published” of the Moscow press of 1657, the Lenten triodion of the Moscow press of 1710, 1724, the akathist of the Kiev press of 1748, the service book of the Chernigov press of 1746. In 1668, the Olshantsy, together with the Nedrigailovtsy and Ternovtsy, were involved in deception by the cunning of the traitor hetman; but, yielding to violence, they soon confessed to the Tsar, and the Tsar forgave them. “Rock of 1708 The Swedes on horseback and on foot dispersed the entire Olshana settlement, and the Cossacks fought battles with the Swedes all the way to the Settlement, and there was no mercy for the Swedes to anyone.” In 1774, as a result of drought, there was a large shortage of grain; and besides, there were fires in Olshanskaya. In 1783, the settlement of Olshanaya burned for almost a whole day, from July 21 to noon on the 22nd. In memory of this terrible disaster, the day of Mary Magdalene is still celebrated in Olshanaya with special reverence. The entire part of the Olshanskaya settlement, called Zagrebelye, then burned to the ground. The year 1831 is memorable for cholera, which exterminated 93 males, 106 females, and a total of 199 people in Olshanaya in one month. The years 1835 and 1839 were marked by a shortage of bread, which resulted in high prices for bread, and many were forced to eat acorns, leaves and bark. In 1848, 110 men and 117 women died of cholera in the Olshanoy settlement; and as a result of the drought, there was a failure of the grain harvest and a great shortage of feed for livestock, as a result of which in 1849 almost two-thirds of the livestock died in Alder. According to the confessional record for 1755, the Olshansky Church lists parishioners as 780 men, 815 women, including serving Cossacks 318 men, 287 women, Polish-Lithuanian Commonwealth 457 men, 527 women. gender, then there were parishioners: in 1770 1589 men, 1697 women, in 1790 1985 men, 2111 women, in 1810 2057 men, 2267 women, in 1830 2459 men, 2637 women, in 1850 2333 men, 2641 women floor. In the parish of the Olshanoy settlement there are significant monuments of antiquity: a) Not far from the Olshanoy settlement in the south there are mounds in the fields, located almost in a straight line from west to east; some of them have the regular shape of redoubts, while others are formed from small embankments. The significance of the latter is thought to be that in the early days of the population of Ukraine, when the Crimean Tatars and Nagais so often disturbed the Cossacks with their raids and often robbed and killed, they served as sentinels from which the Cossacks observed the approach of enemies. Poles with straw were placed on the embankments in order to light the straw in the event of an enemy approach and thereby make it known. They think about the mounds of the first kind that they were, in the proper sense, military fortifications made in case of an enemy attack. b) 10 versts from Olshana to the southeast lies a road called Rudoman or Romodan. This road goes from Putivl to Terny, Nizhnaya Verkhosulka and Gadyach. It was probably laid by Prince Romodanovsky in 1663 or 1667, when he was preparing to repel the Crimeans and Poles, and then against the Turks and Crimeans, who sought to introduce the power of the Sultan into Little Russia. Along the Terna River, which flows into the Sulu River, in the northwest of the district town of Lebedin and not far from the borders of the Kursk and Poltava provinces. The name of this settlement is derived by old-timers from the name of the river flowing through this settlement, and the river got its name from the fact that it comes out of a thorn bush, 20 versts from the city of Putivl (Kursk province), and 25 from this settlement, and that along the banks of this river there was once a dense forest with frequent thorn bushes. According to an official document, the lands of Ternov were given to Yakov Shuleshkin from Putivlets in 1651, and his son Ivan Shuleshkin settled a settlement on the Terna River around 1655. From the extract from the charter of the Tsar and Grand Duke Alexei Mikhailovich preserved at the Nedrigailovskaya Cathedral Church of the Intercession, it is clear that in 1668 Terny was already very famous as a populous settlement. The traitor hetman Ivan Bryukhovetsky “wrote lovely sheets from Gadyachya to Nedrigailov and to Nedrigailovsky and Putivl districts and to the Ternovskaya settlement to the Cherkassy people.” It seems at this time, or as the document says, under the centurion Podolsky, the settlement of Terna was taken into the treasury and was then under the jurisdiction of the court government. According to oral tradition, it is known that the first church in the settlement of Ternakh was a wooden single-altar church, the church in the name of the Intercession of the Most Holy Theotokos, and that it was built according to the population of the settlement. In 1709, Sovereign Emperor Peter I, returning from the famous Battle of Poltava, out of gratitude to the Providence of God, which granted victory over Charles XII, King of Sweden, in memory of his stay in the settlement of Ternakh, founded a new wooden three-altar church in honor of the Intercession of the Most Holy Theotokos, saints and righteous Zechariah and Elizabeth and the Holy Hierarch of Christ Nicholas. This church, with the Monarch's support, was built, decorated and supplied with everything necessary from the diligence of the parishioners, and the care of the then Archpriest Simeon Davidov. Countess Anna Alekseevna Skavronskaya, the younger sister of Empress Catherine I, was married to Simon Gendrik, who, upon the accession of Elizabeth Petrovna to the throne, on April 25, 1742, was elevated to the dignity of count and named Count Gendrikov. Their daughter, Countess Marfa Simonovna Gendrikova, was given by Empress Elizaveta Petrovna to Lieutenant General Mikhail Ivanovich Safonov. Empress Catherine in 1727 granted the settlement of Terny to her son-in-law Gendrikov, and Empress Elizabeth in 1749 approved this estate for Gendrikov's daughter Martha Simonovna, at the birth of her son Peter, into hereditary possession ( - January 11, 1750, an official of the patrimonial Collegium, the Ternovsky patrimonial estate was denied to the count in this form: “in the settlement of Ternakh there is a master’s courtyard with all the courtyard and mansion buildings and with an apple and tower garden, and the immovable estate of arable land is 82? tithes, hay hay is 400 kopecks, and quarters are 165 quarters, and in the same settlement of Ternova there are 850 courtyards, in which there are 2,502 male Little Russians, and built from Ternovsky inhabitants of the village: on Krinitsa there is one, in the upper reaches of Bobrik there are four, and along the Lopneya River on Yarka, adjacent to the Vorozhbensky Kurgan near the Vorozhbensky Way, two; and in the upper reaches of Bezhi, below the mouth of the Yar, two farms, and mills on the river on Ternu Pri, with 9 stones in them, on the Bezhi River seven, with 14 stones in them, on the river. Bobrik – three, there are four stones in them.” Extract from the ruling of the Nedrigailovsky district court of 1793, June 15). Soon after, the Empress herself deigned to visit her cousin (Marfa Simonovna Safonova) in Terny, where a wooden palace was built for her arrival and with it the Resurrection Church, which still exists today. Children of Marfa Simonovna Safonova: son Pyotr Mikhailovich Safonov died childless, and daughters: Elizabeth married Prince Alexander Petrovich Shcherbatov, and Marfa married Sergei Alekseevich Dmitriev-Mamonov, who in 1777 divided the Ternovskoye estate among themselves into two equal parts, allocating the seventh part to the wife of their late brother Alexandra, after Shidlovskaya’s second husband, Tuchnoe settlement. The son of Princess Elizaveta Mikhailovna Shcherbatova, chamberlain Prince Alexander Alexandrovich Shcherbatov built in the settlement of Ternakh, instead of the dilapidated Intercession Church, a new stone one in the name of St. Nicholas the Wonderworker; and the son of Marfa Mikhailovna Dmitrieva-Mamonova, ensign Nikolai Sergeevich Dmitriev-Mamonov, built a stone church in the name of the Intercession of the Virgin in a new place. The wooden palace, located in that part of the Ternov settlement that fell to the Mamonovs, was broken; all the court carriages, such as golden carriages, rulers, single-wheelers, etc., were sold for scrap, and almost nothing of the paintings of home furnishings and dishes survived. The wooden court Resurrection Church, located in the part of Ternov that went to the princes Shcherbatov, was maintained by the diligence of the owners until the present time, and is now being restored, preserving the iconostasis in its ancient form. In 1844, in the new Church of the Intercession, two more warm chapels were built: one on the right side in the name of St. Christ and the Wonderworker Nicholas, the other on the left in the name of Equal to the Apostles Mary Magdalene, the landowner Ekaterina Nikolaevna Dmitrieva-Mamontova. During the indignation of Hetman Bryukhovetsky, the Ternovtsy, together with the Nedrigailovtsy, temporarily succumbed to the violence of the traitor hetman: but they soon repented and received forgiveness. The ancient monuments located in the parish area include the following: a) Almost in the very middle of Ternov, in the north-eastern side, there is an earthen rampart starting from the north-western side and extending in a straight line (about 500 steps) to the east, ending near the Terna River. Tradition says that these are the remains of the fortification with which the residents of Ternov protected themselves against enemy attacks during the war of Emperor Peter I with Charles XII, King of Sweden - that when the enemies approached, the inhabitants of the settlement of Ternov and neighboring villages gathered here and fought off the attacks of the enemy. b) Five versts southeast of Ternov there is the settlement of Gorodishche, (now the possession of Princess Paraskeva Shcherbatova), on the very border of the Poltava province; In this settlement, an earthen fortress has been preserved to this day, surrounded on three sides by an earthen rampart (and now of quite a decent height), and on the fourth, eastern, protected by the Tern River. Tradition says that a Russian battery stood here during the campaign of Peter I with Charles XII - happily working with cannonballs and bullets against the Swedes; Recently, horse military gear, mouthpieces, horseshoes, cannonballs, etc. were found here. This fortress is now called a town, hence the name of the settlement of Gorodishche. Nevertheless, the foundation of this town does not belong to the time of Peter. Back in 1609, we see the brave Cossacks of Gorodishche and Bobrik, then villages of the Olshana settlement, and now farmsteads. In the negotiations of 1638 between Russia and Poland, this settlement was called either Lekhanovsky or Dekhanovsky Settlement. The last name is very close to the city of Vjehani found in the chronicles, which is shown not far from the city of Virya (Belopolya). And the similarity of names and the location of the Ternovskoye Settlement give us the right to believe that the Ternovskoye Settlement is a monument to the pre-Tatar city of Vjehanya. Along the Sula River, flowing from the south-eastern side, 20 versts from Markovka and the same distance from the city of Sumy. About the beginning of the settlement of Markovka and the establishment of the local church, the following oral traditions have been preserved: Mark Alferov, who was a foreman of the Sumy regiment (1660 - 1670), as a reward for his service received from Colonel Gerasim Grigoryevich Kondratyev wild lands from the source of the Sula River, along its course to the current borders of lands belonging to this village; these lands were approved by Alferov and the Highest Charters. Mark Alferov did not hesitate to populate his lands with Cherkassy people who came from across the Dnieper, and thus Markovka was formed. The first church was built here in 1671 in the name of the Apostle. and Evang. Mark - Angel to the founder of Markovka; 50 years later, this church burned down from lightning. In 1801, a third wooden church was built at the end of Markovka on the south side, from the Transfiguration Church purchased in Lebedin. In this church, on the wall of the southern side, the words were carved: “In November 1708, Tsar Peter I was in this church and the Apostle read,” that is, when it was in Lebedino. This church burned down in November 1834, along with all its property and archives, due to a fire that occurred in it. In 1836, the existing stone church with the same bell tower was built on the spot where the first two existed, and consecrated in the name of the Transfiguration of the Lord; its builder was a landowner, regimental esaul, Ignatius Savvich Zaslavsky. The parish suffered many trials. After the fire of 1720, locusts more than once destroyed grain in the fields; from 1800 to 1811, she forced the Markovites to endure hunger almost every year. In 1829 there was a loss of cattle; in 1831 and 1848 - cholera; the last time 70 people died from it; in 1835 and 1839, residents suffered from crop failures; in 1840 there was a heavy loss of livestock. Number of parishioners: in 1730 772 men, 761 women, in 1750 850 men, 836 women, in 1770 985 men, 960 women, in 1790 1167 men, 1176 women, in 1810 1275 men, 1298 women, in 1830 1345 men, 1410 women, in 1850 1441 men, 1521 women. Local monuments of ancient historical events are as follows: on the banks of the Sula River, in the dacha of the village of Milovidov, there are extensive embankments. Some of these mounds, due to their proximity to the landowner’s garden, are turned into garden decorations; when dressing them, various military accessories were found at quite a depth, among other things, horse harnesses and a large long sword, sharp on both sides, on which were depicted some signs that could not be made out. Moreover, on the right, elevated bank of the Sula River, the remains of former dugouts are noticeable, looking like large ovens, from which the nearby settlement received the name Pechishch - according to the latest revisions, it is called the village of Milovidovo. The embankments are also located on the dacha adjacent to the village, belonging to the village of Markovka, on the right side of the Sula River; They are found further in Lebedinsky and Sumy districts and along the Sula, Seim and Desna rivers they reach Putivl and Konotop. At the Terna River, which flows into the Sulu River On business we see the Derkachevsky Church of St. Nicholas from the beginning of the 18th century21 (21 – Words about Mezhirich); and according to local legend, the St. Nicholas Church was preceded by the Church of the Nativity of the Mother of God. In 1780, the current church of St. Nicholas was built. Number of parishioners: in 1730 610 men, 585 women, in 1750 650 men, 640 women, in 1770 686 men, 670 women, in 1790 703 men, 708 women. gender of military inhabitants on 2,730 acres of land, in 1810 741 men, 751 women. gender, in 1830 793 men, 835 women, in 1850 832 men, 876 women. Works of God's providence: a) from the raging epidemic disease - cholera, 39 people died in 1831, and 30 in 1848; b) in 1848 there was a loss of livestock, of which up to 60 died; c) the parish church in the same 1848 was in great danger from a fire that occurred in a peasant’s house. The church was saved from danger mainly through the efforts of the peasant General Strekalov Feodor Senka, who arrived in time for the fire with a fire pipe. When, of the vast lands that belonged to Colonel of the Sumy regiment Gerasim Kondratyev in the Sumy and Lebedinsky districts, some were inhabited by Cherkasy, others were assigned for arable farming, and his herds grazed on others: then the elevated empty lands adjacent to the present village of Budki were rented for some time for bakshi; they also had apiaries. For observers of these economic establishments, huts were built - booths, from which this tract received the name Budok. The settlement that then formed at the bottom of the hills along the nearest tract was also called Budki. In 1697, Budki was called the village of the steward Roman Gerasimovich Kondratyev. An extract from the land survey books of August 10, 1697 is here, by the way: “down the Sula River to the pillar and from the pillar hard-boiled to the right to the Old Fortification,... to the Ternu River and to the pillar that stands on the mound near the Ternu River;... the forest on the mountain from the Old Fortification by his steward Roman.” And the lands of neighboring Verkhosulka, according to the introductory date of January 1697, were bought “from the Nedrigailov white-mesh Cossacks... for a hundred rubles” by Colonel Andrei Kondratyev In 1733, the ktitor and parishioners of the “Nicholas Church of the estate of the Sumy regimental esaul Ivan Kondratiev, the settlement of Budok,” asking for permission to restore their church, wrote: “in past years, he will be forty years old or more, in that of his estate, the settlement of Budki, a Church of God was built in the name of St. Nicholas the Wonderworker.” According to this news, the first church in Budki was built around 1692. The current church of St. Nicholas was built in 1773. According to oral tradition, it is known that in this parish in the old days the following custom was observed: before the church holiday and before the holidays of the Nativity of Christ, Holy Easter and the Descent of the Holy Spirit, the church warden collected voluntary alms from parishioners, prepared honey and, on the holiday, the so-called brotherly table was prepared, to which the priest, clergy and parishioners were invited; At the same time, honey was sold for the entire village, and the proceeds were used for the benefit of the church, with some portion being set aside for the poor. From here it also reveals that in Budki there was a church brotherhood - a Zadneprovsky institution. Works of God's justice: a) in 1831, 65 people died from an epidemic disease - cholera, and in 1848 - 47 people; in 1830, 20 babies died from measles, b) in 1847, in the autumn, a putrid fever raged, from which 19 people died. Moreover, the residents of this village suffered from grain harvest failures in 1830, 1835 and 1840. Number of parishioners: in 1730 448 men, 420 women, in 1750 622 men, 620 women, in 1770 535 men, 510 women, in 1790 385 men, 477 women, in 1810 432 men, 569 women, in In 1830, 576 men, 647 women, in 1850, 484 men, 574 women. floor. Along the Sulka River, which flows into the Sula, and on the road from Kiev to Moscow. Shtepovka received its name from its founder, the former centurion of the Sumy regiment, Ivan Yuryevich Shtepi, to whom Tsar Alexei Mikhailovich, around 1670, granted lands between the Sula and Psl rivers. According to the 1732 census, Shtepovka was inhabited in 196 (1688). The first church in Shtepovka was built in 1700, in the name of the Nativity of John the Baptist in memory of the Angel to the founder of Shtepovka. Sl. about Mezhirich approx. According to the Tsar's charter of 1705 a) Shtepovka is called a village; b) Shtepovka with 40 households was transferred to the Mezherich centurion Vasily Svyatogorenko by his mother Anna, who was married to another husband, Svyatogor, while her first husband Ivan Shtepa lived on this hereditary estate 20 years before that time. From here the surname Svyatogor-Shtepinykh began. The centurion of the Sumy regiment Ivan Shtepa is also known from the Chervlensky land survey act of 1681, where he signed along with the regimental clerk Andrei Martynov and other centurions of the regiment. The landowner, Major General Praskovya Mikhailovna Stericheva built the stone, now existing, church of St. John the Baptist, which was consecrated in 1811. The construction of this church lasted nine years, under the order of the architect Palitsyn; The iconostasis was built by Stericheva, and the utensils, sacristy and liturgical books came from the previous church. This building cost 35,000 silver rubles; in terms of its enormity, it is one of the first in the western part of the Kharkov diocese: its facade represents a huge cylindrical figure with majestic porticoes on three sides, decorated with a colonnade, above which rises an extensive dome with four towers at the corners. Being built on an elevated place, it is visible from all sides at a long distance. The metric books begin in 1774, and the confessional books in 1785. The clergyman receives a 4th grade salary and enjoys 66 acres of land. According to the census of 1732, in Shtepovka there were 281 male subjects of the ensign Pavel Shtepa, 86 male subjects of the Lebedin centurion Peter Shtepa, 159 subjects of Grigory Shtepa, 52 subjects of the widow Shtepa, 16 workers, a school with three mentors, and a total of 597 male souls. Then there were: in 1750 621 men, 588 women, in 1770 670 men, 635 women, in 1790 651 men, 639 women, in 1810 749 men, 760 women, in 1830 900 men, 957 women, in 1850 1025 men, 1145 women. floor. In 1831, 16 people died from cholera, and in 1848, 30 people. In the area of ​​the present Shtepovsky parish, 4 versts from Shtepovka to the west, near the road leading from Moscow to Kyiv, there are extensive embankments. The common people call them broken graves; their name means that they were already poured by the suburban Cossacks to observe the Tatars.