Отделение IV. I Чугуевские Округи военного поселения

During the reign of Mikhail Feodorovich, the Ukrainian line was moved closer to the Crimean side and the Chuguevo settlement was designated as a security fortification for it, that Chuguev was built under Tsar Ivan Vasilyevich: but no evidence was put up for this, and there is no place to get it. On the contrary, in the “Book of the Big Drawing” we see the Chuguevo settlement, but we do not see the Chuguevo city. The settlement is located on the right side of the Northern Donets, 90 versts from Belgorod, on a mountain under which the Donets flows. This place was covered on both sides of the Donets with dense forests, and the opposite bank of Chuguev was covered with mast forest; In these forests there were wild animals: bears, wolves, foxes, martens, badgers, marmots, wild goats and saigas; among the birds, besides the current ones, there were swans and loons. The Chuguevskoye settlement is a monument to a city that existed before the Mongol devastation of Russia. During the attack of the strongest wild tribe, the space of ancient Chuguev and its surroundings were covered with corpses, moistened with human blood, and their dwellings were set on fire. Then followed a period of such savagery of the country that it was covered with dark ancient forests, where the sound of an ax was never heard and wild animals roamed freely. Proof that a warlike people once lived here can be found in the fact that on the lands of ancient Chuguev at different times the following were found: a Roman coin of the rule of Caesar Augustus, shards of pottery half an inch thick, copper arrows, a halberd, or ax, and various things of long-ago peoples. Thus, Chuguev in its primitive antiquity was a military city and, finally, a grave for its inhabitants. And in the second period of its existence, it was destined to be not only a military city, but also the central city, first of single-yard settlements and villages of its district, and finally of a Ukrainian military settlement. The ancient Chuguev citadel in Ukraine consisted of: a) a fortification with a rampart, the lower half of which, in the last period of the fortress’s existence, was made of brick, and the upper half was made of oak logs, pointed at the top, from which it received the name fortress; b) from a deep ditch surrounding the rampart. The inventory of 1712 says: “the city of Chuguev was built in 147 (1639) with a standing oak fort with beds and breakers and rollers and with a lyudnitsa; near the city wall the bases of the resting places are lined and filled with earth.” Along the city wall there were 8 towers, in total “around the city, the city wall and with the towers there are five hundred fathoms.” The towers were called: Prechistenskaya with gates, Naugolnaya, Middle Bryaslovskaya, Naugolnaya proezhaya, Naugolnaya, Pyatnitskaya, Tainitskaya Naugolnaya. Of these, the Prechistenskaya and the road towers were hexagonal, the others were quadrangular. At night and during dangerous times of Tatar raids, the gates of the fortress were closed with slingshots, that is, movable shafts with stakes sharpened into four sides. By letter dated February 4, 1644, the tsar informed the Chuguevsky Voivode that 20,000 iron ragulki had been sent to Chuguev. Near the Taynitskaya Tower, secret passages were made to the Donets for water during the siege. Census of 1712: “a ditch was dug near the city on three sides, two fathoms and a quarter deep on both sides, across three and a quarter fathoms, on the third side of the Chuguevka River, two fathoms and a quarter deep, across two and a quarter fathoms. From the city to the Donets River a cache: the length of that cache was twenty-three fathoms; a well was dug in the hiding places, a chimney was lowered into the oak forest for 20 centuries. And last year 702 (1694) under the city wall from the Donets River in the place where the hiding place was built, a mountain collapsed and as a result of the cliff in the hiding place in many places the earth crumbled from the ceiling and the ceiling collapsed.” In the interior of the fort there were: the Cathedral Church, the houses of the governor and commanders of the military command, the Cathedral clergy, grain and military stores, and customs. Under the cover of the fortress, on its northeastern and southeastern sides, settlements were soon populated: Stanichnaya and Nikolskaya, where the lower ranks of the military settlement team lived. According to the Scribe Book of 1647, Chuguev was granted lands and forests up the Donets to Saltov, from here to the top of the Rogan River, the Nemyshli well to the confluence of the channel into the Kharkov River, along its course to the Ud River, from there to Merefa and Vodolagu to the Muravskaya Road; from here to the Balakleika River and to the upper reaches of the Burluka River and its confluence with the Donets. This entire area was called Chuguevsky district. When the Kharkov Colonel took over the protection of the region, the military control of the Chuguev Voivode was limited to Russian settlements located near Chuguev. According to the census books of 1710 - 1712, Chuguevsky district was limited to: a) Udsky camp, where there were the villages: Pokrovskoye (Staroye), Vedenskoye, Ternovoe, Shubino, Vasishchevo; b) Verkhovsky Stan, where there were the villages: Kochetok, Pyatnitskoye, Bolshaya Babka, Peshchanoe, Tetlega. According to the “Register of the existing villages for staffing the Cossack regiments, regular Chuguevsky and His Serene Highness’s escort,” compiled in 1782, the Chuguevsky District included the lands occupying the space between Zmiev, Pechenegs, Martova, Saltov, Peshchanaya, Kamennaya Yaruga and Ternova, in which, in addition to Chuguev, there were 36 settlements and villages. This is the Chuguevsky civil district, open since 1782, which was soon replaced by Zmievsky. The “Register” is important only in the sense that it indicates the eastern and southern limits of the ancient Moscow land. Tsar Mikhail Feodorovich in 1647 ordered the new settlers of Balakleya to be told: “Chuguevsky lands and all sorts of lands from the time immemorial of our Royal Majesty of the Moscow State.” In the “Book of the Big Drawing” a whole row of fortifications is visible along the Donets from Belgorod, and another row along the Udam River. After the Belgorod fortification follows the course of the Donets: Saltovskoe fortification, below it the Kolkovskoe fortification, behind it is the Gumenye (according to the Chuguev correspondence Gumnitskoe) fortification, even lower is the Chuguevo fortification, then on the left bank is the Mokhnachevo fortification, again on the right is the Zmiyovo fortification; according to other monuments, on the banks of the Donets there is a Kamenny settlement, otherwise Snetchino on Gomolshe. Along the Udam River, at its confluence with the Donets, the Kabanovo settlement on Kabanova Polyana (In the lists of the “Book of the Big Drawing” we see either Kabanovo, then Banovo or the Kagaskoe settlement. But in the Chuguev Scribe Book of 1647, the Kabanovo settlement is found twice and Kabanova Polyana many times. The land of the Cathedral clergy “beyond the Udami River on Kabanov Polyana... Near the Ud River lower settlement." Land to Nikolsky clergy "beyond the river beyond Udami on Kabanov Polyana... Near the Ud River above the Kabanov settlement.” Land for Alexander Marchenko and his comrades “on the river on Udy on both sides, on Kabanova Polyana... To the right is the land of parish churches... Turn to the Udam River to Kurgan, from Kurgan to the forest... to the Udam River across the bow to Kabanova Polyana.” Land for Maxim Stepanov on the Udakh River above Alexander Marchenko... “Boundary from Kabanova Polyana.” “The land of Makar Belyaev beyond the Udami River on Kabanov Glade, opposite the Sovereign Meadow, down to the Donets. Near the forest"), up the Udam Khoroshevo settlement, even higher Donetsk settlement, and even further Pavlovo settlement. Painting from 1571 to the places that the Rylsky Stanichny Head should inspect: “along the Udam near Ugrim, and down the Udam through Pavlovo Selishche to the Donetsk fortification and to the Khoroshev settlement through the Khoroshev well, and to Ust Mzha, yes You can climb to the Ustya under the Zmiev Kurgan, and to the top by Olshanka, Mozha, yes Climb over Olshanka against the Gamolshensky levels” and so on. The left side of the Donets is usually called Nagaiskaya, and the right - Crimean; but sometimes the first is called the Russian side, and precisely below the Zmiev settlement. (Book of a large drawing: “Abashkin transportation, from Gomolsha about 3 versts, from the Crimean side to the Russian side.” In September 1596, Prince Andrei Volkonsky “was sent to the Seversky settlement of Belgorod to build.”) To the west of Chuguev, beyond Valki, we will see quite a few other settlements, remains Russian rule of the pre-Tatar era. Thus, the vast Chuguevsky district was an ancient Russian district, where, after the expulsion of the Nagais, the king restored his hereditary power. Wherever there was a community of believers, the tabernacle of God with people was erected there. So, along with the population of Chuguev, churches appeared in it. In the Scribe Book of the city of Chuguev, compiled in 1647 - 1648 by order of the Voivode Prince Yakov Petrovich Volkonsky, we see in Chuguev there are already four churches: the Cathedral of the Transfiguration, two churches of St. Nicholas the Wonderworker and the Church of the Nativity of the Virgin. According to the censuses of 1710 and 1712, we see, in addition to these four, also churches: the Nativity of Christ and the Assumption of the Mother of God. In ancient times, the main church of Chuguev was dedicated to the glory of the Transfiguration of the Lord. There were two chapels in it: one in the name of the Holy Prophet Elijah, the other in the name of the Venerable Mikhail Malein - the Angel of Tsar Mikhail Feodorovich. The first wooden Cathedral Church, probably built in 1639, burned down in March 1644. Tsar Michael, with a charter on June 21, 1644, sent 20 rubles of money for the construction of a new church and ordered it to be built as before with the chapel of St. Michael Malein. The Church, according to the Scribe Book of 1647, was cut down from oak logs, “and in the Church there is God’s mercy, images and books and vestments and bells, the building of the Sovereign.” The church inventory of 1806 says: “The church is wooden, built from oak wood for a long time, and the upper dome was rebuilt again in 1801 from pine wood, about one chapter, on which there is an iron and gilded four-pointed cross, in the name of the Transfiguration of the Lord, covered with shingles.” From this description it is clear that the walls of the ancient oak church remained intact in 1801, and only a pine dome was added. Thus, the oak church made of solid centuries-old trees, until 1824, existed for two whole centuries. In 1824, as a result of the Supremely approved project, the ancient Transfiguration Church was abolished; the vessels and the sacristy went to the then headquarters Church of the Nativity, and the iconostasis to the Sorokovskaya Assumption Church; Metrics, from 1794 to 1824, are kept in the Chuguev Nikolaev Church. Instead of the dilapidated and abolished one in 1826, a stone three-altar Cathedral Church was founded in honor of the Intercession of the Holy Virgin, St. Andrew the First-Called and Alexander Nevsky. This church, together with the bell tower, was completed in 1834, and after being supplied with utensils and a sacristy, it was consecrated on November 30. In a letter dated February 9, 1641, the Tsar wrote: “by our decree, printed books were sent to Chuguevo to the Cathedral Church of the Transfiguration of the Lord, and to the chapel of Our Angel Mikhail Malein: the Charter, two Octoechos, the Explanatory Gospel, four books of Trefloi, the Consumer Book, the Service Book, and the Psalter.” Unfortunately, these books have not reached our time. There is only one ancient Lenten Triodion, Moscow printed in 1696. In a letter dated January 28, 1644, the Tsar wrote to Voivode Ushakov that he had sent a 22-pound bell to Chuguev with his boyar son Bykin. The current church houses: a) 20 banners awarded to two Chuguev Cossack regular regiments in 1793; b) the banner of the Ufa Cossack Regiment, received in 1845 after the disbandment of this regiment. In ancient times, the Chuguev Cathedral was distinguished by one sacred rite. Due to attention to the special significance of the Chuguev fortress in the security of the fatherland, on the feast of the Midsummer, all the clergy of the city churches, with crosses and icons, came to the Cathedral Church. From now on, at the end of the Liturgy, they did not go to the river in procession to bless the water, but walked around the ramparts three times. All residents of Chuguev participated in this process, offering warm prayers for the blessed protection of the city. This custom existed from the first times of Chuguev and ended in 1817 with the beginning of new military settlements, for which the Chuguev fortress had no significance. A scribal book from 1647 shows two clergymen and a prospera bowl at the Cathedral Church of the Transfiguration. We see the same composition of the clergy in the censuses of 1710 and 1712. These censuses regarding spiritual children and some other characteristics are remarkable. For example, Deacon Matthew, Fedorov’s son, Protopopov, 23 years old: “he has an in-law Ivan, Stepanov’s son, Efimov 33; he has a wife, Katerina, Efim’s daughter, 24; son Sidor 4; daughter Marina six months; orphans: Cherkashenin Gerasim Petrov son 13, Cherkaska girl Fyokla Prokofieva daughter 19.” Under sexton Ivan Fedorov, in addition to his wife and children, two brothers were written, a widowed mother and her son-in-law with children. Further: “the former Cathedral priest Afanasy’s grandson is Vasily, Ievlev’s son, Favorov is 20 years old, his widow Avdotya lives for 70 years, brought to Bulavinshchina from the town of Ardara, she has a son Nikifor, 8 years old.” Tsar's letter: “From the Tsar and Grand Duke Alexei Mikhailovich of All Rus' in Chuguevo to our governor Fyodor Volodimirovich Pushkin. “The Chuguevsky deacon Pavel beat us with his brow, and said: in the current year 160 (1652), Paul was made a deacon in the Cathedral Church of the Transfiguration of the Savior in Odreyanovo Place, and that brother of his, Odreyan, was promoted to priest and we would welcome him to order his brother to own his yard and own all the land. And how our letter comes to you and Paul is appointed deacon in the Cathedral Church in his brother’s place: and you would order his brother to own Odreyan’s yard and land and hay fields and all kinds of land. Written in Moscow, summer 7160 (1632) August 9.” It is clear that not only was land allocated from the treasury for the cathedral clergy, but also houses were built. In the Chuguev correspondence, a letter from P. Joseph, dated October 16, 1647, was preserved, which orders the Chuguev Voivode, as a result of the denunciation of the deacon of the Cathedral Chuguev Church, Semyon Ivanov, in a great spiritual case against the Cathedral priest Parthenius Anikeev, to send to Moscow, to the Judgment Patriarchal Order, both the deacon and priest, on bail. Unfortunately, it is not known what this spiritual matter consisted of. The only thing that can be seen from the papers is that priest Parfeniy served after that at the Chuguev Cathedral. Of the Chuguev archpriests of old times, Yakov Grigoriev suffered a lot of sorrows, according to the review of the good Colonel Zakharzhevsky “from wrong informers and according to the word of God: those who want to live piously will be persecuted”; Ignatius Polnitsky, who was Archpriest from 1743 to 1758, ended his days, with the name of Hieromonk John, in the Arcadia desert. The cathedral clergy of the new state, in terms of the number of members, does not exceed the ancient one. Indicated “behind the Nikolsky Gate in Nikolskaya Sloboda”; in it is the chapel of the Holy Martyrs Frol and Laurus, “and in the church of God’s mercy, images and books and vestments and bells - the building of the Sovereign.” In 1756 this church was rebuilt. Unlike the other St. Nicholas Church, this church was called Staro-Nikolskaya. For many, it is still memorable that the Old St. Nicholas Church stood in the very place where Manege Square is now. The Scribe Book attached to this church shows “priest Leonty Afanasyev, sexton Peter and the prospera maker.” In 1824, this St. Nicholas Church was moved to the cemetery and there, in memory of the former Cathedral Church of the Transfiguration, it was consecrated in honor of the Transfiguration of the Lord. All property was also moved there. Wonderful books are kept here: Menaia for 3 months: September, October and November, printed in Moscow in 1666; for the month of August, 1693; for the month of May 1706; for the month of June, 1741; Irmologist, Moscow print of 1706. However, there are neither metrics nor confessional paintings of this church in the city of Chuguev; in the Consistory archive they begin in 1779. Church of St. Nicholas the Wonderworker behind Chuguevka. According to the Scribe Book of 1647, the second St. Nicholas Church was located “beyond the Zachuguevka River, in the Cossack and Stanitskaya Sloboda”; in it “the chapel of the Holy Great Martyr Paraskeva, named Fridays; chopped down, and in the church of God’s mercy, images and books and vestments - a priestly and parish building.” It is more than likely that the initial construction of this church belonged to Cherkassy, ​​who took upon themselves before the Tsar to build the city at their own expense. This explains that this church remained at the expense of the parishioners even after Cherkassy. In 1717 this church burned down and a new one was built the following year. The current St. Nicholas Church is a stone building, built, as stated in the inventory, by the diligence of parishioners in 1803. Но здесь означено время оконченной постройки и освящения храма. The church was founded, according to reliable legend, in 1785; construction lasted until 1803, either due to the death of one or the insolvency of two other contractors. Due to such a long period of time, the pious zeal of the parishioners was greatly cooled, and their small number was depleted of funds to build the unfinished half of the church. Fortunately, retired Major Hierofey Afanasyev Veretennikov volunteered and offered his services and donations to the parish society. Having assumed the title of Trustee of the church, he spent all his movable and immovable property on a charitable cause and, having finished, made his name unforgettable in the memory of the parish, so that if for anyone, then for him first, the church minister raises his prayerful voice to God: “May the Lord God remember the creators and benefactors of this holy church in His Kingdom.” In this church: a) two local, in the iconostasis, icons of the Savior and the Mother of God were displayed and now attract the attention of all senior officials who visited the church. Written in Greek taste, according to the same drawing from the local Kharkov monastery of the Intercession Church, they have the special dignity that the clothes of the persons are painted on the golden field of them with different patterns with amazing art. On a field of light azure color, a gilded cylindrical pattern develops, completely and firmly produced from the soil, in the most elegant taste. Although they were resumed under the military labor battalion in 1838, under the direct supervision of Colonel Rubets, but during the renewal, the character of the antiquity of the Middle Ages and the art of the newest are so wonderfully united that we do not know which to give priority to, whether painting in the faces, or gilding, or gilding of clothes - royal porphyry, shining brightly on the icons, especially the Mother of God. When carefully examining Her icon, the words of the Royal Father of God involuntarily come to mind: “The Queen appears at your right hand in robes of gold, dressed and speckled.” The Blessed Shepherd Archbishop Miletios, when visiting this church in August 1839, looking with special attention at the splendor of the said icons, said: “I have not seen icons painted with such art anywhere.” The inspector of the Reserve Cavalry, Count Nikitin, was in this church on May 4, 1845, and also paying special attention to the main two local icons, said: “I have 300 churches in my inspection, but none of them have similar icons.” b) In 1849, by order of the authorities, an ancient accessory was returned to the Nikolaev Chuguev Church - the “Zachuguevskaya” icon of the Holy Great Martyr Paraskeva, named Pyatnitsy (under a silver robe of 6 pounds 60 spools). It was mentioned above that in the ancient Zachuguevsky Nicholas Church there was a chapel in the name of St. Paraskeva, and, without a doubt, the image of St. Paraskeva was local in the iconostasis. Probably, when the Zachuguevskaya Assumption Church was restored in 1791, this icon was transferred to the Assumption Church; at least it is known that this Assumption Church was popularly called Pyatnitskaya. After the closure of the Assumption Church in 1824, the image of St. Paraskeva was transferred with other shrines to the Zachuguevsky Nikolaevsky Church (where all the villagers who were parishioners of the Assumption were included), where it remained until 1829, and in this year it was taken, by the hand of arbitrariness, to a church to which it did not belong. On August 6th, 1849, the ancient shrine was brought to its ancient place. The ancient icon of St. Paraskeva has long been an object of special reverence not only for residents of the city of Chuguev, but also for surrounding and distant villages, from which the common people come in large numbers to Chuguev on the day of “Tenth Friday” - on the occasion of the fair, in order to at the same time pray with reverent faith before this icon, which is revered as “Miraculous”. The image of the Savior blessing children, equal in size to local icons, was created and donated by the will of the Inspector of the Reserve Cavalry, Count Alexei Petrovich Nikitin. The image of St. Alexei Metropolitan, of the same size, was donated by the Chief of Districts, Colonel Rubets; both were donated to the church in 1848 and give it a lot of splendor. A great blessing for the St. Nicholas Church, as well as for other churches in the districts of military settlements, is the order of the inspector of the reserve cavalry, Count Alexei Petrovich Nikitin. Out of his exemplary zeal for the faith and the Holy Church, he made the following order: Restore old iconostases in churches and install new iconostases, and to this end sow wheat in each parish, and use the proceeds for the decoration of the church. Start in each parish a choir of singers from 15 to 20 people from military-settlement children (which has never happened before), who would know how to sing the all-night vigil, court mass, etc., the necessary types of church services. In each volost of the district, establish bee apiaries and add the amount received from their growth to the church capital, from which the clergy receives their salaries. The faithful servant of the tsar and the church also made it his duty to the commanders subordinate to him, so that the children of the military villages would certainly know the Lord's Prayer, the Creed and other short prayers, and those above 10 years old - the commandments of God. The priests must test and verify the children's knowledge according to the lists - for reporting to the Inspector on each of his inspections of the districts. In the Scribe Book of 1647, regarding the clergy of the Zachuguevskaya Nicholas Church, the following can be seen: a) a courtyard place was assigned to the priest; It just says this: “the courtyard of the priest’s widow Marina Anofrieva.” This means that during the division of the land the priest was among the dead. Measure the yard along 12, across 11 fathoms; b) arable and hay land is assigned in the following form: Ogor. land/sazhen. Arable Thursday Senok cop. Priests are 25 years old. 20 pop. 5 close 20 gave. 70. Deacon is 10 – 8 – 5 – 20 – 35. Nomar 8 – 6 – 2? – 10 – 35. And in total he determined 125 quarters of arable and wild land, in the field “yes, two because of that.” Church of the Nativity of the Virgin Mary. The scribal book, on page 250, says that the Church of the Nativity of the Virgin Mary was located in a prison, that is, in a fortress, and adds: “yes, in the chapel of Ivan the Baptist.” According to the 1712 census, only the Cathedral is shown in the fortress; yet other churches are “on the grounds”. This means that around 1712, due to the cramped conditions of the fortress, the Church of the Most Pure One was moved beyond the city ramparts. Here it is necessary to explain one circumstance: in some acts the St. George Church is often found between the Chuguev churches. Therefore, one might think that it was a special church. But in the census of 1710, the St. George clergy is shown and the Church of the Nativity of the Virgin Mary is not shown, while in the census of 1712 St. George’s is not mentioned, and the persons in the clergy of the Church of the Nativity of the Virgin Mary are named the same ones who, according to the census of 1710, are named as belonging to the St. George Church. Therefore, it is clear that the Church of St. George is the same as the Church of the Nativity of Our Lady. It was called St. George’s, of course, after the altar throne. According to the Church of the Most Pure One, one of the gates of the city was called Prechistensky. The Church of the Nativity of the Virgin Mary, otherwise known as St. George's, was moved to the foothill settlement of Osinovka, that is, to where it now occupies its place. This was in 1725. In 1774, this church was rebuilt again and furnished with utensils, with all accessories, at the expense of General Ilia Varlaamovich Bulatzel. Subsequently, for 50 years, significant and even necessary things did not come to the church, as can be seen from the inventory of that time: because the parish then contained a large number of schismatics. Not mentioned in the Scribe Book of 1647, but shown with a clergy in the censuses of 1710 and 1712. This shows that it was built between 1650 and 1709; In 1717 it burned down and, again built, was rebuilt in 1774. The inventory says that this church is made of oak and pine wood; the latter was used, of course, when building with two aisles, on a stone foundation. This church stood near the Cathedral. In 1835, it was moved to the village of Korobochkino, where it was consecrated in honor of the Dormition of the Mother of God, and the iconostasis was moved to the church of the Malinova settlement; The metric books of 1803 - 1835 are kept in the Chuguev Nikolaev Church, and in the Consistory they begin in 1779. Mentioned in the censuses of 1710 and 1712. In 1731 it burned down and, rebuilt, closed in 1824; it stood near the present building of the mulberry plantations. His books, including the Gospel, the Moscow Print of 1626, the Pentikostarion, the Moscow Print of 1731, the Charter of the Moscow Print of 1745, and the ancient image of St. Nicholas - arrived in the village of Korobochkino, and the Metrics and Confessional paintings of 1794 - 1820 are kept in the St. Nicholas Church. In addition to this parish Church of the Assumption, there was also a monastery Church of the Assumption, called Podgorny, which, after the closure of the monastery, remained a parish church for quite a long time. Standing in the Podgornaya settlement, not far from the Mother of God. a) The first inhabitants were Cherkasy. The population of Chuguev has always consisted of a diverse mixture of people gathered from different places and ranks. Therefore, it is necessary to speak separately: a) about the first settlers of Chuguev - Cherkassy; b) about the fate of Chuguevites of different times; c) about the Kalmyks who lived in the parish of the Chuguevskaya Mother of God Church, and d) about the schismatics. In the first years of Chuguev, only a small number of Russian archers and Cossacks were settled permanently in Chuguev. The main inhabitants were Cherkassy, ​​who came from beyond the Dnieper with Yakov Ostryanitsya, or, as he is called in the Moscow papers, Yatskoy Ostryanin. They built houses, allocated land near Chuguev and gave the lands of the Saltovsky settlement. The story of Yakov Ostryanitsa and his comrades in Chuguev is worth paying special attention to. One royal letter was recently published, which speaks of Ostryanitsa’s arrival in Chuguev with his comrades, forced by the bloody persecutions of the Union, and about the sad death of Ostryanitsa, who was killed in Chuguev by his indignant comrades. This charter left a lot of unknowns in the history of the first Chuguev settlers. We place here the papers of the Chuguevsky archive related to the hetman. 1. G. Prince Pyotr Ivanovich Pyotr Pozharsky. In the current year 147 (1639), June 8th, Stolnik and Voivode Ivan Buturlin wrote to me from Kursk: On June 3rd, Voivode Ivan Olferov wrote to him from Rylsk, Rylans, townspeople, from Lithuanian cities came running to Rylsk and said that in the Lithuanian cities of Poles and Cherkassy many people were gathered and would come to them near Chuguev and other Sovereign cities where Cherkassy live. 2. G. Prince Peter Ivanovich Timofey Buturlin. In the current 147 (1639) year of June 15th, Sir, the Sovereign's letter was sent to me in Yablonov with the signature of Clerk Grigory Larionov, and in the Sovereign's letter it is written: Prince Pyotr Pozharsky wrote from Belgorod to the Sovereign in Moscow, and Maxim Ladyzhensky wrote to him from Chuguev that on February 14th they came to Chuguev with On the Lithuanian side, from Mirgorod, Senka Sergeev bargained, and during interrogation he said that in the Lithuanian Ukrainian cities there are 2,000 Hussars and 4,000 Germans in the Hussars, and those Hussars and Germans want to go to Chuguev in order to ruin Chuguev, beat the Hetman and the Cossacks. Yes, on April 26th, Prince Pyotr Pozharsky wrote from Belgorod to the Sovereign in Moscow, and Maxim Ladyzhensky wrote to him, Prince Peter, from Chuguev, that on April 13th they came to Chuguev from the Lithuanian side, from the city of Plotava, Chuguevskie Cherkassy, Afonka Gladchenko and Fomka Omelyanov, and said: how did they go from the Lithuanian town The roaches and, being on the Merchik River, met Cherkassy Andryushka from Lutskov, beaten and said, the Lithuanian Colonel Crow met them, and with him Cherkassy 400 people, and that Colonel Pole with a few people goes to spy on Chuguev; Yes, he heard in Plotava from the Lithuanian people in a conversation - they want to violate the peace decree, and allow Ostrenin and Rassokha with their comrades to go to Chuguev; and in the Ukrainian towns there are a lot of people gathered together, but they want to come to Chuguev on their own to ruin, and there are two thousand Lyakhov in the Ukrainian town of Pototskaya and with him. And according to the Sovereign’s Tsar’s decree, I was ordered to check on the Lithuanian people, so that they would not come to Chuguev unknown, and it would happen to me that the Lithuanian people would go to Chuguev for ruin, and according to the Sovereign’s decree, I was ordered to send the Lithuanian people on purpose to send a good boyar’s son, whoever was more handsome, so that they would not violate the peaceful decree in the Sovereign’s land, We didn’t go to Chuguev. But they will stubbornly ignore the eternal end and the kiss of the cross, and according to the Sovereign’s decree, the Governors of all Polish cities were ordered to deal with them,” and so on. 3. The Chuguevsky governor, Prince Pyotr Ivanovich Shchetinin, informs the tsar that, according to the tsar’s letter, dated March 11, 1640, 584 rubles of salary were sent to Chuguev with Hetman Yatskaya Ostrenin for distribution to the Cherkasy people who came out with Ostrenin, and the money was distributed. He informs the Tsar that by letter dated January 31, 1640, “Cherkasov Ataman Mikhail Karpov” and his comrades ordered 40 people who came from Azov to Chuguev to settle for eternal life in Chuguev and share the 549 rubles sent from Moscow to them. In the third report he writes that in this year 1640, “in different months and dates, Parsley Vasilyev and his comrades, 40 people, left the Lithuanian side for the Moscow state of different cities of Cherkassy” and asked permission to live and serve in Chuguev. From the attached list of names of immigrants, it is clear that most of them are single, and that some of them had relatives who already lived in Chuguev, having moved here with Ostrenin. The Oryol voivode Ivan Islenyev notifies the Chuguevsky voivode that, according to the royal charter dated July 13, 1640, he, having issued 8 rubles, sends to him “Cherkashenin Yaromka Yurovkin with his wife and children.” 4. Voivode Prince Pyotr Shchetinin reports to the Tsar: 148 (1640) of the year June 23, your, Sovereign’s, letter was sent to me, your servant, to Chuguev, with the signature of Clerk Grigory Leontyev, - Hetman Yatska Ostrenin and the centurions and Pentecostals and all Cherkasy and Russian people in the Sezhay Izba were ordered to say out loud against your, Sovereign’s, letter that from Zhigimontov town Stanislav Gulchevsky (According to the lists of 1644, Stanislav Gulchevsky is the head of Mirgorod) wrote to Yatska Ostrenin, as if he wants to change you, the Great Sovereign, beat people and go to Lithuania, and you, the Great Sovereign, did not believe such a trashy, intricate letter, and so that they, the Hetman and the centurions and the Pentecostals and Cherkassy, to your Sovereign the salaries were reliable and on Chuguev they were built for eternal life without any doubt, and they served you, the Great Sovereign, over the Tatars, if they went to your State, they hunted on sakmas and climbs, and in all sorts of places, and they would protect your state from the Tatar War, so that the Tatars would not be allowed into Rus', would not go to Lithuania and would not call back the Lithuanian people, so that there is no quarrel in that. And according to your Sovereign’s decree, Hetman Yatsk Ostrenin and the centurions and Pentecostals and all Cherkassy and Russian people, I called to the Moving Hut, against your Sovereign decree I told everyone,” and so on. “Yes, he, Hetman Yatsko Ostrenin, said before me that he, Yatsko, did not write anything to Lithuania and does not want to change you, the Sovereign, but came to you, the righteous Sovereign, for eternal service, from Lithuania, even if you don’t know what they wrote about him, although they would bring you, the Sovereign, in anger and see him in disgrace from you, the Sovereign, if only they were in Lithuania and they would all have been digested from the Lyakhs in cauldrons; and although another brother will have whatever he has in his mind, and I am not the witness of this, every thought is closed with his chest, only he does not have any thoughts of betraying you, the Sovereign. 5. He, Prince Shchetinin, informs the Tsar that according to the Tsar’s decree, it was ordered that the Cherkasovs be freely released to the Don and Azov, whoever wants to, just report to the Tsar how many and who went there and what happened as a result of this “On June 25 in the current year 148 (1640) and last year 147 (1639) up to 135 people Cherkasovs, including the centurion, went to the Don Stepan Stepanov, Pentecostal Pyotr Suleya and ataman Mikhail Karpov, others were beaten by Tatars and Lithuanian thieves in apiaries, fishing and animal hunting, so that in total up to 170 people left Chuguev." 6. In August 1640, he writes to the Tsar, Hetman Ostrenin delivered him a petition, and the cathedral priests - Mikhail and Parfeniy, the parish priests - Leonty of Nikolaevsky and Peter of Nikolaevsky - announced to him that on August 24 the Chuguev Cherkassy, centurion Gabriel Razsokha and his comrades, called on them to put their hands on the petition instead of them and the hetman, but they did not put in, because “Hetman Ostrenin did not order to put hands in his place.” The governor adds that the petitions and interrogative speeches of the priests are forwarded to the king. 7. He reports to the king that: a) Due to the dangers of the time, he sends archers and svedentsy every night to guard the fort and the city, and 100 Cherkasy men per fort, and he himself goes on patrol at night; but the Russians were the first to oppose this and say that such a number of people and under such supervision are not sent to guard in Russian cities. Following the example of the Russians, the Cherkassy centurions Gabriel Razsokha and Onufriy Popov also came to him with a murmur at his orders. b) On August 25, Hetman Yakov Ostrenin reported to the governor that centurions Razsokha and Popov, together with others, had chosen Cherkashenin Andrei Bozhko as a petitioner and were sending him to Moscow. The governor ordered the Cherkasy people to gather to him, but only centurions Razsokha and Popov showed up. To the question - why didn’t Andrei Bozhko show up? They answered: he was sent to Moscow. Why did they send him without the governor’s signature? That’s why they said that they didn’t need the governor’s signature. c) The hetman on the same date asked the governor to ask the centurions Razsokha and Popov why they reproached him, the hetman, for treason? The summoned centurions testified that news came from the Belgorod governor Zamyatnya Leontyev through the Chuguevsky Cherkashenin that the sovereign would soon return the Cherkassy to Lithuania and there was a rumor in Chuguev that the tsar would either send the Cherkassy to the cities or send them to Lithuania. The Belgorod voivode wrote in his reply dated August 28 that he had never said a word about sending the Cherkassy to Lithuania to anyone, nor had he ever seen the said Cherkashenin. After that, the hetman asked permission to complain to the tsar about the centurion Razsokha and his comrades. But “The whole world of Cherkasy shouted at the Hetman with great noise: we hit you with our foreheads, Sovereign, you led us to Chuguev, and we came for you, but they didn’t elect you to Hetman in Lithuania, the Sovereign Tsar granted you Hetman.” 8. At the beginning of September, the governor wrote to the tsar that on August 30, 1640, Stanislav Gulchevsky wrote to him from the Lithuanian city about the return to him of three children taken by the Cherkassy when he and Ostrenin crossed to Chuguev, and that the children were indeed found in Chuguev. At the same time, he reports that many from Lithuania come to Chuguev, either as relatives of the Cherkassy who settled here, or under the guise of trade, although others bring goods worth a ruble, or two or three people come with one cart, and that these people arouse suspicion against themselves - whether they are “for spying.” The governor asks for instructions. 9 . In mid-September the governor complained to the tsar about the disobedience allegedly shown to him by the Chuguevites. Namely, on September 11, news was received that the Tatars were on the Izyum Sakma; and one Cherkashen woman testified that she seemed to have seen in the forest, 3 versts from Chuguev, a Tatar leading a tied up Belarusian. By order of the governor, the Cherkasy immediately examined the forest, but did not find even a trace of the Tatar. The voivode then ordered the Cherkassy and Russians to inspect the Izyum sakma, but the “Chuguev Cherkassy and Russian people” did not go on this search; Only 24 people went, including 4 centurions: Demyan But, Onufriy Popov, Bogdan Matyushensky and Gabriel Gavronsky. These people did not find the Tatars at the place where those who had seen them before indicated, and returned to Chuguev. The voivode also writes that, according to the news of a Cherkashen woman about one Tatar, he ordered the messenger’s cannon to be fired, but since very soon after the salvo they put gunpowder in it, it caught fire and lifted the roof of the tower into the air and killed the gunner. 10. His report to the king: “In the current year 149, September 24, at another hour of the night, Esaul Prokopka came to me from Chuguevsky Cherkasov and said: he went to place night watchmen on guard duty and heard the woman crying, Sotnik Gavrila Razsokha’s daughter-in-law, the wife of his son, Nikita, Melania Fedorova”; Asked by Esaul, she said that her mother-in-law, Sotnik Razsokha, with her wife and children and her husband left home, saying that they were going to the apiary, and yet on the 23rd they were not yet in the house. She announced the same thing to the Voivode himself. The governor “sent 3 Lithuanian Pentecostals, and 5 Cherkasy and Russian people to the apiary.” Those sent on September 25 reported that “There is no dryness in the apiary and with the animals, and the sakma went to the Lithuanian border, the sakma is not small, they believe that the Lithuanians were approaching along it; that night, when Razsokha ran away, horses were stolen from many people in Cherkasy.” The voivode sent Razsokha to the house to find out what was left there? It turned out that one chest was closed; when they opened it in front of the Voivode, they saw “matting and stones were placed in the chest.” The voivode told the Cherkasy people that they themselves came from Lithuania of their own free will, took an oath to serve the Tsar, “and now even the initial people began to run away.” The centurions and Cherkassy said: “Whoever steals and runs to Lithuania, we don’t know; but there is a rumor among us that there will be a divorce in the cities and a return to Lithuania and who are the smart people among us, and we don’t believe it.” Further, the Voivode writes that he has all the Russians - 190 Cossacks and 70 archers; He no longer hopes for Cherkasov, why “it’s impossible to be on Chuguev without more Russian people.” Finally he writes: “Yes, Sovereign, they found two sheets of paper in Razsokha’s letters and I sent them to you, and many Chuguev Cherkassy people are looking for such sheets.” 11. In September, the voivode informed the tsar that while “the beating was taking place at the Chuguev Cherkasy, many families disappeared from Chuguev (but only four families were named) and that others even left their belongings, cows, bees and household rubbish in their houses.” 12. "From the Sovereign Tsar and Grand Duke Mikhail Feodorovich of all Russia, in Chuguevo to Voivode Grigory Ivanovich Koeorev: We granted Hetman Yatsk Ostrenin to the Zaporozhye army, ordered him to pay 10 quarters of oats from our granaries to Chuguevo, and in customs measure... a letter in Moscow, summer 7149 (1641) January 31st." 13. Tsar's letter dated April 20, 1641 to the governor Grigory Kokorev: “You wrote to us on February 3, the Chugevsky Cherkassy Pentecostal Fedosko Dmitriev told you: on February 1, the Cherkashenin Matyushka Shoemaker Yurka Tatarchenko came to them, Cherkassy, in a hundred and told them that Cherkashenin Matyushka wants to run away abroad, and he, Yurka, is taken with him.” Yuri also confirmed to the Voivode: “The Cherkassy centurions and Pentecostals” announced that “Matyushka is a thief and expects him to do all sorts of bad things.” The Tsar orders that the fugitive be interrogated under torture: “Why does he want to escape from Chuguev to the Lithuanian side? and who did he persuade with himself? And does he want to run away on his own? or by whose agreement? And did the Chuguev Cherkassy people want to flee with him? 14. The Tsar's letter of May 9, 1641 instructs Voivode Kokorev to give to the Moscow archers, who express a desire to stay forever in Chuguev, “the traitorous Cherkasy courtyards in a smaller prison with all sorts of belongings” and to announce that they will be assigned a monetary salary and the land will be allocated, the land is there,” explain to them, “good, grain-bearing, with fish fishing and all sorts of land." 15. In 1642, the voivode, Prince Vasily Andreevich Gagarin, reporting on the state of the Chuguev fortress, wrote: “Yes, the prison, Sovereign, they massacred Cherkasy in many places, just as they betrayed you the Sovereign, they went from Chuguev.” And he wrote in another report that in August 1641, 99 boyar children were sent from Mtsensk to Chuguev for eternal life, and in October of the same year, many of them fled and by January 1642 had not yet appeared. 16. Finally, it is known that the royal letter to Voronezh with the notification of the removal of Cherkasy from Chuguev was written on May 14, 1641 and in it the Tsar wrote: “last year 146 (1638) Hetman Yatsko Ostrenin came to our Moscow state from the Lithuanian side, and with him the centurions and ordinary Cherkasy “... talking about the inhuman cruelties with which the Orthodox were tortured The Lyakhs, they asked: “to save the peasant faith from destruction and arrange them for eternal life on the Chuguevo settlement, ... and they will build a city and a fort themselves... With our royal salary on Chuguev, the Cherkasy centurions, Pentecostals and foremen and ordinary Cherkasy, were all granted cash and grain salaries and were provided with lands and hayfields and all sorts of lands." Having said that the Chuguev Cherkassy, ​​“having killed their Hetman, fled abroad,” he instructs the Voronezh Voivode: “and to the Cherkassy (Voronezh) he would show care and kindness, so that Cherkasov would not be led into doubt by cruelty.” From all these documents we see the following: a) The unbearable cruelty of the Poles, who forced the Orthodox to accept the union, forced the Cherkasy in 1638 to move to the Chuguevo settlement, where they built a city with a fortress. How many of them moved to Chuguev is not visible. But it is clear that Ostrenin brought with him several hundred people, if not several thousand. With him were the centurions: Rakhsokha, Popov, Stepanov, But, Matyushensky, Gavronsky, Karpov, captain Prokopiy. Afterwards, more parties of Cherkasy came to them and, by the way, Yaromko Yurovkin, almost the father of the famous Colonel Grigory Erofeevich Donets. The king gladly received and reassured the innocent sufferers. The fate of the martyrs of the union lay on the heart of the good king. Back in 1625, he ordered detailed information about the oppression of the Cherkasy people and Orthodoxy to be delivered to him. b) Who was Hetman Yatsko or Yakov, Ostrenin? There is no doubt that the Moscow Ostryanin is the same as the Cossack Ostryanitsa. However, it is impossible to recognize Hetman Yakov Ostryanitsa as the same person as the famous hetman Ostryanitsa, whom, according to Konissky, was brutally killed by the Poles in 1638: aa) The Cossack hetman, the hero Ostryanitsa, was called Stefan, and our Ostryanin is constantly called Yakov; bb) The Chuguev Cherkassy directly told their hetman Ostrenin: “they didn’t choose you to be a Hetman in Lithuania, the Sovereign Tsar granted you the Hetman.” Meanwhile, there is no doubt that Stefan Ostryanitsa was elected hetman by the Cossacks themselves; c) finally, there is no reason not to trust Konissky that the Poles put Hetman Stefan Ostryanitsa to a terrible death in 1638. The chronicler of Khmelnytsky’s wars says: “Having broken the oath, Ostryanitsya and Gunya were killed in Warsaw, and Kirimla, the centurion of Kyiv, and his son were beaten and quartered and many nobles were quartered, and many were hanged on hooks. Rigelman says the same thing. Thus, it remains to be assumed that Hetman Yatsko Ostryanitsa was only a relative, perhaps the brother of the famous hero - the sufferer Ostryanitsa, and it is very likely that the pious tsar, mainly out of respect for the suffering death and the merits of Hetman Stefan Ostryanitsa, honored Yakov Ostryanin, or Ostryanitsa, with the title of “Hetman of the Zaporozhye Army.” c) In April 1638, the Moscow ambassadors told the lords in Warsaw: “it would be better for the Royal Majesty to give the Zaporozhian Cossacks to serve the Tsar’s Majesty, but he wants to give them his salary, just as the previous Sovereigns gave for their services.” The lords did not give any answer to that. On December 6, 1638, the Bratslav voivode wrote to the Krakow castellan: “I have written to you many times, dear sir, asking that you deign to remind His Royal Majesty to stop these self-willed (Little Russian Cossacks) from escaping to Moscow and that His Royal Majesty demand from the Tsar to hand over all the traitors who fled there.” The Chuguev papers are evidence that the bloodthirsty harassment of the Polish tycoon did not remain without consequences. At the end of May 1639, 6,000 Polish troops and the Crown Hetman Pototsky himself stood on the borders to “ruin Chuguev, kill the Hetman and the Cossacks.” The war was abandoned only because the tsar pointed out to Poland the peace it had recently concluded with Russia. But after that, the Poles, as can be seen from the Chuguev papers, turned to other measures against Yakov Ostryanitsa. At first they slandered him to the Tsar, saying that he was preparing black treason against the Tsar. When this measure also failed, they sent spies and sent letters with false news of their intentions. Tsar regarding the Cherkassy who settled in Chuguev, and with harassment incite a rebellion against Ostryanitsa and the Tsar. Unfortunately, the reckless Chuguevsky governor, with his orders regarding Chuguev, aroused murmurs even among the Russians, and after that, was it difficult for the spies to confuse the Cherkassy? The centurion Razsokha, whose name the Poles put on par with the name of Ostryanitsa, of course did not look indifferently at the elevation of Ostryanitsa to the rank of hetman, when he, Razsokha, was not even made an esaul. And the offended Razsokha began to act in Chuguev for the cause of the Poles together with the spies. The matter ended with the fact that Ostryanitsa, faithful to his oath and debt of gratitude, was killed, and the Cherkassy left Chuguev. d) Did all the Chuguev Cherkassy then leave the land of the Moscow Tsar? A significant number of them moved to the Don in 1639 and 1640; many others, of course, settled in the free areas of Ukraine, since around that time we see Cherkassy in various Ukrainian cities; we see Cherkassy on guard duty in Belgorod and in Userda in 1645. “In that fort (Razdorny standing Ostrog) there are heads from Userda, and with them the Cherkassy stand 15 people each, and a gunner per gunner, and change weekly.” Discharge list: “in the summer of November 20, 7152, according to the Sovereign Tsar’s decree in Belgorod, the Belgorod Cherkassy were given a salary for the current year 152 (1643 - 1644) according to their salaries: Ataman 7 rubles, Esaul 6 rubles, privates 5 rubles each; on everyone’s face, with the guarantee that they will serve the Sovereign’s services and with the Sovereign’s salary, they will build in their designated places for eternal life, and plow the arable land and sow grain.” In the same two places we see Cherkasy in the Chuguev correspondence of 1644, and according to the same correspondence we see Valuysky Cherkeshenin in 1643 (below, note 31); and on April 24, 1645 “sent to Userd from the steppe from the Oskol Cherkassy campaign.” We have no right to think that all these Cherkassy were among Ostryanitsa’s comrades: but some, in all likelihood, were from his comrades, since we see from the Chuguev correspondence that not everyone shared the thoughts of Razsokha’s cowardly accomplices). b) The fate of the Chuguevs since 1641. In place of the retired Cherkasy, boyar children, archers, gunners and Cossacks were soon sent to Chuguev from various places in Russia. (A letter dated February 10, 1641 made it known that 300 archers were sent to Chuguev for service; and a letter dated February 20 announced that these archers were sent for a year, “until the winter journey of 150 (1642).” The letter dated May 9, 1641 said that it was ordered to send boyars to Chuguev with a monetary salary children, villagers and Cossacks from Belgorod 35, from Kursk 70, from Oskol 50. These, of course, included the conviction of the charter on May 9, 1641 to stay forever in Chuguev. In 1642, Prince Gagarin reported: “and in total, Sovereign, there are 408 different servicemen and tenants on Chuguev, and now many Chuguev servicemen. the archers and Cossacks fled." According to another of his letters from 1642, we saw that many of the 99 boyar children sent for eternal life from Mtsensk in 1641, the Tsar's letters dated June 21 and July 2, 1641, indicated that 3 boyar children were sent to Chuguev for eternal life with a salary and ordered to give them the yards of "traitors." Cherkassy"; and in another letter of 1641 it is said that 100 people are being sent from Mtsensk; the order about them is the same and also added: "and which rye to the current 149. the traitors sowed Cherkassy, ​​and you would rewrite that rye and distribute it in tithes to the children of the boyars, Mtsenians and all kinds of service people.” The voivode’s unsubscribe dated Jan. 1642 to say that 99 Mtsenyans, sent in 1641, ran away and were not found. The Tsar's charter of January 13, 1643, assigning financial assistance for the construction of houses to the Chuguevsky service people, instructs to draw up an accurate inventory of: a) all available people; b) people who left Chuguev, indicating the time and reason; c) all lands, fields, meadows and estates. Further: “and you would send the villagers to the tracts from Blagoveshchenyevo days or earlier, depending on the spring and the time there, and you would keep the villagers in the village service from spring throughout the summer until the big snows, and they would take care of them tightly, so that the Tatars and thieves of Cherkassy would not come to Chuguev and other Ukrainian cities unknown and beat up people and completely caught; otherwise you would have specifically told the villagers to go to the village and reach the tract and move the Tatar villages and come to Chuguev with straight lines, and not with false ones.” The Tsar's charter dated April 12, 1650, announcing the sending of cash salaries to 50 Chuguevsky village residents, instructs them to “serve, according to the previous decree, to Borisov, to the Saltovsky settlement, Izyumskaya sakma, and to Valki up the Studenka, to reach those tracts.” The Memory of February 18, 1656 instructs Isaac Savich Bunakov to send from Chuguev to Zmeev no more than 10 boyar children, 10 Cossacks and 8 archers, and 5 boyar children to Kharkov.) According to the scribe book of 1647 it is shown in Chuguev: Children of the boyars……………………………………………………………………………….120. Kazakov……………………………………………………………………...300. Streltsov from Moscow and other cities…………………………………....400. Gunners……………………………………………………………………...300. Craftsmen………………………………………………………………………………… 9. At that time there were 689, others were expected. The settlers of Chuguev are usually called “Svedets” because they were brought together, collected from different places in Russia. Here it was listed as “convicts in person and convicts cleaned up by the sovereign’s decree,” i.e. appointed but not yet arrived in Chuguev. Soon, fugitive peasants and people who were threatened by the severity of the local court began to appear here from different places and who, as is understandable, were seen here as free people, ready to serve the tsar. Hence, there are a lot of memories in the Chuguev archive. Letters of petition for the expulsion of fugitives from Chuguev; it was not easy to find and expel them. We even see the complaint of the Chuguevites to the Tsar that it was supposedly in vain to disturb them and to tear them away from the Tsar’s service by searching for fugitives. The life of Chuguev residents until the end of the 17th century was the most alarming. Here is the royal charter about how the Chuguevites were supposed to behave even during haymaking and field work. “It was written from us to you on Chuguev,” the tsar wrote on July 5, 1645, “and the Chuguevians of every rank were ordered to say: they have hay fields on the Crimean and Nogai side of Chuguev, not in nearby places: and they would go to those hay fields with a large gathering of people and be careful from the Tatars so that their Tatars would not beat everyone on the road and in full not caught; if they all had arquebuses and all sorts of guns, and there would be guards and people with guns near the hayfields, and there would be more than two hayfields, half of them would mow, and the other half would stand to guard against the Tatars with a gun at the ready, so that the Tatars would not come to them without knowing it and beat them up and completely catch them.” Then, confirming this order, the Tsar adds: “It is a strong order to make, that the Chuguevites went to the forest for hay cuttings and gathered quite a few people. And when they learned to heap hay from the stacks and cut firewood, at that time they would be placed near the stacks and firewood in a convoy, dividing into two, half of them would call hay and cut firewood, and the other would stand to guard against the Tatars with a gun at the ready, and would also stand as a guard in those places where they expected the Tatars to come.” A charter dated December 20, 1646, announcing that the Crimean Khan is going to war against Russia, and the tsar is sending troops against him, instructs the governor: “to read out loud for many days with the birich, order to call for the townspeople and from the settlements to keep their wives and children and livestock in the city, while they themselves live in the settlements in an easy way, with With great fear, they would all have bows and spears and axes, so that no person would be without a fight; and with the news they would run to the people.” Let us now review a number of Chuguev events, Tatar attacks, robberies, battles, losses and victories, according to the Chuguev papers. The attack of the Tatars on Chuguev in 1640 is known only from a letter dated October 12, 1641, which increased the salary of the boyar’s son Artemon Kuchin “for the Tatar battle, for the murder of a peasant in 148 (1640).” In 1641, Prince Gorchakov reported to the Tsar: “in the current year 150 October 16 (1641) at 1 o’clock in the morning the Chuguevsky gunner Ivashka Dmitriev came running to me on Chuguev, and in question he told me: he, Ivashka, went across the Donets River to the Tatar Transport, from Chuguev about 3 versts, the same, Sovereign, on the At 7 o'clock in the afternoon they came to the Taganka River and they chased after him, Ivashko, and he, Ivashko, left them by swimming across the Donets. And besides, Sovereign, the numbers stood on guard from the city, 2 versts from the city of Chuguevtsy, the boyar children Philip Lelekov and Yakov, and they stole those boyar children on guard and took them in full. And who, Sovereign, the Chuguev people went to the Taganka River for hay and firewood: and they, Sovereign, the Tatars of those Chuguev people caught all of them. And I, your servant, sent the Stanichnikovs to travel around the Tatar sakma, and the villagers drove around the sakma and in question told me: those Tatars came from the top of the Taganka River, and were on the Tagansky ferry and went again by that sakma; and according to the estimate of those Tatars, there are about one hundred and fifty people on the sakma; and expect, Sovereign, those Tatars from big people. And I have no one to send on a campaign for those Tatars. Who were Chuguevsky servicemen, boyar children and Cossacks, and they fled. And to whom, Sovereign, the Chuguev people were caught by Tatarov, and to him I sent you, Sovereign, a signature under this unsubscribe.” As a result of this situation, the governor kept 300 archers in Chuguev, with two centurions, who, according to the Tsar’s charter, were to be returned to Moscow, and reported this to the Tsar. In 1642, Gorchakov wrote to the Tsar: “In the current year 150 (1642) the Tatars, 150 people or more, came to Chuguev from the Nogai side because of the Donets River. And under the city, Sovereign, with your Moscow archers and with all sorts of Chuguevskys, servicemen and residents, there was a battle. And by God’s grace and your State happiness, the Tatars were repulsed from the city, they did not allow the settlement to be burned, and many Tatars were beaten and wounded; and the Moscow Riflemen were taken in full of 3 people. And the Tatars went from Chuguev. And I sent for them on a campaign." Voivode Bestuzhev reports to the Tsar: “This year, Sovereign, in the year 151 (1643) of July, on the 13th day, at an early lunch, the Tatars came to the Chuguevsky district from the Nogai side across the Donets River, 7 versts from the city, about a hundred people and on the Taganskaya clearing they stole the Chuguevsky guard and 6 guards were taken and along the river Grandma, in your hayfields, Sovereign, the servants and all sorts of people were caught in droves and the horses of many people were driven away. And I sent your servants on a campaign after those Tatars, the son of a boyar, Maxim Marchenko. And they caught up with those Tatars on the Babka River and smashed them in two, some ran along the Donets River to Pokovskaya Mountain, and others ran up the Babka River. Those who fled along Babka were beaten, many others were killed and 40 horses taken from the Chuguevtsy were recaptured.” However, the Tatars hastily crossed the Donets and disappeared into the steppe. One of the prisoners taken in this battle in 1658 wrote: “last year 151 (1643) the military people of Tatarov came to the Chuguevsky district to Babka, and at that time on that river Babka, they took him, Gavrila Baichenko, into captivity, and since then he has tormented his life in captivity for 15 years and came out of captivity.” The Tsar demanded him to Moscow with a letter. Probably at the same time, the Chuguevites, boyar children, Evstrat Belousov and Nikifor Faustov, who were freed from captivity in 1645, were taken captive, to whom the Tsar, in a letter dated May 20, 1645, awarded 50 quarters in addition to their previous salaries for complete patience and for wounds, Belousov’s wife 3 rubles and Faustov 2 rubles and a letter from On May 22, he ordered them to release a quarter of rye and a quarter of oats for sowing This report, in the column, was preceded by a report about the battle with the Tatars, which took place earlier on July 13 of the same 1643; but in the column only a list of persons who distinguished themselves in the battle was preserved, but the report itself is missing, torn off. From other records from the Chuguev archive we see that the Tatars entered Russia this year in two strong masses; one, among more than 2,500, crossed the Donets below the Aidara River around April 25, “On April 26 (1643) they, the Belgorod Stanichny Head and his comrades, came across the Krasnaya River to the Don Cossacks Prokofy Basarchenev and Alexei. And they said: they climbed over the Tatarov River Donets from the Crimean side to the Nagaiskaya, between the Olgov Kolodezya and the Aidara River; and the Chuguevsky traitor Danilka the clerk and his comrades told them about the Tatars, he was lying on a stile under those Tatars and was smashing them; but he said that according to the estimate of those Tatars from 2000; and he, Danilka, made peace with those Tatars after the pogrom and gave them the boroshen. Those Tatars went up the Aydar River.” Another reply: “Valuysky Voivode Pavel Leontyev wrote in Belgorod on April 30, Stanichny Ataman came to Valuyki from the village from the Holy Mountains: he was in the Holy Mountains on April 27 and saw the Don Cossack Ivashka Goloshchanov; and that Don Cossack came to the Holy Mountains from the Don from the army with the Lithuanian Yasyr and said: the Donets River climbed over the Donets River below the Aidar Tatars from 2500 and the Tatars are going to war in Russia.” and the other, on June 12, passed along the Murafsky Way past the Karpov guard town, among 5000, “Belgorod Voivode Nikifor Babarykin to Chuguev: “On June 12, guards came running from behind the Murafsky Way from the Vorskla River, from Karpov, and said: on the same date, many people, according to an estimate of 5,000 or more, passed into Russia along the Murafsky Way past the Karpov guard in Tatarov.” both of them, uniting with each other and with the Cherkasy parties in the Kursk district, devastated this district, On June 17, the Kursk Voivode wrote to Belgorod: “On June 14, they came to the Kursk district of Tatar, with 3000 or more, and having fought the Kursk district, they went to the Kalmius Way.” It is dated June 17: “On June 14, in the Kursk district, the Tatars came in large numbers to the Yamskaya settlement and began to fight against the Sovereign Kursk military people - a battle broke out with those Tatars.” Yablonovsky’s reply to the Voivode dated June 28: “Kursk colonels, boyar children, Artemy Paramonov Sukhachev and Artemy Osipov Sukhachev came to Userd from the Tatar district and kept them with them for two weeks; and they left them for Userd on the black road and came to Userd on the fourth day; otherwise they saw that most of Cherkassy was with them with a fiery battle; and the Cherkasy people are saying that there are about ten thousand of them from Cherkasy, but they are leading full forces, the last one has one person, while others have two and three. And how were the Tatars at the black camp: from those Tatars they were selected to the lapel without full, and with full they went to their own regiments.” In Belyaev (On guard service, in Reading History Society 1846. No. 3, p. 59) we see the letters of the Kursk Voivode in 1643, according to which it appears that Tatar that year from May to August 13 made 19 raids on Kursk places. and Kamaritsa volost. Having collected more than one thousand captives, one column with captives went to the Crimea along the Kalmius road and crossed the Donets at the Borovaya River, On July 2, the Valuysky voivode wrote to Chuguev: “a loggerhead from the Tatars, Martin, came running to Valuyka and said: he, Martyn, was on an animal hunt with Valuysky Cherkashenin, Styopka Yakovlev: on July 24 they were at the Aidara River, at the birch well, and on that date they were captured in that place in Tatar, and all the Tatars were with 3000 and more, and he, Monkey, was with the Tatars in abundance for two days, and as the Tatars were at the Borovaya River, he left them in the night; The Tatars went from that place with the Kursk full to the Donets. And how he was in full: the Kursk soldiers told him that before this, coming from Russia, the Tatars turned away from those Tatars to Russia in a war of two thousand or more.” the other, numbering more than 2,500, remained in Russia on the Murafsky Way and, dividing into parties, carried out robberies here and there. These parties approached Chuguev three times in July and August. In August, the Chuguevsky voivode wrote: “Your servant Ivashko Bestuzhev beats the Sovereign Tsar and Grand Duke Mikhail Fedorovich of all Russia. In the current year, Sovereign, August 151 (1643), on the 5th day at 4 o'clock in the afternoon, from the Nogai side, from across the Northern Donets River, about 500 people or more came to Chuguev Tatarovo. And they came, Sovereign, to Tatarovo near Chuguev forests, about 3 versts below the city, they swept away the ambush and stole the guards on the dug-up mound, killed the Cossack Ivashka Lomakin, and dispersed his comrades. And the Sevryuk Tatars, who were at their trades, the Chuguev and Belgorod walking people, Afonka Batov and Vaska Khvatov, brought near Chuguev, Sovereign; and de Tatarov took those Sevryuks from the city 40 versts away; Yes, Chuguevets Vaska Shabykin was with them, and Vaska was killed because he did not lead the Tatars to the city near Chuguev. And in the fields, Sovereign, your Tatars, Sovereigns, Chuguevsky servants and all sorts of people were caught, and the herds of horses and animals were driven away. And they began to move towards settlements and settlements. And those, Sovereign, the servicemen and all sorts of people with them, the Tatars, at the posad had a battle until about seven o’clock. And by the grace of God and your State happiness, the Chuguev service people did not let the Tatars into the settlements and did not allow the settlements to fight; they beat and wounded many Tatars. And how, Sovereign, those Tatars went away from the city: and at the same hour I, your servant, sent clerk Pyotr Vasiliev with the Chuguev people on the campaign of the local order. And by the grace of God and your State happiness, the Chuguev people and the clerk Peter Vasilyev reached the Tatars from Chuguev about 20 versts on the Donets River near the Saltovsky settlement and the Tatars were crushed and beaten and wounded many and drowned in the rivers. And those of yours, the Sovereigns, the service people rushed behind the Tatars to the Donets: and those people beyond the Donets had a battle with the Tatars and the Tatars, driving away many through the forest, beat and wounded Chuguevsky, Sovereign, with 34 people and 100 horses, 300 cows, and the animals were beaten off. And your servicemen were beaten and wounded in those battles, and the horse of the clerk Peter Vasilyev was killed, and the horse under his man, near Artamon, was wounded. And Tatarov, the Sovereign, with a sufficient supply, went to the steppe. And who was captured in the name of your servicemen Chuguevsky and all sorts of people in the fields and who was recaptured from the Tatars, and so the painting. And those with the name of the clerk Pyotr Vasiliev from the Chuguev people were killed and wounded in battles during the campaign and fought clearly: and thus the record of service was sent to you, Sovereign, to Moscow.” “And only Sovereign, in the future there will be some other Tatar parishes: and I, your servant, besides God, and you, Sovereign, have no hope to hold on to: more than half of your service people are in hospitals; and many other service people do not have horses, but they were taken away by the Tatars and Cherkassy.” There should be a painting for the prisoners remaining with the Tatars; the other - to prisoners caught in the fields; the third list is for prisoners taken from the Tatars. “From the Tsar and Grand Duke Mikhail Feodorovich of All Russia on Chuguev to our Voivode, Denis Stepanovich Ushakov, on the 9th day of February, Prince Peter Romodanovsky wrote to us from Bryansk: on January 28th he wrote to him in Bryansk from the Lithuanian side, Pochepa, Podstarosta Matvey Dubrovsky came to the Lithuanian side of Tatarov in a large meeting and they fight in Ukrainian cities; and the Nagai Tatars went to war in our Moscow State in a large assembly. And how will our letter come to you: and you should tell the Chuguevsky servicemen and tenants about the Tatar parish that they should live dangerously and beware of the Tatar parish, so that they would not be beaten unknown by the Tatars and caught completely. Written in Moscow, summer 7152 (1644) February 10th day.” At the end of May, news was received in Chuguev that the masses of Tatars were not far from Poltava and intended to go to Rus'. In June and July, parties scoured Valuiki and Userdom. One of them, 5 versts from Chuguev, at the saltpetre varnitsa, on August 15 captured 16 Chuguev people who were on guard here. In the second half of August, 40,000 Tatars came to Rus' along the Murafsky Way near the Karpov town, and began to devastate the Putivl and Rylsky districts; Kamarnitsa parish; Pan Zamoyski with 4,000 Lithuanians and the Rylsky voivode with 4,000 Russians moved against the Tatars on September 1. On September 5, Rylsk Voivode Stepan Pushkin wrote that the Tatars from the Rylsk district went “to the Kamarnitsa volost and to the Pig Road” and that he “on September 1 sent military people from Rylsk to a gathering with the Putivl, Spevsky and Lithuanian people, and among the Lithuanian people, Pan Zamoysky and with him 4000 go with cannons and a gun; and the Putivl, Spevsky and Rylsky military people are also 4000.” The Russians, having agreed with the Lithuanians, went to the Kamarnitsa volost. The Belgorod Voivode, having written this reply, orders the expulsion of the Chuguevites. The Kursk Voivode wrote: “On August 26, the Tatars crossed the Sem River and began to fight the Rylsky and Putivl districts, burning villages and villages.” But on September 1, the Tatars had already left the Kamarnitsa volost for the Kursk district, and 16 were 40 versts from Kursk. The Belgorod governor on September 1 and 5 ordered Chuguevsky to immediately send the Chuguev military men to Belgorod, where they should unite with the Yablochensky, Korochensky and Belgorod military men. But on September 9, the Tatars were already on their way back to the Selishche River, and the Belgorod head only managed to defeat a party of Tatars on September 15 and capture 10 of them, from whom they received information about the Tatars’ intentions for the future. Yablonovsky’s reply to the Voivode dated September 10. In the last testimony of the Tatar prisoners: “they came to the Moscow State and fought in the Rylsky and Putivl places and the Kamaritsa volost from the Crimea, the Crimean Murzas Kotloshcha Shrynov, and Islam Murza, Murzin the son of Urakov, and Adil Murza Shizhivul and with those big Murzas many other Murzas. And they went to war with the knowledge of the Crimean Tsar. And with those Murzas there were 40,000 Crimean military people. But there are no lapels from large military people in Rus'. And when those Tatars left Rus' for the steppe, from the Bereka River, before winter, after feeding their horses, many people would go to war in Rus'. Their leading man is Agasa, with him Budul Murza, Karam Murza, and Soltan Gildey. And from the Bereka River they should climb across the Donets River in the embassy transport, and having climbed over, go through the Izyum Sakma to Rus', with which the Rylsky and Putivlsky places and the Kamaritsa volost went to fight.” To the greater misfortune of the Chuguevs and other Ukrainian settlers, the same Mirgorod ruler, Gulchevsky, who worked so hard to agitate Ostryanitsa’s comrades, sent party after party of daring Cherkasy to the banks of the Donets for plunder. Volnovsky Voivode Nikifor Leontyev wrote to Khotmyzhsk on October 1, 1645: “On September 29, Chekashenin Ostafeiko Fedorov left for the Sovereign Tsarevo name from the Lithuanian side from the city of Plotava. And he said: On September 20, Ataman Gritsko Torsky went from Mirgorod and with him 500 people, and they were to wait for the Sovereign’s treasury, when the ambassadorial exchange would take place near Valuika and he, Grishka, would destroy the Sovereign’s treasury, which treasury would be released to the Crimea with the ambassadorial exchange. He, Ostafeiko, said: Cherkashenin Abakumka and with him 60 Lithuanian people went from the Lithuanian side from the city of Zhigimontov (Mirgorod) to the Donets River, and wait for them to smash the Sovereign’s people who go to the Donets River from different cities for fishing.” From here it is explained who the Cherkassy were, who were together with the Tatars in 1643 (pr. 29). The Valuysky governor, looking for his missing villagers, in July 1644 received news in the Svyatogorsk Monastery that Ataman Ivashka Bezperstoy with 70 Cherkasy men was walking near the Holy Mountains to rob the Tsar and Crimean ambassadors, and that besides this gang, other gangs of Cherkassy thieves were also wandering around. On July 22, the Belgorod villagers attacked the traces of the Cherkassy thieves on the Netrius River; and the Valuysky newsmen saw on July 28 up to 20 Cherkasy against the “Borisov Settlement”. In May 1645, while up to 7,000 Tatars wandered between Merchik and Merloya, another 7,000 went to Rus' along the Murafsky Way. The young Tsar Alexei Mikhailovich, immediately after ascending the throne, became preoccupied with Ukrainian cities. On July 27, 1645, he wrote to Chuguevsky Voivode Denis Ushakov that the “village workers and interpreters and krechetniks and hawks, and with them Crimean messengers from the Crimea” who arrived in Valuika announced to the Voivode: according to the news of Russian and Lithuanian captives “of this summer, having examined July, two Murzas and two want to go to Rus' for war with them there are three thousand or more Crimean and Nogai Tatars”; Therefore, it is prescribed to take all precautions and give news to Moscow. According to the Chuguev correspondence, we see that from July to mid-November only small parties of Tatars appeared for robbery in Userdsky, Valuysky and Korochensky districts; They learned that the Crimean Khan with his entire horde was preparing to go to Russia. On June 13, the Tatars plundered Userd and its district, the same in August; from August to the end of October, small parties appeared here and there in Valuysky and Korochensky districts. On November 11, the Tatar caught by Valuysky’s head said: “he went with the Crimean and Azov people, 4 weeks ago; with them, the Crimean Tsar ordered the entire Crimean Horde and the Nagais to prepare and feed the horses, he wants to go in a large assembly to the Moscow State.” The Chuguevsky governor reported to the tsar about his concerns regarding the Chuguev fortress. And the tsar wrote to Ushakov in a letter dated October 8, 1645, “you wrote to us that the city and fort walls on Chuguev were repaired and in many places fell out, and there were some rubble in the city and you filled them up, but at the fort there are no battering rams and breaks and loopholes and other fortresses, and when military people came to Chuguev in the city and fort, the servicemen and residents were afraid to be under siege.” The Tsar orders that everything else be corrected that same fall, “before the Tatar arrival.” According to the Chuguev correspondence, in November the Tatar party, and according to other sources, in December 1645, the Tatars approached Kursk and then terribly devastated the Kursk and Rylsky districts and the Kamarinsky volost. The Tsar ordered all Ukrainian governors to immediately rush against the Tatars; Prince Khilkov came from Belgorod. After the battle in Rylsky district, the Tatars went back to Crimea without disturbing Chuguev; in August 1646 the Tatars were on the Don; their other parties were near Volny and in Belgorod Uyezd. By letter dated March 11, 1647, the tsar notified the Chuguevsky governor that, according to the news of March 10 from Tambov, “The Tombov Cossack Fedotka Sanin, and the Shatsky district of our palace volost of Kanabeev, the peasant Simon Meshcheryakov,” while Kalmyks, many people, and near the Cossack town were roaming for animal hunting on the Medveditsa River they took the rich Afonka Yurnekov and Mitka Meshcheryakov, and approached the Chernomorsky town,” and have the intention of going to the Ukrainian cities. Therefore, the king ordered precautions to be taken. By letter dated May 4, 1647, the Tsar, due to the fact that after the Chuguev village residents, while they were traveling from Tsareborisov and at the Savinsky well they met with the Belgorod village inhabitants, on April 4, “50 Tatars were chasing against the Savinsky climb to the Izyum peaks and, besieging them at the Izyum peak, approached them until the evening, and then went to the steppe to Puppy Mound,” orders to send strong guards to the Tatar climbs. When the Chuguevskaya fortress was fortified in the best possible way, and in Ukraine Cherkassy was populated here and there: the Tatars no longer dared to scour around Chuguev. The Chuguevites now had security and messenger guards in different places, which, however, was not easy for them, To G. Isaac Savich Andrei Khilkov: “In the current year 166 (1658) on April 9, I wrote to you, so that, according to the Sovereign’s decree of the Chuguevites, you would send 150 servicemen to the city of Tsareborisov, and on April 23, the children of the Chuguevites, Boyars and Stanichniki and Streltsy, and Cossacks and gunners throughout the city, were beaten in Belgorod with their foreheads: all kinds of them serve The sovereign's services, winter and summer, in new cities, in the city of Tsareborisov and in Zmiev and in Kharkov and in Valki, are constantly changing for the third year; Yes, in Chuguev they stand in hundreds of 50 people and on latrine guards, on the Tatar climbs, on the Donets River, on the Saltov fortification, and on Gumnitsky 35 people, and they stand in different cities on news, and Stanichniki travel from Chuguev in passing Stanitsy to Tsareborisov city and to Toru. And they end up dying from those services. And the sovereign would have granted them favor, he would not have ordered them to be sent to the city of Tsareboris.” The voivode orders to send 50 people. from the middle of 1658, they, as part of the Belgorod regiment, participated in the Polish War, which is why, after the conclusion of a truce with Poland, a commendable Tsar’s letter was sent to Chuguev, dated February 22, 1667, “To the Ukrainian people who are within the line and across the line and beyond the line,” including the Chuguevites, for their long military service and for the devastation suffered during it. But then came the Bryukhovetsky revolt of 1668. During the unrest raised by Hetman at the beginning of the uprising, Voivode Ragozin twice sent Chuguevtsy to search for Zmiev. But then the Chuguevites locked themselves tightly in the city. Chuguevsky district suffered greatly then; Chuguev was besieged three times and with heavy losses for him. The first attack took place in April. On April 20, the Chuguevsky Voivode reported to the Belgorod Voivode: “In the current year 176 (1668) March 4, Colonel Ivashka Serko and the Zmievsky and Tsareborisova cities and Mayatsky and Valkovsky and on the Tor lakes of Cherkassy, ​​forgetting the fear of God and the Gospel kiss, betrayed the great Sovereign. And in those cities, the Voivode and the clerks were shot and the Great Sovereign, the Russian people were cut down and the Great Sovereign's green and lead treasury was plundered. And the city of Zmiev and Tsareborisov and Valki was burned with fire. And having gathered in those cities, the Cherkassy traitors came to the city of Chuguev and in the Chuguev and Kharkov districts, villages and villages burned out the grain and beat many people and caught them in full and went to fight in the Cherkasy cities to the traitor Ivashka Bryukhovetsky.” Another attack took place in June. “On June 176 (1668), many Tatars and Cherkassy traitors, who fought in the Kharkov and Saltov districts, came near Chuguev from the Nogai side to the fortresses, and drove away the animal herds. And they went across the Donets River to the Nagai side. And on that date I sent the head of Streletsky and Kozatsky for them from Chuguev. He, the head, and the Chuguevites reached the steppe beyond the Donets River on the Balykleya River. And they had a battle with enemy people. And in that battle a full force was taken and that full force was recaptured, Sampson Zorin was killed to death, and the son of the boyar Akinfiy Fedosov, the Cossack Ivashka, the archer Fedot Pupov were killed, and 6 different people were wounded by the Chuguevites. From that battle, the enemy people ran to the Savinsky climb. And the head of Chuguev, Alexander Marchenko, with the Chuguevites of those traitors, the Cherkasy and Tatars, reached the steppe against the Savinsky climb. And they had a big fight. And by the grace of God, they, the enemy people, killed many and recaptured the animal herds and the remaining stock, which was taken in the Kharkov and Saltov districts. And the remaining enemy people ran into the steppe to the Izyum climb.” On June 25, the voivode wrote: “and I am firmly under siege in Chuguev with the Chuguevites, and I am strengthening the city of Chuguev and every city service, and I built the old hiding place again and cleaned out the well, and at the same old hiding place the Chuguevites built a new, different hiding place, an oak and another well was made in the hiding place, and when the military people came, there will be a lot of water in the hiding places; Yes, near the city he began to build again diversions and forts for protection.” The third attack on Chuguev took place in August. “In the current year 176 (1668) on August 21, military people, Tatars and traitors from Cherkasy, many people came to the city and Chuguevsky district, from Merefa through the forests and across the Uda River to the village of Vasishchevo. And many Chuguevs of all ranks of people near the city in the fields, in the stubble fields and on departures were beaten and captured, and their wives and children and herds of horses and animals were driven away. And on that date I went on a campaign for those Tatars and traitors Cherkassy with the Chuguevtsy military people and I had a battle with those Tatars and Cherkassy and in that battle they took the tongues of 4 Tatar people. And when questioned, those tongues said that Mustafa Murza came with them to Chuguev, and with him, Murza, there were 1000 Tatars, and the traitors Cherkasy 2000 people; and he sent them, the Tatars and Cherkasov, Petrushka Doroshenko, the Punished Chigirin Hetman, with Ivashka Dubyaga, and with the Poltava Colonel Kostka Koblitsky; and they, the Tatarovs, are waiting for two Saltans and a horde to arrive from the Crimea soon.” In 1688, Fedot Sibirkin, a citizen of the Chuguev city service, wrote in a request for his dismissal: “he served for 40 years, in 177 (1669) he was sent to the Chuguev campaign, in that campaign he was wounded on the head in 7 places, his shoulder was cut through, and his arm was pierced through with a bow and now he is unable to serve.” At this request, the Chuguevites had a deal with the Tatars either in September 1668 or 1669. At the end of 1672, the Chuguevites were told to prepare for war with the Turks. The letter from the Chuguevsky governor to Kursky on this subject is very interesting: it describes how Tsar Fedo Alekseevich received the news of the desecration of the shrine that was committed by the Turks in Kamenets. Having written down the news of the Kursk governor about the receipt of the royal decree regarding the preparation of troops for war, as well as the decree itself, he further writes: “and in the current year 181 (1672) November 19, the okolnichy Voivode Prince Grigory Afanasyevich Kozlovsky wrote to him, the Great Sovereign, from Kyiv with his comrades, that Soltan of Tur, after the capture of Kamenets Podolsk, the holy icon from the churches They carried out the Orthodox and laid them in the passing gates and ordered the Christian residents of Kamenets-Podolsk to follow those holy icons and commit any desecration. And now the Sovereign, hearing about the presence of Saltan of Tours, deigned to go with his Sovereign person against his enemy, Soltan of Tours, for the defense of the Holy Church and Orthodox Christians and for deliverance. And for that State campaign, he indicated that his State road supplies and all supplies should be sent to Putivl on the current winter route, without delaying until another time; and I, Lord, was ordered to the Chuguev nobles and children of the boyars and spearmen and reiters and dragoons and soldiers and serving people of all ranks in the command hut about the service and about the State campaign and about His reserves, the Sovereign, the decree to tell everyone out loud, as it is written about in your, Lord, formal reply.” In August 1673, the Chuguevsky governor Fyodor Sokovnin reported to the tsar that on August 11, 181 (1673), the Tatars came near Chuguev and stole the Chuguev herds, but a hundred Chuguev Cossacks, standing guard, together with the townspeople recaptured the herds in a battle with the Tatars near the Taganka River, 5 versts from Chuguev; At the same time, two of the Chuguevites were killed and one was captured. At the same time, the Tatars “were near the Pechenezhskaya and Malinovskaya settlements and in the Zmievsky district near the village of Mokhnachami and under the settlement of Andreevye Loza. And I have no one to go on a campaign after them, says the governor, because there are few people, because there are great people, a horde, many people with kosh.” From other papers we see what Savintsy and Spevakovka got then and that the Balakleya colonel was defeated by the Tatars. For these robberies and devastations, in the same month of August, the Tatars were generously repaid by the Zaporozhye Koshevoy Ivan Sirko, the same one whom Bryukhovetsky had restored against the tsar with false news about the transfer of the Cossacks to the Poles. On August 1, 1678, the Tsar wrote to Ivan Vasilyevich Rykhtarov in Chuguev: “On August 1, we, the Great Sovereign, knew from a letter from the Belgorod Duma of our nobleman and Voivode Ivan Petrovich Likharev that on July 23, military people, Cherkassy, and Tatarov, and Kalmyks, and about 1000 people came from across the Donets River from the Nagai steppe near Chuguev. fields, Chuguevtsy beat many people and rounded them up, and their herds of horses and animals were driven away without a trace. And how will our letter come to you: and you would write to us, the Great Sovereign, authentically about the arrival of those military people to Chuguev, what ranks and who were the names of the Chuguevites, the servicemen and tenants were beaten and wounded, who had the names of the Chuguevites, how many military people took horses and other cattle, and what kind of devastation was caused”? In the Chuguev correspondence, the governor’s report to the tsar in response to his letter is not visible. Here, in addition to the news about the Tatar attack on Savintsy, which took place in July, and about the intentions of other parties to go to Chuguev, we find only the following reply to Belgorod: “This year 186 (1678) at 7 o’clock in the afternoon, many military people from Tatarov came from across the Donets from the Nagai side near Chuguev and in the fields of Chuguev they beat many people and caught them completely, and drove away the horse and animal herds.” “July 187 (1679), 24, came from across the Donets River, from the Nagai side, the military people of Tatarov, Circassians and Kalmyks, and crossed the Donets River under the posad and, having broken the gouges, were under the Chuguevsky district, and the Chuguevites chopped down many people and caught them in full, and drove away the horse and animal herds. And there was a battle with those military people, and in the battle they took Tatar and he said: their elders are Urus Murza, Maabet Murza, and with them 30 Murzas; There are Tatars, Nagaitsev and Cherkess with 10,000 and Kalmyks 20 people, who in the last year 186 (1678) with Prince Kaspulat Mutsalovich Cherkassky walked past Chuguev, and those Kalmyks were their reins. Of those military people, less than half went under the Pechenegs.” According to reports from Colonel Donets, on July 27 they saw a horde of Tatars on the Chuguevsky field, and another horde was following that one, and that there were up to 17,000 Tatars in all. The Chuguevsky governor then reported to Belgorod that he was now unable to provide information about who and what kind of destruction had been suffered by the Tatars, since many of those taken prisoner by the Tatars, but repulsed by Colonel Donets, had not yet returned to Chuguev, and others were still lying sick from severe wounds in Kharkov and in the Kharkov district. Note that in 1680-1681 the Chuguevites went with Cherkassy to build Izyum and fortifications along the Donets, during Golitsyn’s Azov campaign in 1687, they were partly in Shein’s regiment, partly in Golitsyn’s regiment, in 1695 and 1698 during the Azov campaign they fought on Kolomak, and in 1699 they were locked in fortresses from the Tatars. Then we leave the military actions of the 18th century, where the Chuguevsky regiment was in various bloody battles. Let's say a few words about the advantages that the Chuguev people of ancient times enjoyed. According to the inventory of 1712, “in Chuguev the Great Sovereign, the regimental banner is scarlet taffeta, painted with paints on silver, written in one direction by V. M. Demitriy, in the other direction by V. M. Georgy.” The life of the Chuguevs, with all the anxieties of combat life, had a lot of pleasant things. It was not for nothing that dozens of serf peasants fled to Chuguev. Back in 1641, with a letter dated December 8, Tsar Mikhail Feodorovich, at the request of the Chuguevites, gave them permission to trade with Lithuanian cities and Lithuanians to come to Chuguev to trade. The same permission was again confirmed by a charter dated September 29, 1645. The land allotted to the Chuguevites was rich in forests, hay fields, grain-producing, and in an excellent climate. Plots of land were divided according to service levels, and those who distinguished themselves in battles were given additional land. As a general rule, it is prescribed: Children of boyars, heads and streltsy (centurions) - 25 villagers, archers and gunners - 8 Children of boyars, heads and streltsy (centurions) - 70 villagers, archers and gunners – 15 The lands were divided into 3 fields and dozens of plots were measured and marked with boundary posts. “Uncultivated forests, says the Scribe Book of 1647, animal stalls and fishing grounds in the Donets, in the Udakh, Mozha rivers and in other rivers and lakes - the whole city, everyone in general.” According to the establishment of new military settlements, only those belonging to the Corps of active troops and to the settlements live in Chuguev. In ancient times, in the parish of the Assumption Church and part of the Nativity of the Virgin Mary Church, Kalmyks lived - a feature worth special consideration. Back in 1679 and 1680, the city service collected cattle and bread and wine from the Chuguevites in the pay of the Kalmyk Horde, which was in the service of the Sovereign in Belgorod. “To Ivan Ivanovich Pyotr Khovansky. On May 18, 188 (1680) of the current year, you wrote to Belgorod: last year 187 (1679), according to the signature of Prince Kaspulat Mutsalovich Cherkasky from Kalmykia, the city service took from the Chuguevites from all ranks to feed the Kalmyk taishas from Kalmykia, not against the Sovereign’s decree, 130 yalovits, 400 sheep, and grain reserves - 29 millet and cereals, 8 breads of crackers, 283 baked bread, and from the circle yard given 50 buckets of wine, 9 buckets of honey. And now Prince Kaspulat Mutsalovich Cherkasky will go to Chuguev and write to you about the Kalmyk fodder, about yalovits and about rams and will order you to take yalovits and rams from the Chuguevs against the dacha of the last 187 (1679) year, and you have no one to take those yalovits and rams and grain reserves from, because the Chuguevtsy are tenement people from the military people ruined. And you, by decree of the Great Sovereign, to feed him, Prince Kaspulat Mutsalovich, from Kalmykia, order yalovits and rams from Chuguevtsy city service, from all ranks to take 14 yalovits and 30 rams from the last 187 (1679) year without any mocking.” Letter of commendation to Prince Kaspulat Mutsalovich for his services in 186 (1678) and 187 (1679) in the Collection. State Gram. Part 4, page 369. See Gisel’s “Synopsis”. At the end of the Azov campaign, Peter the Great ordered the Kalmyks who were on the campaign to move to live in the city of Chuguev. Here they were shown, in accordance with their wishes, a special place in the suburban settlement of Osinovka, where to this day one street is called Kalmytskaya. In the Kursk records for courtyards and hayfields it is said that in 1696 the Kalmyks took over courtyards in Chuguev. In 1699, according to the petition of the “newly baptized Kalmyks” Andrei Kharpn, Vasily Kharlamov, Gavrila and Ivan Patrikeev, lands were allocated near Chuguev near the dachas given to “Kalmyk Murza Alexei Kobin and his comrades.” And in the same year they were sent temporarily to serve under Colonel Izyumsky. “To Prince Yakov Fedorovich Afanasy Astafiev. According to your reply, March 207 (1699), it was ordered to send the Chuguev Kalmyks and the Don Oreshkovo Cossacks, having sorted out how many people were suitable, to Izyum to Izyumsky Colonel Fyodor Shilov and the Chuguev newly baptized Kalmyks, Murza Alexei Kobin with his comrades, all and the Don Oreshkovo Cossacks, choosing 32 people, sent I am March 7.” In response to the Prince’s reply dated March 9, he writes that “there are no people in Chuguev who can translate from the Tatar language; Kalmyks who know the Tatar language have been sent to Izyum.” According to the Chuguev census of 1710, there are 47 families of “baptized Kalmyks” in Chuguev, and according to the 1712 census there are 50 families and in them there are 119 males and 168 females. All of them are called Christian names: “Murza Danilo, Vasilyev’s son, Bukharin 50 years old; he has a wife Nastasia, Maksimova’s daughter, 40; children: Ivan 3, Vasilisa 2, son Potap died after the 1710 census. But he, Danila, has a Pole, Ivan Ivanov, 20, and his mother Matrona, 60.” Several Latvians and Poles and one Swede, probably taken away during the war, are shown in other families. Several heads of families are called Kharins, Kobins, one is Batyr, the other is Kirgis; others - Tuma, Zengor, Chegodai. From 1715 to 1735, the team of Kalmyks increased by 150 families, baptized and unbaptized. When settling on plots of land, it turned out to be possible to increase, and the number of Chuguev Kalmyks was increased by another 15 families. According to the report card of Field Marshal Minich, after the Turkish War in 1740, two Kalmyk companies consisted In 1788, a new staff was established for the forward guard corps of the Ekaterinoslav Infantry Regiment, according to which in the 8 Kalmyk hundreds: There is no doubt that the unbaptized Kalmyks, who settled in Chuguev along with the baptized ones, were baptized in Chuguev just by imitation of their fellow tribesmen, especially with light promptings from the Chuguev authorities. Proof of this is the decree of the Senate Chancellery on the 19th day of June 1716, which was sent to the Voronezh Provincial Chancellery, the Privy Councilor to the Governor General and Cavalier Apraksin: “the Kalmyks Sermeni Mergeni and his comrades came from Ayuki Khan 21 people, with wives and children, from the Don to Chuguev, here, at their request, to baptize the Christian faith and enlist with the newly baptized Kalmyks there to serve and give them a salary against the same; so that they could not accept baptism, go back to Ayuk-Khan and go to Kuban,” and so on. By Senate Decree, January 14, 1717, it was commanded: “also the 25 tents that came to the Don should send Murza and his comrades for baptism and living in Chuguev.” The Senate decree on October 27, 1725 commanded: “Kalmyks who come to the Don of their own free will and ask for baptism in the Christian Orthodox faith will be accepted and, after baptism, assigned to serve in Chuguev.” In order to entice and induce this wild tribe to convert to the Christian faith, they were given various advantages, both in civil and military ranks. This is clearly expressed in the instructions of 1729 from the Belgorod provincial chancellery. Captain Stremoukhov was instructed: “Do not inflict any oppression on the Kalmyks, so that they will not be forced to flee back to the Kalmyk uluses, violate the faith of the Greek confession, and the salary given to them may go to waste.” The same is expressed in the Highest approved staff of the military command of Kalmyks and Cossacks in 1740, where in the note against them, regarding the determination of their salaries, it is said: “The Kalmyks, in order to impart hunting to the service and convert to the Orthodox faith, the same (that is, salary) that they now receive.” Unfortunately, unbaptized Kalmyks could not get along in Chuguev for long. Statistics from the city of Chuguev show that in 1748 “Kalmyks who settled in the city of Chuguev and did not receive Holy Baptism retired to their uluses.” The wild tribe did not like the decree of 1748, which equalized the maintenance of Kalmyks in peacetime and war with the maintenance of Cossacks, whereas before that a Kalmyk received a salary per year of 15 rubles more than a Cossack. Local stories add that some restrictions were placed on the unbaptized Kalmyks in an attempt to persuade them to accept Christianity, and that these restrictions also contributed to their removal from Chuguev. However, from this very fact that along with the unbaptized Kalmyks, according to local information, some of the baptized ones also left, it is obvious that the greed for benefits, offended by the decree of 1748, forced the savages to go to the steppe nomads. The Kalmyks who remained in Chuguev little by little became related “with the Svedets” from different cities of the Russian kingdom, and through this they merged with the Russian tribe, losing their Kalmyk type. Over 25 years, there were 7 more Kalmyk families in Chuguev; and now in the 6th district, in Skrypaevo and other places, you can still see faces with a pure Kalmyk type. The lands of the Kamennaya Yaruga, or Kamenny, which received its name from the layers of stone hitherto broken here, were allocated in 1647 to 200 Chuguevsky archers. Scribe Chuguevskaya book of 1647 “Between the lands of the Chuguev archers, different cities of the Svedets there are 200 people - that they were given three four people in the field, and in two according to the same ... up the Chuguevka River - to Kurgan, from Kurgan through the Kamennaya Yaruga peak.” The first church in Kamenny was probably built around 1650. The current wooden church, in the name of St. Nicholas, was built in 1759. In 1809 it was resumed; in 1820 covered with sheet iron. Number of parishioners: in 1730 488 men, 463 women; in 1750, 540 men, 510 women; in 1770, 575 men, 580 women; in 1790, 618 men, 680 women; in 1810, 558 men, 762 women; in 1830, 760 men, 670 women; in 1850, 993 men, 736 women. Joyful experiences of God's grace were visible in the parish and over the Orthodox. In 1848, at the opening of spring, strong fires began initially in the city of Chuguev and its environs, serving as harbingers of the coming wrath of God. There was also a fire in Kamenny on June 22, from which one owner’s four stacks of grain burned down. The next day after this fire, the mortality rate also began: three people died suddenly from severe vomiting, cramps and diarrhea. Further, during intense heat, the disease intensified every day. Finally, the general fear and fear of suddenly dying, the strict order of the military authorities - to take all sick people to the Chuguevsky hospital for treatment, and distrust of doctors led the people into great excitement. It is impossible to imagine a sight as terrible as it was then. Avoiding the hospital, they hid in cellars, secret places and died there without repentance and Communion; young men and old men, wives and children lay in coffins next to each other. Every day the parish priest in his parish, consisting of 828 male and 803 female souls, found from 3 to 10 deceased, and, having performed the funeral service for everyone in the church, accompanied them to the cemetery and graves. In such disasters, the priest had to show the unfortunate people peace and strength in warm prayers to God. They began to go to church: fast, confess and partake of the Holy Mysteries, and everyone was almost preparing to die. On July 24, having imposed a whole-day fast on himself, the funeral service of the Divine Liturgy, in full priestly vestments, was carried out by a priest with the Cross and Holy Icons, accompanied by local military commanders. All the military villagers, even babies, walked around the village. The singers sang divine songs, the people, together with the shepherd, prayed loudly, and there was not a heart of stone that would not pour out in tears before the justice of God. Calmed by the pastoral word, and having tasted the sweetness of Christian consolation, the parishioners patiently awaited the end of their misfortune. Little by little the illness began to stop, and by the first days of August it was completely inaudible. Thus, within a month and a half in this parish, consisting of 828 males and 803 females, died of cholera: 22 adults, men. 46 women The year 1848 was very difficult: a small harvest, loss of livestock, mortality among people; but no easier than 1849. In the middle of March of this year, a disease - scurvy - appeared among the people and lasted until May, from which 13 souls died in this parish, out of 784 men and 744 women. On the road from Chuguev to Belgorod. The current local church, single-altar, wooden, in the name of St. Basil the Great, was built in 1764; Before its construction, the residents were included in the Vasilyevskaya Church of the village of Tetlegi, which was located at a close distance from them. This former parish church of theirs is already shown in the Chuguev censuses of 1710 and 1712. The latest census says: “The villages of Tetlegi and the village of Zarozhnaya have a church in the name of Basil of Caesarea; priest Anton, Yakovlev's son, Mukhin, according to his tale, 72 years old, his wife Varvara Titova is 70; children: Vasily 37, Filat 27, Kirilla 18; daughters: girl Mavra 13, Nastasya 10, Anna 7. Vasily has a wife Thekla Fomina 35; children: Alexey 5, Kharlampy 3, Stepan 1; daughters: girl Fedora 8, Vassa 7, Domna 4. Filat has a wife Efimiya Ivanova 26; daughter Elena 1. Kirill has a wife Glikeria Yakovleva for 18 years.” No clerks are shown. since the lands on the Tetleg river, on the green well, given to Semyon Golovin and his comrades, were ordered to be demarcated by a royal charter dated January 30, 1645: then there is no doubt that the first church in Tetleg was built no later than 1660. In the district of Vasilievsky parish with. Zarozhny now consists, in addition to Zarozhny and Tetlega, residents of the village. Pyatnitsky, otherwise called Cossack Babka, where there was a church of St. Paraskeva, long closed due to its dilapidation and the small number of parishioners. In addition, in 1755, in the Vasilievsky parish of the village. Tetlegs consisted of residents of the village. Kochetka, where, however, according to the 1710 census, we see a special church of the Archangel Michael, with a priest, but without a cleric, (According to Pistsova in 1647, “The land beyond the Tetlega River in the clearing that Popova says, on both sides of the ravine, to the top of the Kochetka well and down along the Kochetka well to the mouth of the Babka River and behind the Kochetka well up the Babka River" was given to the boyar children Fyodor Golobok and his 10 comrades.) and where the Vladimir Icon of the Mother of God, which belonged to the former Mother of God Monastery, is now located, revered by many. In the vicinity of Zarozhny, cholera appeared in 1830; but this year in Zarozhny no one experienced its effects. At the end of September, the following 1831, those sick with cholera were dying quickly. When the residents did not see a sure way to cure everyone, and within 14 days more than 20 of them died; then the people recognized the justice of God over themselves, ready to punish our sins, and His long-suffering, which, striking some, admonishes others. The old man, the young man, the rich and the poor, all turned with a contrite heart to private, but more general prayer, all resorted to the Holy Church to bring repentance and be honored with the Holy Mysteries, and the merciful God, heeding their heartfelt cry, limited His righteous anger to a few victims of death. The appearance of an epidemic disease was similar in 1847, but that year no one died in Zarozhny; but in 1848, from July 1 to September 1, 160 people of both sexes died; In addition to this sorrow, the failure of the grain harvest, the loss of livestock and bees - this important source of income for the inhabitants - weakened their spirit. Having heeded the admonition of their spiritual father, they resorted to public prayer, asked the military authorities for permission to take the icon of the Pustynskaya Vladimir Mother of God, and with the appropriate church ceremony received it into every home and into every family. On this occasion, rare manifestations of feelings were revealed to the attentive eye, and when their first prayerful cries seemed unheard, they no longer indulged in despair, but continued to offer diligent and unceasing prayer. The merciful Lord did not despise fervent prayer, delivered them, like Hezekiah, in the days of his sorrow, and took away the illnesses of their souls. In 1849, scurvy disease had a very weak effect on the residents of this village compared to other places. 8 female souls died from it. In the circle of people considered parishioners of the Zarozhenskaya Church, there have long been people infected with the delusions of the priestless sect. Their number increased every year; In addition to newborns in their sect, they were also joined by those who had been baptized and raised in the dogmas of the Orthodox Church. For greater success in acquiring members of his sect, Vasily Allakin built a chapel in his house, on the edge of a black forest, in 1767; in 1810 a special chapel was built in Zarozhny. In 1801 there were 49 schismatics in Zarozhny. and 42 women, in Tetleg 8 men. and 8 women, in Kochetka 2 men. and 3 women; in 1819 in the first two there were 116 male and 125 female souls, in Kochetka there were 6 males. and 6 wives. Major Alexander Shcherbakov, the former head of the 3rd settlement division 1818 - 1829, curbed the willfulness of the schismatics a lot. According to his influence, not only the seduction of the Orthodox into schism was stopped, but many of those recently seduced returned to Orthodoxy and all the children were baptized by the priest. The parish priest of that time, Mikhail Mukhin, met with stubborn opposition to the pastoral exhortation; but after 6 years, 11 men and 44 women were converted from the schism to Orthodoxy. At the admonitions of Mukhin’s successor, priest Aksenenkov, of the 61 schismatics, 35 turned to the Holy Church; After the death of 11, only 5 people of both sexes, all elderly, remained in the schism. On the Babka River, 22 versts from Chuguev. According to the Chuguev correspondence, the name of the village was mentioned in 1674 and 1676. The currently existing wooden church in the name of the Intercession of the Blessed Virgin Mary was built in 1771. The church is poor. The Church of the Sandy Village, in the name of the Holy Martyr Paraskeva, is assigned to the Intercession Church. According to the Chuguev censuses of 1710 and 1712, we also see this church, but even then there was only one priest without clerics, which indicates the poverty of the parish and the church. In the correspondence of 1674 Peschanoye was also called a village, and in 1687 a village. The current Pyatnitskaya Peschanskaya Church was built in 1763 through the efforts of parishioners. In 1825, she was assigned to the Church of the Intercession, due to poverty and the small number of parishioners; and then in 1845, due to disrepair, it was completely closed. But recently, at the request of the military authorities, it was allowed to correct it and it was corrected at the expense of voluntary donations. The metrics of both churches, in the archives of the Consistory, begin in 1779. Regarding the composition of the parishioners of the Intercession and Peschanskaya churches of ancient times, we note that, according to the Chuguev censuses of 1710 and 1712, they turn out to belong to the same ranks to which the residents of Kamenny and Stary Pokrovskoye belonged and, just like those, by order of the Chuguev authorities, they went one by one to guard the Chuguev fortress. 5 versts from Chuguev, on the Donets. Under the decree of 1704 in Belgorod, General Prince Masalsky was enclosed with a “painting by the Malinovsky residents of Cherkassy,” and the decree itself contained a tale by the Malinovtsy, which says: “the village of Malinovka was built 40 years ago or more, according to a letter from the boyar and governor of Sevsk, Prince Grigory Grigorievich Romodanovsky; otherwise the village was built across the river, beyond the Northern Donets, on the Nagai side, on the Raspberry well, on the ford, on the Tatar climbs, on the Chuguev lands.” The decree instructs to leave the Malinovsky Cherkassy under the jurisdiction of the Izyum Colonel and not to touch the Chuguevsky authorities with them. Therefore, Cherkasy settled in Malinovka around 1660. According to the royal charter of 1652, “five people with their families came to Chuguev in the State name from the Lithuanian side of the city of Gruna Cherkasy and asked for permission, which they received, to settle in Chuguev. The king ordered land to be allocated to them for courtyards and dachas. In the same year, as a letter dated October 1652 says, 3 people “prudniks” came to Chuguev from Poltava for eternal life in Cherkasy and received permission “under the city opposite the old mill, on the other side of the Donets River, to the old old dam to build a mill again,” so that from now on that mill would be their property. Those and other Cherkassy later became part of the inhabitants of Malinovka. Thus, the first church of the Archangel Michael in Malinovka was built around 1658. In the memory of old-timers, it was preserved that the iconostasis was painted by a resident of the Malinova settlement, Vasily Rudetsky, in the ancient Malinovsky church, with his own hand and free of charge. In the current church there is a holy icon depicting St. Apostle Andrew, three Saints and the Holy Martyr Tatiana. In the middle of this icon there is a silver reliquary in which parts of the holy relics are kept: St. Gregory the Theologian, St. John Chrysostom and St. Andrew the First-Called Apostle. For this icon, in 1847, through the diligence of the parishioners, a silver tent was built and a large stationary ark was built. It has the following inscription: “These parts of the Holy relics were given to me, Vasily Rudetsky, as a blessing from Hegumen of Svyatogorsk Sylvester Kiyanovsky and by me, a sinner, they were brought to this church of the Holy Archangel Michael on June 24, 1767.” Old-timers say that Rudetsky earned this blessing through his frequent and long-term, unpaid work in the Svyatogorsk Monastery in terms of his artistic art. In 1783, instead of a dilapidated and insufficient one, a new church was built in the name of Archangel Michael. The parish priests Maxim Malinsky and Alexey Sokolovsky, and among the parishioners Yakov Butovsky, Ivan Bogomol and Vasily Malik, took care of the construction of this church. The iconostasis was erected from the previous church, painted by Rudetsky. In 1835, when the Malinov settlement had already been rebuilt, the church, according to the same plan, was rebuilt from the treasury on the present site. The iconostasis was erected from the Nativity of Christ Church, which was abolished in the city of Chuguev, and the iconostasis painted by Rudetsky was taken to be developed for other churches of the military settlement. Retired non-commissioned officer Ivan Shulga, while he could not donate much to the church from his poor property, diligently contributed to the splendor of the church, daily inviting other parishioners to donate for its decoration, and with the money thus collected over the course of two years, 917 silver rubles, the iconostasis was restored and the church was decorated. The current church houses wonderful books: a) the Euchologion, published in Lviv in 1695; b) gospel, Moscow print of 1701; c) penticostarion, Moscow print of 1707 with the inscription: “this book, the Tsvetnaya Triodion, Malinovsky Ktitor Mikhailo Starusev and his comrades took to the church of the Archangel Michael and gave to Priest Nicholas; Ataman Kuschnur was there; Fate acted in 1718.” In the request of the Malinovsky Cossacks of 1704, the situation of the Malinovsky Cherkasy of old times is already visible: “They live, they say about themselves, on the Nagai side, on the ford on the Tatar climbs,” that is, in a place where every day they had to fear for both property and life. The Chuguevsky archive preserves several information about the disasters of the Malinovites. In 1673, the Chuguevsky Voivode reported to the tsar. That in August of that year the Tatars were, by the way, near the settlement of Malinovka and the governor could not do anything to protect the Malinovites from the Tatars. In a letter dated May 22, 1684, the Tsar wrote to Chuguev: “Ataman Mikhailo Naluchnaya and his comrades beat us with the brow of the Malinovskaya settlement: in past years they were given in the Chuguevsky district on the Tatar side of the Gnilitsa River and the Gnilushka River for fishing and near those rivers hayfields and all sorts of land from the upper reaches to the mouth. And in the last year of 186 (1678) Tatarov, that settlement of theirs, Malinovka, was ravaged and they, their wives and children, were completely captured. And now 40 people have emerged from that settlement. And in the last year 188 (1680), when General Grigory Ivanovich Kosagov was Voivode in Chuguev, he gave half of those fishing grounds and hay fields of that Malinovka settlement without them, to the Malinovtsy, as they were in full, to the Zmievsky district village. Mokhnachev was a resident until our Great Sovereign decree. And those dachas to Malinovskaya Sloboda and in books in Chuguev in the Prikaznaya Izba are recorded and their dachas are given out to the whole city in Chuguev.” The king orders that the case be examined and the consequences reported to him. In the request of 1704, the Malinovites write: “to kill Elijah in the coming of the military people of the Tatars, and the whole village was burned out.” It is not directly stated in what year this was: but it is clear that it was recently, that is, after 1678. The deeds of God's judgment and mercy of the new time are still in everyone's memory. a) On August 1, 1824, locusts flew to the region in such numbers that in their flight they blocked out the daylight and, having sat in the trees, broke off the branches of thick trees; I didn’t destroy the bread in Malinovsky parish. b) In 1830 and 1831 there were no deaths from cholera in this parish. There were no fires caused by arson, of which there were many in neighboring places in 1845 and 1848, in this parish. c) In 1847, on June 11, hail fell of varying sizes and in large quantities, between them the size of a chicken egg and more. The fields with young shoots of grain were knocked out by hail and many cattle were killed in the herds. On August 14, cholera appeared and lasted until October 1, and 57 people of both sexes died from it; in 1848, 108 people died of cholera in a month and a half; On top of this, there was a terrible drought, a grain crop failure, a loss of livestock, a bee pestilence, and an extreme shortage of garden vegetables; in 1849, the scurvy disease that was rampant in the surrounding areas, although it affected many in Malinova, did not send anyone to the grave. Of the priests who served in the Malinovsky Church, due to their zeal for the church and their care for the parishioners, the parishioners have in reverent memory Maxim Malinsky, Alexei Sokolovsky and Archpriest Pyotr Protopopov, and among the parishioners - Vasily Rudetsky. In the aforementioned decree of 1704, 130 Cossacks of the Malinovsky masters were named. After that there were: in 1730, 440 men, 500 women; in 1750, 468 men, 500 women; in 1770, 516 men, 540 women; in 1790, 538 men, 568 women; in 1810, 467 men, 525 women; in 1830, 1338 men, 1271 women; in 1850, 1536 men, 1442 women. shower. Raskolnikov now has 1 male, 1 female shower. In 1819 there were 5 men and 8 women. Novo-Pokrovskoye by its very name indicates Staro-Pokrovskoye. In fact, in the Chuguev census book of 1712 we see: “The village of the Intercession Church in the name of the Intercession of the Blessed Virgin Mary; near that church there is priest Timofey, Prokhorov’s son, Popov, according to the fairy tale he is 24.” Next, one clerk is shown. The same is in the Chuguev census of 1710, where Elisha Prokhorov and two clerics are shown as the priest of the Intercession parish; in the Chuguev correspondence of 1701 we see the priest of the same village Prokhor, and in the correspondence of 1688 Pokrovskoye is called a village. In the census of 1710, the residents of the village of Pokrovskoye are shown to be people of the regimental centenary service (8 families), boyar children (21 families), former soldiers (2 families), soldiers of the second class (6 families), retired people from various ranks (24 families), walking people (10 families). This composition of the parishioners, together with their dependence on the Chuguevsky administration, shows that these settlers moved here from the Moscow land and that the population of Pokrovsky belongs to a long time ago. According to the Chuguev scribe book of 1647, it is clear that the lands of Staro-Pokrovsky were allocated to the boyar children of the Chuguev service in 1647. According to the correspondence of Chuguevskaya, Pokrovskoye with the name of the village was found in 1657. Thus, the construction of the first Staro-Pokrovsky church probably dates back to 1650. The village of Staroe Pokrovskoye was located on the bank of the Ud, on the right side, and the villages Podari and Laptevo belonging to it, with their boyar children, were on the left side of the Ud, on the bank of the river. At the beginning of new military settlements, part of Pokrovtsy and the villages of Podari and Laptevo were resettled about four versts from the bank of the Ud River and thus the Novo-Pokrovskoye settlement was formed. In 1825, a chapel was built in Novo-Pokrovsky and the church utensils of the Old Intercession Church were transferred here; Its metrics, starting from 1776, also came here. In 1841, a wooden church was created and consecrated in Novo-Pokrovsky, still in honor of the Intercession of the Mother of God. In 1848, up to 60 people out of 1743 of both sexes died from cholera. The effect of God's wrath on the hearts of the parishioners was beneficial for them. Everyone was afraid of sudden and painful death and therefore hastened to be sanctified by prayer in the church of God, confession and communion of the mysteries, and propitiated the Lord with alms and good works. Number of parishioners: in 1730 420 men, 410 women; in 1750, 490 men, 492 women; in 1770, 540 men, 567 women; in 1790, 572 men, 610 women. (in Pokrovsky 290 men, 280 women; in Lapteva 120 men, 140 women; in Podari 162 men, 190 women), in 1810 697 men, 793 women. Nowadays the parishioners of the Novo-Pokrovsky Church are considered to be: a) living in Novo-Pokrovsky 702 men, 588 women, b) in Staro-Pokrovsky 305 men, 335 women. There were 11 male Raskolnikovs in 1755; in 1819 there were 13 males and 19 females. Nowadays there is none. The town of Pechenegs, 23 versts from Chuguev, near Mount Bubon, on the banks of the Donets, its very name indicates that the Pechenegs once roamed here. When the current Kharkov province began to be populated by people from beyond the Dnieper, the town of Pechenegs was one of the first where the Cherkassy settled. The proximity of the fortified Chuguev reassured to some extent the peace of the Pechenezh settlers, and in this hope they submitted for the first time to the patronage of the Chuguev governor, retaining their Cossack control. We have reached us with a royal letter from 1654, which allowed a party of 45 Cherkassy families to settle in the Pechenegs, but in which it is said that new settlers will take places in the Pechenegs along with the “former traveling Cherkassy”, and another letter from 1646, also sent to the name of the Chuguevsky governor, which, in all likelihood, refers to the very first settlers of the Pechenegs. 1. “From the Tsar and Grand Duke Alexei Mikhailovich of all Great, Lesser and White Russia, Autocrat in Chuguevo to Fyodor Vladimirovich Pushkin. In the current year of 162 (1654), May 6, you wrote to us that they came to Chuguevo from the Lithuanian side of Cherkasy - Ivashko, Fedorov's son, Voloshenin and his comrades, 45 people, with their wives and children, for eternal life. And those Cherkassy on Chuguev were brought to the cross, and the newly arrived Cherkasy, Ivashko Voloshenin and his comrades beat us with their foreheads, so that they could be on Chuguev with the Chuguev Cherkassy for eternal life and order them to be settled in the Chuguevsky district on the Pechenezh Katkovsky field with their brothers with the former traveling Cherkassy. And from those Chnrkas, Ivashko Fedorov was sent to Moscow as a petitioner. And we granted those Cherkas, Ivashka Volosheninov and his comrades, for their foreignness and new settlement, ordered them to give our salary for a yard building, to those with family, five rubles per person, and those with no more family, a friend himself or a third person, and those to four rubles per person... Cherkas reconsider everyone at face value... According to their petition, they were ordered to arrange for eternal life in the Chuguevsky district on the Donets on the Pechenezh Katkovsky field. And they, the Cherkasy, seeing our Royal favor to them and remembering the kiss on the cross, would serve our Great Sovereign, protect our Ukraine from the Crimean and Nagai and Lithuanian military people, and be ready for service, and when the military people came, they fought with them and were built in designated places for eternal life... Written in Moscow in the summer of 7162 (1654) May 20." Another letter, dated November 23, 1646, to the Chuguevsky governor, Prince Yakov Petrovich Volkhonsky, is as follows: “You wrote to us on November 10: they came to Chuguevo in our name for eternal life from the Lithuanian town of Oposhnin, Fedotko Levonov and his comrades, 205 people, and when questioned they said: they came from the Lithuanian side from the persecution of the Papezhans, and many Belarusians, because of persecution, want to go to our Royal name for eternal life. And you ordered those Cherkasy people in Chuguev, before our decree, to give 4 money per day from our treasury to each person. Do those Cherkasy Fedotka and his comrades have wives and children? And now are you with them on Chuguev, or on the Lithuanian side? That's not in your reply. And you don’t do much - you write about Cherkasy without a name. And according to our decree, it was ordered to accept the moving Lithuanian people of seed and subsistence in our direction, but the thin and lonely ones were not ordered to be accepted in our direction. And regarding Cherkassy, ​​our decree to you was that we were not sent to accept them in our direction and did not have the chance to accept them, that before this there were quarrels from them. And when our letter comes to you, you would ask Cherkas, Fedotka Livonov and his comrades: do they have wives and are they with them now on Chuguev? and how many children do you have and how old are those children? and who has what kind of animal? or did their wives and children remain in the Lithuanian side and do they expect them to soon follow them to Chuguevo? If only you would write to us about everything authentically. And Cherkas, Fedotka Levonov with his comrades, and who now has wives and children with all the animals, giving them carts and food for the journey, send them to us in Moscow, with whomever is best. And from now on, those Lithuanian and Cherkassy people will learn to come to Chuguevo, in our name, to live: and you would accept them with consideration and questioning, Good nobles and merchant people, seeded and subsistence, and from whom treason is not expected; and Cherkasy ordered not to accept thin and lonely people and to send them to the Lithuanian side with everything intact. Written in Moscow, summer 7155 November 30 days.” Although this document does not say that these Cherkassy want to settle or stayed in the Pechenegs: but a) the document of 1654 says that before 1654 the Cherkasy already lived in the Pechenegs, b) according to the papers, it is impossible to indicate in the Chuguevsky district the places where the Cherkassy of 1647 would have settled, except for the Pechenegs or Valki. In 1784, the Pecheneg fortification was described as follows: “in the settlement, which was formerly a city, there is a fortification in the likeness of a hexagon, with bastions; it is covered with an earthen rampart, with a height from the horizon of 1? up to 2 fathoms. Adjacent to it on the eastern side is a large mountain (Bubo) with a bay located below it; and on three sides it is surrounded by a dug ditch, 5 fathoms wide; inside the rampart, or fortification, there are two wooden churches, the first in the name of the Intercession of the Most Holy Theotokos, the second in the name of St. Nicholas the Wonderworker, an official house with two stores attached for bread; Yes, in the suburbs there is a church of the Supreme. Apostle Peter and Paul and the 4th Transfiguration of the Lord". In 1724, the Consistory sent archpastoral permission to build a new Intercession Church in the town of Pechenegah. In the case of 1739 on the ordination of Deacon John as a priest of the Intercession Church, as requested by his father, Pecheneg Councilor Jakov Denysiewicz, they signed: “the city of Pecheneg Priests of the Cathedral Intercession Church Miron Lukyanov and Grigory Pavlov. Two Pokrovsky priests signed, as we will see, the request of 1669. Taking into account the antiquity of the Pecheneg fortress, we must remain confident that the first Pecheneg Church of the Intercession was built around 1647. The Church of the Intercession existed in the middle of the last century, when, according to the census of 1761 and 1763, one of the farms established on the Pechenezh land belonged to its priest Andrei Grabovsky. It existed until the end of the 18th century. His metrics for the years 1779 - 1801 are kept in the Consistory. It closed around 1817. According to the affairs of 1726, we see the Church of St. Nicholas in the Pechenegs and at this church a school. And in 1728, the Pechenezh priests - Pokrovsky Miron Lukashev and Gabriel Pavlov and Preobrazhensky Semyon Gerasimov - elected the “Pechenezh Nikolaev Priest Anton Yuryev” to be the priest’s elder to collect church money. In the report of the Dean of 1717, the St. Nicholas Church is already called a frame church. And so there is no doubt that the St. Nicholas Church existed in the Pechenegs back in the 17th century. In 1750, a new St. Nicholas Church was built in Pechenegs and an antimension was issued for it by St. Joasaph. The Consistory contains metrics of this church for the years 1779 - 1801. In 1826, he was transferred to the Pechenezh Burlutsky farm, where his books also arrived: a service book, Moscow print of 1705, a gospel from the Moscow print of 1735, another from the Moscow print of 1748, service menaions, Moscow print of 1750. In the decree of 1726 we read: “this year 726, September 18, His Eminence in the report of the Izyum regiment of the town of Pecheneg, centurion Theodosius Plotnoryanov, to the ktitors Peter, Ivan’s son, Chelombitka and Ivan Zaitsov” it is written that in 1706, with the blessing of the Most Reverend Ignatius, Metropolitan of Belgorod, it was built in The Pechenegs Church in the name of the Transfiguration of the Lord and that it had already fallen into disrepair, which is why the petitioners received permission to renew it. But in 1728, the same petitioners, at their request, were allowed to build a new church, since the previous Transfiguration Church, on the outskirts of Pecheneg, was very dilapidated. From these papers it is clear that a) the Transfiguration Pechenezh Church stood on the settlement, and not in the Pechenezh fortress itself; b) the church, which existed before 1728, was built, according to parishioners, in 1706, but if it was extremely dilapidated in 1726, then in 1706, of course, it was only restored and, therefore, the first Transfiguration Church was built around 1660. The current Transfiguration Church contains: a) two ancient gospels, one of them printed in Moscow during the reign of Tsar Peter in 1703, in a silver frame: Lazarus Sunday is engraved on the upper silver board, and on the sheets it is written: “from the books of the city of Pechenegs of the Church of the Transfiguration of the Lord, given by the support of Jacob and Vakula, by the diligence of Priest Gregory Savitsky." Another gospel printed in Moscow in 1735; b) a service menaion for the months of September and October 1704, with the inscription: “from the books of the city of Pecheneg of the Church of the Transfiguration of the Lord, rector Priest Gregory Savitsky.” The same for the remaining 10 months, Moscow seal of 1705 and with the same inscription; c) Lenten triodion in 2 parts, Moscow print of 1696; d) prologue for the months of March, April and May, Moscow print of 1702, with the inscription: “the city of Pecheneg of the Church of the Transfiguration of the Lord, rector Gregory Savitsky, was purchased through diligence and worldly deeds.” e) two service books of the Chernigov press of 1747. In 1750, an antimension was issued, consecrated by St. Joasaph "to the town of Pechenegi, to the Church of the Transfiguration of the Lord." At this time, the church was rebuilt and built with three domes and four-pointed crosses on them. Since 1814, the zeal of parishioners began to build a stone church and a completed church, consecrated in 1816. More than others, the priests Vasily Pogorelov, who was also the Dean, and Pyotr Ivanitsky and parishioners: Fyodor Karmilets and Gabriel Chelombitko took care of its construction. Non-commissioned officer Alexey Petrovich Chelombitko tried to restore the iconostasis. Archpriest Pyotr Danilov donated 200 silver rubles for the construction of the stone bell tower; He also brought into the church a silver cross worth 35 silver rubles, St. chalice with a device of 2 pounds 80? zolotnikov, worth 100 rubles, a priestly robe and a silver tomb. The current Peter and Paul Church has kept metric books since 1743 and confessional books since 1763. In 1741, at the request of the Pecheneg centurion Grigory Danilevsky, Naum Sagovsky was ordained to this church as a priest. In the census of 1717, this church was called a church. According to the affairs of the Izyum board, in 1726 we see the Petropavlovsk Pechenezh priest Timofey as a priestly elder, and in 1729 a ruling on the removal of the Peter and Paul priest Daniil from his place. Given these data, taking into account the name of the church, we must assume that the first Peter and Paul Church in Pechenegs belongs to the time of Peter the Great. The current stone Peter and Paul Church was built in 1803, through the zeal of the provincial secretary Peter Kaplunovsky, and consecrated by His Grace Christopher Sulima in 1806. In the Peter and Paul Church there remain from ancient times: a) Vladimir Icon of the Mother of God in a silver-gilded robe: according to local belief, it has been the subject of reverent respect in the Peter and Paul Church for more than 150 years; b) Books: three gospels of the Moscow press; one in the 4th day of the gospel, with the blessing of Joasaph the Patriarch in 1668, with the inscription: “to the fate of God 7178 (1670) behold, the servant of God John Ivanovich with his brothers Loggin and Danil and Timothy and his sisters Theodora and Marya, this book was canceled for their health and the remission of our sins and the love for to the Church of the Intercession of the Most Holy Theotokos in the Pechenezhskaya Settlement for eternal hours, under our spiritual fathers Simeon and Father John and Stepan Sotnik Shcherbinenko and Ataman Ivan Velichko”; another gospel, in the 4th Moscow press of 1697; third - 1735; triodion of Pentecost “through the diligence of the Venerable Peter Mogila Archimandrite of Pechersk, Voivode of the lands of Moldova, Kyiv press of 1631” with a preface to the reader, which explains the words: “teaching and punishing ourselves, psalms and hymns and spiritual songs” and talks about the singers of the Triodion. The inscription on the sheets, partially preserved, says: “to the fate of one thousand six hundred and thirty-fifth... Koributa of the Vishnevetsky town of Horowiska for the remission of sins, and for the memory of her relatives, gave it to the Church of the Assumption of the Blessed Lady"... Obviously, this book was brought to Pechenegs from the previous place of residence of the settlers. In 1832, the Pechenezh Trinity Church was moved to the Yurchenkovo settlement; it is not known when it was built. Instead, in 1837, the Church of the Holy Trinity was opened in the stone building of a military hospital. We write down the information from the Chuguev correspondence about the Pechenegs of old times. 1. G. Alexei Mikhailovich (Chuguevsky governor) Grigory Romodanovsky. “In the current year 171 (1663) on August 20, Tikhon Lvov wrote to us from Oboyansky: on August 19, Oboyanin Timofey Afanasyev came running to him from Sumy and said that the Tatars are located 10 miles from Sumy on Ozerki and along the Rylskaya road, many Russian trading people were completely caught; and the Khan of Crimea crossed to this side of the Dnieper. And you, Lord, should send the Pecheneg Cherkassy regimental services with all their service and supplies to Belgorod.” Similarly, in 1661, the Pecheneg Cherkassy were sent by the Chuguevsky governor to Kolontayev to repel the Tatars who were besieging Kolontayev, as can be seen from the letters of the Kolontayevsky governor, it is clear that the Pecheneg Cherkassy, ​​together with the Chuguevsky people, were part of the Belgorod regiment. 2) In 175 (1667) the Chuguevsky governor reported to Belgorodsky: “The townspeople of the Pechenezh settlement registered as Cossacks, but after the census there were few townspeople left, and even those were poor; and the Pechenezh Sloboda Cossacks in all matters are not indicated to be handed over to him (Chuguevsky Voivode), but they are ordered to be handed over to Colonel Ivashka Serka in everything. And those Cossacks of the Pechenezh settlement are judged by the ataman Ignatko Cherevan and the centurion Styopka Shcherbina.” 3) Chuguevsky voivode to Belgorod: “176 (1668) June 28 was ordered from you, Boyar and Voivode Prince Grigory Grigorievich, me with the Chuguevites and Kharkovites under the traitors Pecheneg Cherkassy to repair the fishery. And I sent the Chuguev village residents to the Pechenezhskaya Sloboda, the centurion Stepan Shcherbinenko, the ataman Ignat Cherevan, and the governor Panas Ivanov to ask who in the Pechenezhskaya Sloboda was responsible for all the treason against the Great Sovereign? And they, the Pechenegs, the centurion, the ataman and the voyt, having arrived in Chuguev, said in the Sezhay hut that they did not want to betray the Great Sovereign; and treason was committed by the Pechenezh Cossack, from Yakushi Milyukov, with the Pechenezh Levy. Savka Shastenko came to the Pechenezh settlement, and with him the traitor Dvurechenets Ivashka, Alekseev’s son-in-law, and he, Savka, was Gavrilkina’s hundred Stishenko, which are parked at Mayaki. And they Savka came to him, Yakushka, in the Pechenezhskaya settlement for charm and slander, in order to slander the Pechenezhskaya settlement for treason; and he, Savka, is a matchmaker for Yakushka Milyukov. And he, Yakushka, with him, Savka, and with Ivashka and with the Pechenezh Lethals, rebelled. And Leyazhestva de went with the Pechenegs through the forests to steal, about 50 people. And he, Yakushki, wife and children in the Pechenegs. And he, Yakushka, with the traitors Savka and Ivashka went across the Donets River to the Nagai side. And Savka de Shastenko stole his wife from the Pechenezh settlement. And those traitors and rebels, the Pechenezh Letyazhestvos, the centurion and the ataman and the voyt, were afraid to catch - they, the Letyazhestvos, in those days walked with scythes and spears and with hand grips. And Yakushka Miliukov with his wife and children and other rebels ate meat and milk during the current Peter’s fast... but they did not see any treason or rebellion from the Martovets and Dvurechantsy.” Another letter about the same thing dated June 25: “On June 25, Chuguevets, Mayatsky Svedenets, Mishka Staritsyn came running to Chuguev, Pechenezhskaya Sloboda and said: Pecheneg Cherkassy, half, want to betray the Sovereign according to the charming sheets of the traitor Petrushka Doroshenko, and the traitor Pechenezhets Gavrilko Stishenko, who was with a hundred on camp in Mayaki, and with him, Gavrilka, he sent Tatars and traitors Cherkasy to the Pechenegs; and Gavrilka stands near the Pechenegs behind the Donets River, on the steppe on the Nagai side, in the Burlutsk peaks, and sent his hundred and two people to the Pecheneg side to the Pecheneg Cherkassy - Savka Shastenka and his comrade and those traitors the Pecheneg Ataman wanted to catch them, they were not given to him and they were released. “The Pechenezh Cherkassy, ​​on foot and on horseback, marched under Russian villages for theft and for the horses, 50 people.” 4) To the Great Master Theodosius, Metropolitan of Belgorod and Oboyansky, Gerasim Rogozin strikes with his forehead. “This October 177, a letter was sent from Belgorod from you, the Great Master, the Most Reverend Theodosius, Metropolitan, to Chuguev to me; and in the reply it is written that the Pecheneg Cherkassy, ​​Ataman Ignatius Cherevan and his comrades came to you, the Great Master, and said with great boredom and crying that the Chuguevites drove 1500 sheep away from them. And then, Great Master, Eminence Theodosius Metropolitan, Pecheneg Cherkassy is falsely challenging the Chuguevites. The Chuguevians of the Pecheneg Cherkassy did not drive away the sheep. And the thieves, the traitors Cherkassy, ​​came from Plotava and drove away their sheep and drove them to this side of the Northern Donets to the Zmievskoe settlement... And they, the Chuguevites, went on a campaign and caught up with the traitors Cherkassy behind Zmiev on Gomolsha, between the forest, and those sheep were recaptured from them, the traitors Cherkassy, ​​- and they, the Cherkassy, ​​fled through the forests. - And there was not a single person on the campaign between Pechenezh Cherkasy and Chuguevites. - And the Chuguevites drove those sheep under Chuguev to the Malinovaya well. - And they, the Pechenezh Cherkassy, ​​came to them, the Chuguevites, on the Malinovaya well, they drove away those sheep of theirs, the Chuguevtsy, and they, the Chuguevtsy, did not give them the sheep. They beat the Great Sovereign with their foreheads, and they beat me verbally in Chuguev, at the Sezzhay Izba, to order those sheep to be given to them. And I ordered a review to be held and at the review to them, the Chuguevians, I spoke in front of them, the Pechenezhians. And the Chuguevians told the Pecheneg Cherkassy: when they bring the Sovereign’s decree from Belgorod from Voivode Boyarin Romodanovsky, then they will give it back.” Further, it is impossible to disassemble the rotted sheet. Let us note that the Belgorod governor, Prince Romodanovsky, was then on a campaign. 5) The Pechenezh Cossacks, in their fairy tale before the Chuguevsky voivode, saying that when, by a charter of 177 (1669), the Cossacks of the Kharkov regiment were exempted from customs duties, they, the Pechenegs, are required to pay 10 altyns per ruble in Chuguev, write: “We are the Chuguevsky district of the Pechenezhskaya Sloboda The regimental Cossacks serve the Great Sovereign in the Kharkov regiment, and in the current year 181 (1673), in different months and dates, the military people of Tatarov came to the Pechenezhskaya Sloboda and took away the horse and animal herds. Neither winter nor spring bread was born in our fields. And because of that devastation, the arrival of military people and the fact that our bread was not born, many of our brothers of the Pechenezh settlement were in disarray and it became impossible to pay us Sovereign customs duties. - This is His sovereign will and this is our fairy tale. And the fairy tale was written by the Pechenezh church sexton Klimenko Parfenov.” (And he wrote beautifully, clearly, cleanly, correctly). Instead of petitioners, priests John Klimov and Ilya Stefanov signed for the Church of the Intercession. Then follows the petition of the Chuguevsky governor, in which he petitions the tsar to exempt the Pechenezh people from paying customs duties. 6) Chuguevsky governor Pechenezh centurion and ataman in 1673. “On this day of July, the 3rd, the damned Tatars and the enemies of the cross of Christ took away many people and goods from Bazaleevets.” 7) Chuguevsky governor Fyodor Sokovnin writes to the tsar that in August 1673 the Tatars were near the Pechenezhskaya and Malinovskaya settlements and in the Zmievsky district near the village of Mokhnachami and the settlement of Andreevy Loza. “And I have no one to go with them on the campaign for the lack of people, because the horde, many people are with Kosh.” 8) According to the reply from the Balykley chief, it is known that the Tatars were under the Pechenegs in 1678. 9) “And you know, we fix what’s in us, the Pechenegs. On August 28 there were a hundred and a half Tatar military people and they took about a hundred souls and drove away the animals. On the same date, Yakov, the great servant of Fyodor Volodimerovich, fled from Aurely at night and said that the hordes cannot be read with power; and the horde took the settlement of Burluk, and now it is taking the town of Dvurechnoye - a strong horde; and another horde, also countless, went along the Koroche River with cannons and treasury.” This is what Pecheneg centurions Nikon and Feodor Shcherbin reported to the Chuguevsky governor on August 28, 1698. Disasters of modern times: cholera, from which 99 people died in 1831, 40 people in 1847, 315 men in 1848, 186 women. According to the census of 1732, in the Pechenegs there were 24 elders, 573 Cossacks, 1551 assistants, 205 shinkars and workers; in the farm of centurion Elisha Zarudny there are 16 subjects, and a total of 2403 male souls. In this census are written - centurions: Fedosy Petrov Lobshirinov and Andrei Sekhovsky, ensigns: Vasily Ivanov Zarudny, Foma Nikonov Shcherbina, (he has children Stepan 30, Vasily 20, Yakov 15; Stepan has a son Kirill 12 years old), Lukyan Nikonov Nikolenko, Andrei Ivanov Belokopytov, Pyotr Pavlov Shcherbina (he has children Vasily, 17, Pavel, 15 years old. Shown here is a fraternal shank and another fraternal shank. This makes it clear that there were two brotherhoods among the Pecheneg Cherkassy. Caring for the welfare of the churches. In 1785, there were 3,299 men and 3,600 women in the Pechenegs. In addition to trading on Mondays and Fridays, there were 4 fairs a year, lasting 4 days: namely, on the day of the Ascension of the Lord, on the day of the Transfiguration of the Lord, on October 28 on the day of St. Paraskeva and on Thursday during the all-eating week; – this still happens today. The Cherkasy settlement on the left bank of the Donets, in the form of the Pechenezh farm, was known back in 1673. It was consecrated by a church in the name of St. John the Baptist in 1782, and in 1835 this church was moved to another place. Priest Grigory Popov, teaching the Law of God to military cantonists since 1825, converted 23 people from Judaism and Mohammedanism to Christianity, and in 1846, through his efforts, he built a new iconostasis, for which the parishioners, in his opinion, donated up to 575 silver rubles. The parish suffered from cholera, from which 31 men and 35 women died in 1831; in 1848, 29 men, 55 women; in 1848 and 1849 he suffered from crop failure and loss of livestock. Number of parishioners: in 1790 868 men, 879 women; in 1810, 922 men, 950 women; in 1830, 1304 men, 1176 women; in 1850, 1663 men, 1388 women. In the dachas of Bazaleyevka there are 5 mounds - five brothers: Brazhnik, Bolshoy, Bezymyanny and 2 dug up. Since the beginning of the 18th century, there has been a Church of the Holy Trinity in the village of Kitsevka. With the formation of military settlements in 1847, the Artemyevsky farm was turned into the military settlement of Artemyevskaya; the lands of the village of Kitsevka were also acquired for a military settlement; The Kitsevsky church was moved to the settlement of Artemyevskoye and consecrated here in honor of the Dormition of the Mother of God, which took place in 1831. That’s why here is the Gospel of the Moscow press of 1722. According to the census of 1732 in Kitsovka - Ensign Zakhar Lyubitsky with children Pavel and Stepan, Cossacks and Lieutenant Colonels 140 souls, husband. floor. Then at the Kitsevsky Church there were: in 1750, 213 men, 185 women; in 1770, 281 men, 275 women; in 1790, 407 men, 421 women; in 1810, 429 men, 452 women. At the Artemyevsky Church in 1830 there were 1260 men, 1180 women; in 1850, 1339 men, 1252 women. Died from cholera: in 1847, 107 men, 190 women; in 1848 60 men, 90 women. In 1849, 227 men and 297 women died from scurvy. Balakleya, near the Srednyaya Balakleyka River, bears in its Tatar name a trace of the fact that the Tatars once had a yurt and a shelter for their herds here. From the middle of the 16th century, there was already a Russian guard stationed here, from April 1 to October, who watched over the movement of the Crimeans (“Donetsk Watchmen” according to the description of Prince Tyufyakin in 1571: “The 3rd watchman on Balakleya on this side of the Donets, in the forest - and the watchmen stand, moving, not in one place; and when moving, the Balakleysky watchman Murafsky go to the right along the Donets to the Shabelinsky transport 20 versts, and to the left down the Donets to Kamenny Yarka 15 versts. And stand as a guard, taking cover on Balakleya in the old place; and run from that guard with news to Putivl Lositskaya road between Mzhi and Kolomak") The Balakleya lands, irrigated by three Balakleykas and the Donets, rich in various forests and grass, still provide their inhabitants with a rich means of subsistence. Therefore, naturally, the Cossacks, pursued by the Union, occupied Balakleya very early. The residents of Chuguev did not quite like the fact that the immigrants occupied beautiful lands, and therefore from Chuguev they wrote to the tsar: “on the Balakleya river and near the wells of Cherkasy they camp and build apiaries and own all sorts of crafts.” Tsar Mikhail Feodorovich, in his letter dated May 15, 1647, wrote: “who Cherkassy live in Chuguevsky places for all sorts of crafts: and you would send service people on horseback to those Cherkassy, tell them that the Chuguevsky land and all sorts of lands from the time immemorial of our Royal Majesty of the Moscow State, and they would come from that Chuguevsky land from all sorts of lands The Chuguevskys went to the Lithuanian side immediately voluntarily, without any ill will; but only they will not voluntarily leave the Chuguev land and Chuguev lands and begin to live on the Chuguev lands and in all Chuguev lands: according to our decree, they are ordered to be exiled from the Chuguev land and from all lands involuntarily to the Lithuanian land and without enthusiasm.” It is not clear from the Chuguev papers whether these Cherkasy remained in Balakleya or moved away? In the first case, they should have asked the king for a charter for the land. In 1700, the Archpriest of Balakleya, in his priestly testimony, among other things, wrote the following: “Last year 171 (1663), when we came under the Sovereign’s hand from across the Dnieper with our father-in-law, with the former Colonel Yakov Chernigov, we occupied a dam in an empty place along the Donets River and built a mill.” Next he says; that this mill was burned by the Tatars, and in the mill, built right there by Colonel Fyodor Shilov, the archpriest owns only one barn and it is shared with the centurion. Then he writes: “Yes, in past years, on the field river Balakleya, my father-in-law and I built, for a fortress against military people, a city and a dam for water. And in 174 (1666) with the former colonel, his father-in-law, Yakov Chernigovets, the city of Balakleya was guarded from the treason of Ivashka Bryukhovetsky and for the siege seat, and that my father-in-law and I called and built cities on the fords of Savinskaya, Andreevy Lozy and Bishkin, and according to the line for the consecration of 24 churches, 8 chety were given for arable land. And on that land I planted a settlement on the ford, calling 20 people from behind the Dnieper cities, and those Cherkassy were destroyed by military people and all my belongings were taken, and now the inhabitants of that city own that land.” According to the papers, Yakov Evstafievich Chernigovets has been constantly called the Balakleysky Colonel since 1668, and in Balakleya, in addition to Pan Colonel, we see “Mr. Balakleysky Centurion Maxim Shumeika, Balakleysky Regimental Ataman Ivan Kolyada and others in the ranks of the Zostans,” that is, the regimental foreman (Kuryazhsky Monastery Records No. 14. Here However, according to notes No. 12 and 13, plots of land were sold to the Kuryazh monastery by the residents of Balakleya “before the city of Balakleya and before Maxim Shumeik, the centurion of Balakleya and before the partnership” (we will see the Chuguev documents below). However, after Chernigovets there was no longer a colonel in Balakleya: Balakleya came under the jurisdiction of Izyum Colonel Donets. The Balakleyskaya fortress, after which Balakleya was called a city even without Colonel Balakleysky, consisted of a rampart, a moat and an oak fence with towers. Gazette of 1780: “An ancient irregular earthen fortress, surrounded by an earthen rampart, with a width of 3, and a height from the horizon of one fathom; a ditch 2 arshins deep and 2 fathoms wide; in this fortress there are government buildings - a powder magazine in the ground, two magazines for storing public grain, behind the fortress there are shops... every year there are 4 fairs - bargaining lasts for three and four days.” Without a doubt, this description no longer represents the ancient appearance of the Balakleya fortress. In the current situation, Balakleya has been trying to smooth out the ditches and ramparts of the former fortress for decades, but they have not yet managed to destroy everything. Since the Serpukhov regiment has been stationed here since 1817, Balakleya was named Novo-Serpukhov. The cathedral church of the city of Balakleya was built, no doubt, by Colonel Chernigov in 1663; it was dedicated to the glory of the Transfiguration of the Lord. This is what it is called in the royal charter of 1683 and in subsequent papers until 1700. After that, the cathedral Balyklei church is already called the Church of the Assumption of the Mother of God. In the decree of the Consistory of 1728 we read: “this June, priests Vasily Zelensky and Anthony of Breslovsky beat His Eminence of the city of Balakleya Cathedral of the Assumption Church, and in their petition it was announced: last May 27th there was a priestly service in that church and after the service, due to the neglect of church servants, a candle was lit on the throne and burned throne clothes” and so on. The decree ordered that the throne, srachita and indium be re-established and consecrated “according to the charter, as commanded in the Mogilyan Trebnik.” In 1789, the current stone church in honor of the Dormition of the Mother of God, founded, as the inscription on the cross says, in 1779, was consecrated. The high benefactor of the ancient cathedral church of Balakleya was the royal house of Peter the Great. According to the inventory of 1823, the royal gifts in the Balakleya Cathedral include: a) a small format gospel, printed by order of the Great Sovereigns John Alekseevich and Peter Alekseevich in 1685; b) A priestly robe of gold and silver brocade with a mantle sewn on velvet, on which the Savior and the Apostles are depicted and which is decorated with pearls; c) a bell with the following inscription: 191 (1683) June 9, by decree of the Great Sovereigns, a messenger bell, weighing 10 pounds, was sent to Balakleya. The 1823 inventory shows the most probable when it says that the Gospel and chasuble were presented by Peter the Great “during his travels.” It is historically known that Peter, returning from Azov, where he left on May 27, 1709, passed to Poltava through Izyum and Balakleya. Further, in the current church 1) ancient books are stored: a) The Gospel, printed with the blessing of Patriarch Parthenius, with the diligence of the brotherhood of the Holy Spirit, in Vilna in 1644. It differs in quite a few ways from the current text. In places, a special arrangement of punctuation marks gives a special meaning, as in the example on l. 231 “and the region gives him to do judgment, as he is the son of man.” The period placed here gives a special meaning to the whole verse. b) Euchologion “with the blessing of God’s most eminent Lord Father Peter the Tomb of the Metropolitan of Kyiv”, in Kyiv in 1644 with the inscription: “719 ah Cathedral Pope Grigory Danilovich bought this book for the price of 10 rubles. from Fyodor Okuneevich, who was in captivity.” c) Colored triodion, Moscow print of 1680, octoechos, Moscow print, 1683, gospel, Moscow print of 1685, service menaion 12 books, Moscow print of 1724, another copy of 1735. New Testament without an exit page, but with the inscription: “belongs to the Balakleya Assumption Church, purchased for 3 rubles in 1721.” 2. Silver gilded cross, weighing 2? pound, with the letters carved on it: “S. K.P.T.D.S. Year 1748,” that is, this cross was given to Terenty Danilovich Stolbova in 1748. 3. Icon of the Mother of God in Little Russian-Greek writing, on canvas. It entered the church in time immemorial and was almost brought by the first settlers of Balakleya. Around 1804, the Burlutsk landowner made a silver shata worth 8 pounds for her. In the case of 1731, we see a school at the Balakleya Assumption Church; and according to the 1732 census - two schools. In the case of 1742, we also see Balakleysky teachers, and one of them who was a teacher in other schools of the Izyum regiment. A novice of the Svyatogorsk Monastery, Vasily Zhukovsky, testified about himself in the Consistory: “he was born in the Izyum Regiment in the city of Balakleya; his father taught schoolchildren and wing singing at the school of the Assumption Church in the city of Balakleya, and he lived with his father in schools in that city of Balakleya until his age and taught; and after the death of his father he lived in the same Izyum regiment in different places in schools; in 740, according to his desire, he came to the Svyatogorsk Monastery, where he remains in choir obedience, and now wants to become a monk.” According to the statement of 1732, in the city of Balakleya, in addition to the cathedral Assumption Church, two churches are shown: the Church of St. Nicholas and the Church of the Intercession of the Virgin. Between the ancient antimensions there is kept an antimension issued “to the city of Balakleya, to the Church of St. Nicholas in 1678” signed by Misail, Metropolitan of Belgorod. This, of course, is the first St. Nicholas Church in Balakleya. Information has reached us about who this new church was built for, information that is extremely curious in the sense that it shows the character of the poor sufferers of the Union and the attitude of the Chuguevians towards them. We extract an extract from the investigative Chuguev case of 1678. The testimony of the Chuguevsky watchman is similar to the testimony of the archer: “in the Udsky camp on the Podovka River, they came across the crossing Cherkasy with the wives and children of Nikifor Sotnikov and his comrades, and from which cities Cherkasy went to the newly built settlements, they do not know. And in the same tracts on the Podovka River, the head of Gavrila the Lesser Malishev, and the Chuguevsky Prikazny huts, the clerk Grigory Protopopov of those Cherkasy he and the Chuguevsky archer Afonka were ordered to rob.” In their complaint, the Cherkasy people testified that they “went to live in Balakleya from the Little Russian cities,” that many things were taken from them: clothes, money, and that the head called himself before them the Chuguevsky governor: but the watchman and the archer confirmed only the latter, and about the things and money they said that they did not see who took them. The consequences of this judicial interrogation are not visible in the case. From the affairs of 1791–92, it is clear that there were two priests at the St. Nicholas Church: Luka Budyansky and Pyotr Yakubovich. This church was closed in 1825 and moved to the Yakovenkovy farmsteads, which belonged to Balakleya, and then formed the military settlement of Yakovenkovo. Books went there along with the church, still intact: the gospel of the Moscow press of 1735, with the inscription: “sold to the Balakleya priest John of the Nicholas Church”; color triodion, Moscow print of 1747, service menaion 12 books, Moscow print of 1747, Lenten triodion, Moscow print of 1748. In 1722, on business, we saw “the priest’s elder of the Pokrovsky priest Ivan” in Balakleya. In the case of the Consistory of 1743, the Pokrovsky Balakleyevsky priest Ivan Umantsev died in 1734 and was replaced by his son-in-law Evstafiy, who in 1738 transferred to the Suzdal regiment; in 1743, at the request of the centurion M. Boguslavsky, Sidor Kirilov, a native of the Gadyatsky regiment, was dedicated to reading and singing in the settlement of Staraya Vodolaga by the Pokrovsky sexton Pavel Krinitsky, while his father was a Cherkashenian subject of Novaya Vodolaga, and he, Sidor, was a sexton in the village. Spassky according to Cherkassy custom. But how long before that time the first Intercession Church was built in Balakleya is not known for certain. From the fact that in 1751 a new Church of the Intercession was built in Balakleya by captain Mikhail Peshtich, we can conclude that the previous church had existed at least since 1700. The current Intercession wooden church was built in 1791 and restored in 1849. a) The Altar Gospel, printed in Lvov in 1690 with the diligence of the brotherhood, with the blessing of the Patriarchs, under the Polish King John, with the inscription that “the servant of God Joseph Feodorovich replaced this book with the Kochram of the Intercession of the Most Holy Theotokos in Balakleya.” b) Service book, printed “between the Patriarchate” in Moscow in 1705. c) A 4-pound silver holy chalice, on which enamel icons are strewn with expensive stones. The Balakleya cathedral clergy, for the services of Colonel Chernigovets and his son-in-law, who was a priest and then archpriest of the cathedral, Daniil Stepanov, received bulk bread according to the royal charters and for some time a cash salary of 17 rubles 16 altyns (Archpriest Daniil, in his requests in 1692 and 1694, wrote that for the issuance of a cash salary The Tsar's charter was sent in 1690 with the signature of clerk Vasily Rusinov in the name of Chuguevsky customs head Vasily Yarkin). Here is the royal letter on the distribution of bread: “from the Tsars and Grand Dukes Ioann Alekseevich and Peter Alekseevich, all Great and Little and White Russia, Autocrats, in Chuguev to the Stolnik and Voivode of our Nikita Isaevich Skripitsyn. We, the Great Sovereigns, granted the city of Balakleya to the Cathedral Church of the Transfiguration of the Lord, Archpriest Daniel and his brothers, and ordered them to give our wages in bread crops for the current year 194 (1686), and henceforth to give according to the weather, to the Archpriest of Rye, 7 quarters each, oats, too, the priest of rye, 5 quarters of oats, too, the clerk of rye, 3 quarters, oats or 1 sexton? quarters of oats, too, in Chuguev from granaries. And when our charter comes to you: and you would like to give our salary grain donations of the same city to the Cathedral Church to Archpriest Daniel and his brothers for the current year 194 (1686) and henceforth to carry out the charter according to our Great Sovereigns. And having copied the list from it, leave it in Chuguev in the Prikaznaya Izba, and give the original letter from our Great Sovereigns to that Archpriest and his brothers henceforth for our Voivodes and clerks. Written in Moscow in the summer of November 7194, 18.” The people of Balakleya deserved by their deeds to be included in history. We will talk about the Balakleyans in the words of the ancient Chuguev acts. “Summer 7173 (1665) July 15 memory in Chuguev from Belgorod to Fedor Khlopov. In the current 173 of the same date, Vasily Rebinin wrote to the boyar and Voivode Prince Boris Aleksandrovich Repnin from Zmiev; and in the reply it is written: on July 15 at 5 o'clock in the morning, Ataman Yakov Chernigovets wrote to him, Vasily, in Zmiev from the settlement of Balakleya, that many military people Nagai Tatars near Balakleya captured many and are standing near the settlement and want to take them; Yes, the same military people drove Tatarov to Zmiev, 10 versts from the city” (On July 23, 1665, the Tsar’s letter was received in Chuguev with the news that many Tatars had come out of the Crimea, and with confirmation to take all precautionary measures). Reply from Chuguevsky to the Belgorod governor in 1668: “I sent city workers from Chuguev to Balakleya to a rack of 30 people, changing monthly. And they stood in Balakleya until June 17; from Balakleya to Chuguev, on June 23, the Chuguevtsy, boyar children Vasily Levin and his comrades, 30 people, moved out and told a fairy tale: they left Balakleya from the outposts because the Balakleya ataman Yakov Chernigovets with all Cherkassy, ​​with their wives and children, were sitting in the town under siege, and they were not allowed into the town day and night. And they were afraid of the traitors Cherkasy and the military people of the Tatars, and moved out of the outposts of Balakleya.” “On June 176 (1668), 22 days, Ataman Yakov Chernigovets wrote to me from Balakleya that enemy people and traitors Cherkassy Veprensky with many people came near Balakleya and approached the city from both sides, and they beat many enemy people and took two people’s tongues. And those languages ​​are now in Balakleya. Yes, on June 21, the son of Serka came near Balakleya, and with him there were 200 traitors from Cherkassy, ​​and they had a battle with those enemy people and they did not allow them to enter the city and beat many enemy people.” Memory of Prince Grigory Romodanovsky to Semyon Borisovich: “In the current year 179 (1670) October 26, you wrote to us in Belgorod, and in your reply it is written: on October 25, priest Danilo Stepanov, son-in-law of Colonel Yakov Chernigovets, arrived from Balakleyskaya Sloboda, and with them they brought a thief and oathbreaker, Balakleysky Cherkashenin, Andryushka Bynya, who was with the thieves Cossacks near Balakleya and near Zmiev, and killed Colonel Yakov Chernigovets with the thieving Cossacks, having caught up with Andreev Loz. And you should, by order of the Great Sovereign, send that Andryushka to Belgorod.” Fortunately for the region, the brave Chernigov resident remained alive after the bandit attack on him. He continued to fly as a falcon after the Tatars across the steppes of Ukraine and beat them wherever he could, although not always without losses. This is what the Chuguev correspondence shows. On April 24, 1673, Balakleysky colonel Yakov Evstafievich Chernigovets wrote to the Chuguevsky governor Fedor Prokofievich Sokovnin: “I’m standing with my regiment on Oskol, on the fords. I sent my Cossacks to the Shabalina valley along the highway, and they found fresh sakma.” “I’ll let you know that there are still Tatars on this side of Oskol, and they crossed Oskol in a week at night for about one and a half hundred years.” On April 27, 1673, the Pechenezh centurion informed the Chuguevsky governor of the news from Torah: “one-pointed Tatarov on this side of Oskol on the Senkova river, and Chernigovets has lost a lot of comradeship. Yes, from the same Tatars a logger came out and said that the horde was worth 6,000 Nagai, and they wanted to go to the Sovereign’s cities.” Balakleysky colonel to him: “In the current year 181 May 18, we know from our Cossack that many Tatar military people crossed Oskol, and there are a large number of Tatars, two thousand or more.” He is the Chuguevsky governor Osip Andreevich: “In the current year 183 (1675), on the 4th of April, it happened to me in Bulakleya from the Berechensky centurion, from Panas Trofimov and his comrades, that the Kalmyks with the Tatars beyond Oskol are wandering and with their wives, and the Tatars are with them, and will be near the Sovereign’s cities near Valuiki, and they often go to war near our cities. And you, Lord, should do it by decree, send it to Belgorod, so that we, by decree of the Great Sovereign, and with the Kharkov Colonel Grigory Erofeevich, are instructed to go to war with those enemies and knock them off that field. They cause a lot of damage. And if you do something against this, send it to me in Burluk.” He also writes to him that as a result of his reply, the governor, on May 16, he walked beyond Oskol, reached Valuyki, looked through all the roads, but did not find Kalmyks and Tatars anywhere. “In the current year 183 (1675) on June 4, I and my regiments had a battle with the Tatars on the Izyum River and in that battle they caught 6 people of the Azov Tatars, and in demand they said: a lot of Nagai Tatars have come to Azov and they want to go to war with the Sovereign Ukrainian cities soon. And you, Lord, should write to Kharkov about this news, by order of the Great Sovereign, so that they may live with great care; and I will send the taken tongues to the boyar and Voivode, Prince Grigory Grigorievich.” Having reported the news on June 8 that the Tatar party was near Tor, the colonel in another reply writes to the governor: “In the current year 183 (1675) June 17 we were behind Tsareborisov Tatar, - on three big roads, we went up Oskol. And the Ukrainian cities of the Sovereign, Chuguev and other cities are waiting for them to come. And you, Lord, by decree of the Great Sovereign, write about this to the Pechenegs, so that they go to the field with me. And I and the regiment went up the Oskol on the 19th day of June.” In a new reply he wrote that the Tatars who were near Merefa had left. In 1678, a party of Tatars was near Balakleya, but it is unknown whether they caused any harm. It is also unknown when and how the brave Chernigovets died? According to the surviving papers of the Chuguevsky archive, after 1675 it is no longer visible. In the report of Chuguevsky governor Bogdan Lachinov dated February 10, 1690, we see the story of a Balakleya resident who was in captivity for more than 2 years - who together speaks about the fate of the Balakleya Cossacks in the campaign of 1687. “Cherkashenin Nikita Barabash showed on February 7 before the Voevoda: he was a Cossack from the city of Balakleya; last year 195 (1687) I was on the Crimean campaign with Kharkov Colonel Konstantin Donets in the regiment of Leonty Neplyuev. And how he, Leonty, with his regiments came to Zaporozhye to a stone backwater and crossed with the regiments across the Dnieper River to the Kyiv side and became convoys in the tract near Nikitin Rog: both the Belgorod and Crimean hordes were on those regiments, and among them, Nikita and his comrades, 9 people behind the convoy, the military people took in full. And he was in full in the Crimea in Karasev (Karasu-Bazar) with Turchenin with Ali Yusup. And how in the last 197 (1689) year of the Great Sovereigns the regiments came to Perekop: on that date the Crimean hordes were all in fear, in great fear, and wanted to flee overseas with their wives and children, and others to the mountains from the advance of the great military people. And at that time all the logs were forged and thrown into pits and they wanted to burn them in those pits. On December 1, 198 (1689), the Oposhensky resident, Greek, Ivan Milevsky, bought it from Turchenin, gave 70 talers for it and released him with a guarantee to collect the ransom as payment for himself.” And the boastful Crimean Tatar, in his story about the Crimean Khans, writes: “hearing about the approach of a formidable enemy under the command of the boyar Akarich from the Golitsyn family, and not seeing the khan in their midst, the emirs and officials who were in Crimea put their tails between their legs and did not know what to do.” Above: “On the night of receiving the sad news, the emirs and officials who were with the khan were crazy with worries and fears.” So, the story of the Balakleysky Cossack about the impression that Golitsyn’s campaign had on the Crimeans is justified even by the boastful Crimean. Notes of the Odessa History Society, T. I, pp. 388 and 389. Odessa, 1844. Gordon writes that in 1688 the Tatars “entered Ukraine, and Leonty Neplyuev, together with Hetman, wanted to make searches over them: but the Tatars captured several people from Balakleya and returned back.” It is clear that Gordon had no information about what the Tatars were doing this year in Balakleya and other settlements in Ukraine. Otherwise he would not have spoken so easily about Balakleya. According to the Chuguev correspondence, we see that 1688 was one of the most difficult years for Ukraine and in particular for Balakleya. In June, the Azov Tatars, among 5,000, appeared at Savintsy; among them were the Janissaries; they had 3 cannons with them; June 6 en masse besieged a camp of Cossacks standing on the line near Valki; On June 11, their party robbed Liman and Bishkin; On July 9, some terribly robbed Savintsy, while others did the same near Balakleya. Here is a report about Balakleya from Balakleya. “On July 9, the Tatars were near Balakleya and on the Balakleya fields they took 22 Balakleya Cossacks and killed one, and took 5 people from the city service.” On July 12, Pavel Mikhailov, a Balakleya Cossack, one of those taken on July 9, came to Balakleya, and announced that “there were 200 Tatars on the Tarabakova Bow, and on the other side of the Donets there were 2000 or more, and with them were the Janissaries and 3 cannons.” On July 13 they appeared for the second time near Balakleya; Having crossed the Donets 2 versts above Balakleya, they “near Balakleya beat and wounded many people in the fields and completely caught them.” Colonel Grigory Donets generously repaid the robbers near Andreevka - he smashed and took from them everything stolen near Balakleya and in Andreevka. Nevertheless, when “the Tatars rushed across the Donets, many Balakleysky and Andreevsky residents were chopped up and drowned at the ford.” The Balakleyans were very sad from such troubles, especially when they imagined that they would not yet escape the Tatar attack. They even wanted to run away from Balakleya, wherever they looked. This is what the Chuguevsky governor wrote to Belgorodsky: “On July 196 (1688), Nikifor Yatsyn wrote to me from Balakleya. July 30 Balykley Cossack Matvey Tkach, having been below Balykleya in the forest on the Donets at 1? verst from Balakleya, I saw beyond the Donets, an azure banner is going up the Donets to the mill, which is on the Donets 2 versts from Balykleya. Nikifor sent to send him foot soldiers to protect him; and the cities, large and small, were all on fire and fell apart, and there was no one to do it; when enemies arrive, it is scary to be there; There are 200 townspeople in Balakleya and they don’t have a gun, but tell the Cossacks to the Kharkov Colonel.” The Chuguevsky messenger reported: “in Balakleya, the residents are expecting the arrival of enemy people and do not go to the fields from the settlement, they do not reap bread; but they say that they did not reap bread for the news and because of the ruin of the enemy people, life in Balykleya became poor and they will go to different cities, leaving their courtyards.” It is likely that a detachment from Chuguev was sent against the Tatars to calm the unfortunate Balakleyans. The Tatars were not near Balakleya in early August. But the Balakleyans still did not escape from them. After they robbed Merefa, Sokolov, Zmiev, and Bishkin on August 17, they again attacked Andreevka and Balakleya on September 3. “On September 3, 197 (1688), the Tatars crossed the Donets above Balykleya and below Andreevsky Vine at the ford, near Echenkov Kut, many hordes of Tatars, and with them the Janissaries, and those Tatars were near the cities of Andreevsky Vine and Balykleya, rounded up the Andreevsky and Balykleya inhabitants and beat many people.” This is what the Belgorod governor wrote. According to a report from Balakleya itself, 15 Balakleyevites were captured. The Chuguevsky governor the next day sent a captain, 200 soldiers and 100 Chuguevites to Balakleya. But the detachments on the 5th no longer found the Tatars on the left side of the Donets; they crossed the river above Bishkin through the forest along a fence and many drowned at the ford. 16 people were pulled out of the river. Judging by their dresses and hats, it turned out that the drowned were partly Turks, partly Kuban Circassians and schismatics, who were then acting under the rule of the Crimea on the same side as the Muslims; saadaki and sabers were also found. The disasters of the Balakleyans this year were not limited to this yet. They had to fear for their lives from the plague that devastated Azov, they had to take modest measures of various precautions. In the report of the Chuguevsky governor to Belgorod we read. “On November 4, 197 (1688), Chuguevtsev, the boyar’s son Kondraty Dyukov, who was in Balykleya to receive information about the Tatars, reported to the Voivode: there was no news of the enemy people with him. Only before his arrival, 2 people left the crowd of Balykley residents of Cherkassy from Azov, and others came out with him. And the Balyklei residents did not allow those loggers into their suburb, but kept them in their backyards behind the suburb. And he heard from the Balykleyites that they came from Azov, and in Azov there was a pestilence and they were dying from an ulcer. Yes, he heard from the Balykley residents that the Balykley people, who were caught in full this summer, about 30 men and women, are going from Azov to Balykleya; but only 2 of them died, and whether the wood logs died in Azov or on the road, I really haven’t heard about that.” According to a reply from Balakleya, one captive Balakleyets left Azov at the end of October, who, according to him, was captured on September 3, 1688. “To the Duma nobleman and Voivode Semyon Protasyevich (Neplyuev) Andrei Malyutin. On December 29, 200 (1696), there was a Balykley centurion, Gavrila Mogilka, across the Donets River at the mouth of the Bereka River in his apiary, and the Tatars came to his apiary and he, the centurion, was sent away and they took his servant, and that servant left them; and according to the tale of him, the centurion Gavrila, enemy people came to his apiary on December 21, at early dawn, about 20 people, and they fought them off, and he expects many people.” And in 1696, Archpriest Daniel of Balakleya wrote: “It’s impossible to live in that Ukraine, there’s nothing to feed yourself, you can’t plow for the sake of the arrival of the Tatars.” In 1697, the Liman centurion Ukol Lubensky reported to Chuguev: “We know that this May 15th, Taras Kadigrobenko wrote to us in Liman from Andreevka,” the Balykleysky watchman came running and said, he saw a great horde on the other side of the Donets. Let us add to this information from 1688 about the guard service of the Balakleyans. (The survey and inventory of the Donetsk forts was made by Prince Yakov Enikeevich Mansurov; in the incomplete form of this inventory, preserved between the Chuguev papers, there is no indication of its time: but there is a Tsar’s letter dated March 4, 1688, in which it is made known that Stolnik Prince Yakov Mansurov is leaving for Chuguev from Belgorod.) “On the Balykleisky ford, which is at the mouth of the Balykleika river, according to inspection of that ford at 20 fathoms, there is no guardhouse, towers or piers. At that ford, 20 Cossacks and townsfolk from the Balykley region are standing guard. That ford is 2 versts from the city.” “On the Krednyansky Ford, 20 Cossacks and townspeople are standing guard among the Balykley residents: 8 Cossacks with a gun and 4 without a gun. And after examining that ford at 20 fathoms, there is no guard and no tower.” “From that Krednyansky ford, going to the city of Balakleya, a guard tower and a guard tower were built near the forest. And after examining those foreheads, they were a hundred fathoms deep - and in many places those foreheads were on fire and collapsed. Near those foreheads is a reddish lake.” After this inspection the following was done: “On the Krednyansky Ford two tynyankas were built and covered with turf; between them there is a fenced fence; at 10 fathoms on the Khomutki ford from Lake Kryvoy a forest measuring 100 fathoms was marked.” It should be noted that according to the Universal of the Izyum Colonel of 1712 we see the Krednyansky priest, and therefore there was a church in the Krednyansky Ostrozhka in 1712. The first church was built here, as seen, in 1666 by the son-in-law of Chernigov, Archpriest Daniel. The Krednyansky church was destroyed long ago. (In the census of 1732, “the newly settled settlement of Krinichnaya and the settlement of Krednyanka” are recorded under the centurion Stepan Lesanevich, in the first 204 souls are shown, in the second 60 souls of men, “these settlements are on regimental granted land.) Of the physical troubles of Balakleya of old times, the plague of 1719 is known, after the plague of 1688, from which both priests of the St. Nicholas Church of Balakleya died. (In 1721, parishioners asked to dedicate the sexton Moisei Samoilov “in place of the priests of the St. Nicholas Church Gregory and Emelyan who died in the past 719 from a pestilence.” Subscribed "Balyklei centurion Stefan Lisanevich." a) From cholera in 1830 in the Assumption parish, 124 people died, including hospital patients; in 1847 - 1848, 95 people died from it in the Assumption parish and 285 people in the hospital, and in the Pokrovsky parish - 65 people. b) In 1848, a hailstorm destroyed almost all the grain of many people, and the lack of food was followed by the loss of livestock. c) In 1849, 79 people died from scurvy, which lasted 5 months, in the Assumption parish, 103 people in Pokrovsky, 202 in the hospital, and a total of 384 people. According to the census of 1732, in Balakleya - centurion Stepan Mikhailovich Lisanevich with children: Elisha, Yakov, Ivan, Vasily and Matvey; ensigns: Mikhail, Theodore and Ivan Mikhailov Peshtichi, a total of 265 foreman and Cossacks, 770 assistants, 169 Cherkassy subjects, all in all 1358 male souls; in addition, in Krinichny and Krednyanka there are 264 male souls, in Balakleika Peshtic there are 169 male souls. Protopopovka, on the right bank of the Donets, bears the name of the first owner of the local lands - some archpriest, probably Balakleysky, but whose name and time are not known, unless it was the son-in-law of Colonel Chernigovets. By decree of May 31, 1729, it was allowed to move the Church of the Holy Great Martyr Catherine in the settlement of Protopopovka from the bank of the Donets, where hollow water flooded the church almost every year, to an elevated place; in the parishioners' request to move the church it is said that it was built with the blessing of Metropolitan Justin from 1704 to 1709. The new church was consecrated in 1730. The inscription on the cross kept in the altar says that on October 26, 1756, the church in Protopopovka was consecrated in the name of the Great Martyr Catherine; This is already the third church. “On February 3, 1792, the priests of the village of Protopopovka” asked permission to build a new church in the settlement. This request and the deed that took place at the request show, among other things, that in 1792 there were already two priests at the Protopopovsky Church. The new Church of the Great Martyr Catherine was consecrated in 1796, and in 1822 it was restored. From the ancient books in the Protopopovsky Church there is a gospel, printed in Moscow in 1654, with the inscription: “in the summer of March 7164 (1656), the Great Sovereign, His Holiness Nikon, Patriarch of Great, Lesser and White Russia, placed this Gospel in the Church of the Transfiguration of Spasov, which is in Tsarev Borisov fortification.” When and how this gospel came to Protopopovka is unknown. According to the census of 1732, in the settlement of Protopopovka under General Mikhail Matyushkin, there were 1,160 male subjects of the Cherkasy people. and there is a school at the church. Then there were: in 1750, 1210 men, 1154 women; in 1770, 1090 men, 1078 women; in 1790, 1165 men, 1218 women; in 1810, 1273 men, 1355 women; in 1830, 1237 men, 1342 women; in 1850, 969 men, 950 women. shower. In 1737, schismatics nested in this parish. Priest Ivan Filimonovich reported this to his superiors at the time. They are not here now. Disasters of recent times: a) Cholera, from which 10 people died in 1830, 32 people in 1831, and 65 people in 1848. b) Scurvy of 1849, from which 52 people died and many were exhausted by long and severe suffering. About 3 versts from this settlement there was the Petrovskaya Fortress, one of the fortresses that made up the Ukrainian line, which in 1731 was supposed to be drawn from the Dnieper to the Donets, and from here through Bakhmut to Lugan, but which was only half completed, that is, only brought to the Donets. Far before the Petrovskaya Fortress, there was a military Petrovskaya Sloboda, whose population increased after the Russian experience of the Petrovskaya Fortress. According to the papers of the church archive, it is clear that the Church of the Transfiguration of the Lord in the Petrovskaya settlement existed before 1724. Between the ancient antimensions there is an antimension consecrated in 1733 by Belgorod Archbishop Dosifei for the Church of Archdeacon Stephen in the Petrovskaya Sloboda. It was a side church in the Transfiguration Petrovsky Church. According to local legend, the ancient Transfiguration Church of Petrovsky, although wooden, was very vast and majestic, with three domes and a plank roof. The charter of His Grace Nikifor, Archbishop of Kherson and Slavic, dated June 23, 1786, says: “We blessed the Slavic district in the village of Petrovsky, which was built in place of the dilapidated Cathedral Church again in the name of the Transfiguration of the Lord to consecrate the Archpriest of Constantinograd John Sulima.” In 1841, this church was rebuilt on a stone foundation. Books of the ancient church: service menaion 12 books, Moscow seal, 1724, service book of the Moscow seal of 1739, Pitirim sling of the Moscow seal of 1756. Number of parishioners: in 1730 410 men, 382 women; in 1750, 654 men, 632 women; in 1770, 698 men, 690 women; in 1790, 726 men, 830 women; in 1810, 1018 men, 1071 women; in 1830, 1462 men, 1641 women; in 1850, 1335 men, 1320 women. shower. At the end of the last century, the worst plants grew in Petrovsky parish - followers of the anti-Christian Doukhobor sect. In 1794, June 19, the priest of the Petrovsky settlement, Nikolai Valkovich, who, it is worth noting, was from the nobility, reported to the spiritual authorities that in his parish entire families were infected with the Doukhobor heresy, and he named the very persons. From the papers of the Izyum administration it is not clear what the consequences of this report were: but in all likelihood the heretical families were resettled in the Melitopol district. At least now, thank God, these harmful people are not here. In 1826 and 1827, locusts appeared in the fields of Petrovsky: but, according to the custom accepted by believing hearts, they were driven away by faith and the cross. In 1831 there was a very noticeable famine. The year 1848 was a year of great sorrow. Cholera in the parish kidnapped up to 50 people. At the same time, almost everything in the fields and hayfields died, and the death of livestock began, of which up to 700 heads died. Up to 150 people died from scurvy in 1849. For the first time it was decorated with a church in the name of St. Cosmas and Damian in 1772. This church was restored in 1825. In the past, there was a split between the residents of Lozova. In 1819, there were 26 male and 27 female open schismatics here; in 1801 there were up to 50 souls. The number of parishioners according to confessional records: in 1790, 666 men, 710 women; in 1810, 709 men, 784 women; in 1830, 833 men, 899 women; in 1850, 1028 men, 1149 women. shower. ANDREEVKA (NOVO-BORISOGLEBSK) Andreevka - near Lake Ustup and the channel from Lake Sukhoi - Liman to Ustup, 68 versts from Izyum and 40 from Chuguev. Even in the “Book of the Big Drawing” Andreev Vine is indicated on the Donets. This name remained with the Andreevka area even when the Cherkassy settled here. To this day, the vine grows strongly in Andreevka, scattered here and there. Sloboda Andreevy Lozy, the city and town of Andreevka, appeared early in Sloboda Ukraine. According to the Chuguev correspondence, we see Andreevy Vine in 1670, the Andreev settlement in 1673, the town and city of Andreevka in 1681 and 1689. By royal charter of 1685, the foreman, constables and Cossacks of Andreev Loz were placed under the jurisdiction of the Izyum colonel. According to one document, it is known that Andreevy Vine was inhabited by Colonel Chernigovets around 1663; Novo-Borisoglebsk Andreevka was named only in 1845 after the regiment located here, which was renamed from the Zhitomir Uhlan to the Novo-Borisovsky regiment. According to old church documents, three churches are shown in the town of Andreevka: the Nativity of the Virgin, the Resurrection of Christ and the Wonderworker Nicholas, and the first of them is always the Church of the Nativity of the Virgin, and sometimes it is called the cathedral. Nowadays the Resurrection Church is considered the headquarters church. The first Church of the Resurrection of Christ was built in Andreevka, probably no later than 1666, so it makes us think that in 1728 a new Church of the Resurrection was built, which, as we will see from the inscription on the Gospel, was not the first. In 1742 the church burned down, and a new one was built at the same time. In 1796, it was recognized that it was necessary to rebuild this church in order to place it on a stone foundation and in a different place. In 1800, its construction was already completed, but not yet consecrated, it was smashed to the ground by thunder. God soon revealed why the church being built was not pleasing to Him. Following the destruction of the church, a secret and serious criminal was discovered in its main builder, the peasant Feonov, a maker of counterfeit banknotes. In 1814, the church was restored and a chapel in honor of St. Nicholas the Wonderworker was added to it. The middle of the church was built at the expense of the entire parish, and the altar and the southern and northern chapels were built at the expense of three residents - Petrik, Ovdeenko and Zhirka. The most zealous trustee for the construction of the church was the priest, later Archpriest, John Veresovich, who collected up to 6,550 silver rubles for this project. A shepherd zealous for his duties, who served the church for more than 45 years. Now this church has been rebuilt again in its ancient form with 9 domes and three altars; the main one - in the name of the Resurrection of Christ and the side chapel - in the name of the Prophet Elijah were consecrated by His Grace Philaret in 1850. What deserves special attention in this church are: 1. Vladimir Icon of the Mother of God, in a silver gilded robe, arranged by Registrar Kolyadovsky. Local residents show special reverence for this holy icon. During cholera and other illnesses, they took it from home to sanctify themselves with the protection of the Mother of God. 2. Ancient books: a) altar gospel, printed in Lviv in 1690 with the blessing of the Patriarchs, with the inscription: “l. On the 9th day of December 7023 (1694), thanks to the efforts of the priest O. Ivan Semyonovich, and the ktitors of the Resurrection Andreevsky Kondrat Filippov and Vasily Yakovlev, we bought this book before the Church of the Resurrection of Christ, and gave 4000 kopecks in church pennies.” b) Lives of the Holy Father for the months of December, January and February, St. Moscow in 1690 (extreme rarity). c) gospel, published in Moscow in 1735, colored triodion - ed. K. p. 1702, ed. M. p. 1747. e) menaia service 12 books M. p. 1747. f) Apostle ed. M. p. 1738. g) service book of K. p. 1746. Chernigov seal of 1747. According to the affairs of 1724 we see: “the town of Andreev Vine of the Nativity priest Leonty.” Popovsky elder, or head of several churches; in 1732 we see in the parish of the Church of the Nativity of the Virgin Mary 180 courtyards and a school attached to the church, while in Nikolaevsky there are 136, and in Voskresensky 112 courtyards. Taking into account the time of the population of Andreevka in Cherkassy, ​​we remain confident that the first cathedral church of the Nativity of the Virgin Mary was built no later than 1666. The current wooden church was built in 1784 through the efforts of priest Grigory Veresovich, with donations from willing donors. From 1826 to 1831, this church, along with a set of churches in military settlements, was closed. But in 1831, in accordance with the request of the villagers, it was again opened in the name of the parish - and they resumed it in 1845. Monuments of the love of ancient parishioners for the church of God remain in this church: a) The Apostle, published in Kiev in 1722, donated by the centurion Matvey Krushinsky. b) Altar Gospel, in silver plates, published in Mosca in 1735. c) Osmoglasnik, ed. M. p. 1706. d) Service Book, M. p. 1734. e) A chalice with a device weighing 3? pound - gift of diligence 1796. New benefits to the church: a) In 1845, Berdyansk 1st guild merchant Ilya Semykin built a bell tower at his own expense for 1285 silver rubles. b) Various benefactors donated the shroud for 202 silver rubles. The St. Nicholas Church of Andreevka existed until 1814, when, instead of a separate church, a chapel was built in the Resurrection Church in honor of the Wonderworker Nicholas. In 1750, an antimension was issued for the St. Nicholas Church, which indicates the construction of a new church. According to the confessional list for 1737, there are 746 men, 752 women in the Nikolaev parish of Andreevka, including Cossacks - Cherkasy 204 men, 228 women; Polish-Lithuanian Commonwealth 512 men, 495 women. Therefore, it is very likely that the first St. Nicholas Church was built here at the same time as the other two, that is, around 1666. The books of this church are now in the headquarters of the Resurrection Church. In 1673, the Chuguevsky governor reported to the tsar that in August of this year the Tatars were in large numbers, by the way, “and under the settlement of Andreev Vine.” In 1681, the Andreevsky centurion Vasily Sibirsky wrote to the Chuguevsky Voivode: “I was in great distress, running with the Cossacks after the military people on the Nagai side. And there were only 20 of those Tatars. And they took 10 deliberate Cossacks, and 10 servants of lads and hirelings in Tatar from the Nagai side in the hayfields; and they took it on June 28th in the year 189 (1681). St. Andrew's centurion, noticeably, was completely confused, and probably because the Tatars were not expected at all. In 1689, the Tatars attacked Andreevka twice: on July 13 and September 3. The first time, Colonel Grigory Erofeevich Donets defeated them here and took away everything they had plundered in Andreevka. Here's what the colonel wrote about it: “On July 13, 1688, Tatars came to St. Andrew’s Vine. And I was on standby near Andreevka, and I fought with those Tatars, and I drove those Tatars in battle to the Donets and through the Donets, and in the battle they captured Tatarin, and the weight was full and the animals were taken from them. And that Tatar said before me that the Azov Kuben Aga was with them, and there were about 200 of those Tatars.” Prikazny Reshekhovnov, reporting the same from Andreevka, added in the report that “as the Tatars rushed across the Donets, many Balyklei and Andreevsky residents were chopped up and drowned at the ford,” and that the Tatars only killed up to 50 people. On September 3, the Tatars were in Andreevka another time, and this time they committed crimes here with impunity, “They chopped up the inhabitants of Andreevka, took them to the full, and drove away their herds.” Other news shows that that year many settlements were devastated; there were only up to 2,500 Tatars. Finally, it is known that Andreevka suffered greatly from the Tatars in 1736. The peculiarities of Andreevka and Andreevtsy included that coastal fortifications were built along the banks of the Donets near Andreevka, where Andreevtsy kept guards. According to the inventory of these fortifications in 1686, we see that the Andreevtsy kept guards at Brizhechevoy Ford, 5 versts from Andreevka, on the Chalk Ford, 5 versts, and under Andreevka itself. Here we read: “730 fathoms were built from the city of Andreevka, from the settlement to the nadoloba tower; from the tower to Lake Chernigovtsev a distance of 760 fathoms was built. And those foreheads are dilapidated and again nothing has been corrected.” But then about the amendments it is said this way: “from the town of Andreyev Loz, from the settlement, down the Donets mountain to Krasnaya Gorka, to the Tatar climb, the foreheads have been placed; those nadolobs are 480 fathoms. And on Krasnaya Gorka, opposite the Tatar climb, a tower was built, and from the tower down the Donets mountain to a large forest and to Polkovnichye (Chernigovtsev) Lake, 450 fathoms were erected.” The difference in measure depended partly on the inaccuracy of the first measurement, and partly, perhaps, on the shortening of the line of fortifications of the last craft. In the case of the same coastal fortifications of Andreevka, it is clear that the left, or, at that time, Russian bank of the Donets, even in the second half of the 17th century, was covered with forests that stretched from Andreevka to Balakleya. In order not to open free passage for the Tatars to the settlements, General Kosagov on October 8, 1681 ordered that the Balakleyans and residents of Andreev Vine, under pain of death, should not dare to travel to the forests of the Russian bank of the Donets and “do not impose stitches,” but would cut down combat (residential) and firewood timber along the oak groves and bayaracks of the “Crimean side.” Andreevtsy, centurion Sibirsky - with the Cossacks and voyt Maxim Bozhko and his comrades “tearfully asked” the general to allow them to chop wood on the left side of the Donets, “where there are no fortresses, beyond Shabalina and Zimovnoye Lake and down the Donets to Swan Lake; and in those places where there are many meadows and lakes and where fortresses have been built, in Shabalin Ford and from the city to the mills and below the mills, we ourselves will not travel,” said the Andreevtsy. The general ordered the Zmievsky governor Fyodor Isaevich, that he, together with the Balakleya and Andreevsky centurions and with honorary Cossacks and townspeople, from Balakleya to Andreevka and the Bishkinskaya mill, where on the banks of the Donets there were cut-outs, 50 fathoms from the line of the cut-outs, drew a road parallel to the line of fortifications and announced that beyond this road, at the line of fortifications, no one dared to drive, but closer to the settlement he would have allowed to cut down the forest, as well as to build a road across the Donets River in a decent place for travel for firewood and timber. According to the 1732 census, there were 1,364 male souls in Andreevka. SHELUDKOVKA (NOVO-ANDREEVKA) According to the story of old-timers, in the wilderness of a dense forest, not far from the Donets River (2? versts), hiding from the predatory Crimeans, a rich Cherkashenian Sheludok settled. Over time, other Cherkassy people joined him, and thus the Sheludkovsky farm was formed. Among the residents of the farm, the most prosperous landowner Koryak, around 1690, built a church with his own support, which was consecrated in the name of St. John the Baptist. The native son of the church builder Koryak was the first priest of this church. 50 years later, the church was rebuilt in another place, 50 sazhens from the previous one, and consecrated in honor of the Wonderworker Nicholas. Between the old antimensions we definitely find an antimension issued in 1748 “to the Izyum regiment in the village of Sheludkovka to the Church of St. Nicholas.” Remarkable agreement between the testimony of people's memory and the documents! Some old people remember this church in its third place, where it was moved due to the transfer of residents from the previous place. It was placed in third place (two miles from the previous one) in 1774, as the inscription on the cross says. Benefits to the church of later times: a) Icon of St. Nicholas, in a silver robe - a gift from the landowner John Lyubitsky in 1810. b) Icon of the Holy Trinity, in a silver chasuble with gilded crowns - a gift from parishioners in 1823. c) Kazan Icon of the Mother of God, in a gilded silver robe, donated by the Kharkov merchant Peter Andreev. Altar Gospel, Moscow print of 1746; Lenten Triodion, Kyiv print of 1648, and another – Moscow print of 1682; colored triodion, Kyiv print of 1680; Charter of the Moscow Press of 1695. Two parts of four menyas, from September to February, of the Kyiv seal of 1711 (this is a rarity); service Ave. Zechariah, Moscow seal of 1723. In addition, parishioner John Voskoboynikov has Kazan attached to the book - “The Key of Understanding” from the Kyiv seal of 1660. These are Words for the Holidays; At the end there are added miracles taken from the lives of the Saints and some contemporary to the writer, as can be seen from the years exhibited. This book, as they say, belonged to the Zmievsky Nikolaevsky Monastery. Cholera visited Novo-Andreevka in 1830, 1831, 1847 and 1848; in the first three years it acted here weakly, so that the mortality rate was almost unnoticeable. In 1848, in one month, from July 6 to August 6, up to 200 people died. The appearance and cessation of cholera here was strange: it suddenly appeared, and suddenly disappeared. Before her appearance, for some time there were no people dying at all. Two cases are particularly noteworthy: a) The villager Maria Tolstokoraya, weak and dry by nature, having been struck by the most severe paroxysm of cholera, half dead and almost breathless, was already abandoned by everyone as a sure victim of death. But, contrary to human calculations, after 4 or 5 days of choleric torpor, she came to her senses and became healthy. The regimental doctor did not believe that she was alive until he himself saw her on her feet. b) Villager Afanasy Chelapko, 65 years old, agile by nature, a talker and a joker, having suffered a mild paroxysm of cholera, amid general despondency and crying, wherever he went, he joked and laughed completely beyond his years - and said that he saw cholera and it fled from him. But he was suddenly struck by it and died in a few minutes. This greatly amazed many, and not without benefit. The scurvy of 1849, which devastated houses in places, was almost unnoticeable in the Nicholas parish of Novo-Andreevka. According to the 1732 census, in Sheludkovka there was a school and an almshouse at the church; There are 53 Cherkasy Cossacks, 352 assistants, 22 workers, and a total of 427 male souls. After that there were: in 1750, 518 men, 490 women; in 1770, 720 men, 751 women; in 1790, 999 men, 1103 women; in 1810, 1320 men, 1264 women; in 1830, 1246 men, 1064 women; in 1850, 1145 men, 1172 women. shower. Not far from several lakes, of which Glubinnoye is 100 fathoms wide, Eneva Krinitsa, Polevaya Saga, Chernishnoye and 18 nameless ones - from 20 to 40 fathoms; There are two mounds nearby, of which Degtyarny is 1? fathoms, and the height is one fathom. According to the affairs of the Izyum government, it is clear that in 1728 the Gineevites asked and received permission to re-found the Church of the Nativity of the Virgin Mary in Gineevka, since the previous one, they said, “built in their ancient years, had become dilapidated and rotten.” This description of the ancient church shows that the first Guinean church was built at least no later than 1680. In 1752, the Right Reverend Joasaph issued an antimension “to the town of Gineevka, to the Church of the Nativity of the Virgin Mary.” In 1838, the Gineevsky Mother of God Church was closed, firstly due to its extreme disrepair, and secondly because it was already left behind the village, since the Gineevtsy, according to the new settlement plan, moved to other places. From that time on, the Gineevites were considered parishioners of the ancient Sheludkovsky church, or otherwise the Nikolaevsky Novo-Andreevsky. Although the new settlement of Gineevtsev is closer than a mile from Sheludkovka and the St. Nicholas Church; however, the Guineans grieved that their church was closed, and strongly desired to have their own special church. In 1841, the Lord was pleased to visit the Guineans with a terrible disaster: on April 23, a significant part of them lost everything from a fire; in less than two hours, 199 houses were reduced to ashes. It seemed that after that the Guineans would never see a church at home. But according to the consequences, it turned out that it was this disaster that gave them the church. By the will of the authorities, houses were built for those who were burned in one year: for this purpose thousands of people were gathered from other districts of the settlement. Those who were burned were given a three-year exemption from government duties. Moreover, with the permission of the authorities, more than 500 quarters of bread were collected in other districts for the benefit of those burned. Zavarzin, a military villager in the city of Chuguev, donated 250 quarters of bread; Meanwhile, that summer there was a good grain harvest, so that those who had been burned, after harvesting the fields, had what they needed for their food. Therefore, 500 quarters were sold at reference prices and 2,700 rubles were received in banknotes. This amount should be used to build a church to the Merciful God. And since this amount was not enough to build the church, the military authorities decided to collect 5 rubles in banknotes from each couple. In addition, they borrowed 3,000 rubles from state capital in banknotes for a period of 1850 without interest. And the most merciful monarch ordered that one of the burnt victims be given 150 rubles in silver with a return of 75 rubles after 3 years, and others 75 rubles without a return. With such unexpected mercy of God, the Church of the Mother of God was built and consecrated in one year. It is impossible not to notice one more circumstance in the construction of this church. By the will of the military authorities, before the fire, the location for the church was assigned at the end of the settlement, which was not entirely convenient for the parishioners. But when the flames cleared the middle of the settlement, the place for the church was indicated in the center of the village, where it was built. In commemoration of the fire on April 23 and its consequences, the military authorities ordered that priests every year on April 23 walk around the settlement with icons of the Mother of God and the Great Martyr George and sprinkle them with holy water. This institution is kept sacred. By order of Mr. Inspector of the Reserve Cavalry, Count Nikitin, from the local district committee, in 1845, two laced books were issued, so that in one of them the names of all the villagers and villagers who participated in the construction of the church were entered, to commemorate them at a prayer service on the day of the patronal feast, and they were included; and in the other the names of the benefactors of the dead would be entered to commemorate the names at the memorial service, which should be held every year on the eve of the patronal feast. And this was also fulfilled and is being fulfilled. In the new church, whose iconostasis is especially remarkable for the splendor of its Greek structure, many ancient monuments are preserved, such as: 1) books: a) Altar Gospel with embossed images of the Savior and the Evangelists, published by the Moscow press in 1744. It was sent by court archpriest Andrei Ginevsky in 1749. b) 12 service mena, Moscow seal of 1741 - with the inscription: “from the books of the Hegumen and Governor of the Trinity Lavra of St. Sergius Theodosius Ioankovsky.” c) Triodion - Lenten and colored, Moscow seals of 1742, and d) Charter, Moscow seals of 1745, sent by Archpriest Ginevsky in 1749. e) Osmoglasnik, edition of the Moscow press of 1739, donated in 1742 by parishioner Gerasim Verbitsky. f) Service book of the Moscow press of 1734. 2) Utensils: silver tabernacle, weighing 4 pounds: Silver chalice. with the device - gifts from Archpriest Ginevsky, sent in 1744. Finally, there is another remnant of the ancient church, more precious than others - the ancient Kazan Icon of the Mother of God. According to popular memory, this icon was already in the Church of the Mother of God in 1748. At all times, as long as old-timers remember, it was carried around houses and fields and in all church passages. And now, if anyone wants to serve a prayer service in the house, he certainly takes this holy icon. One remark was found in ancient monuments about the situation of the Guineans of old times. In the family chronicle Convoy Kvitka (and then Colonel) Ivan Grigorievich Kvitka writes: “by the fall (1736) the armies from Crimea turned to Ukraine and the regiments from Azov turned to suburban regiments; Field Marshal General Count Minich became stationed in Lubny, then in Kyiv, and Field Marshal General Lassi was stationed in Kharkov, in my house. In November, before Mikhail, the horde fell into the Izyum regiment near Andreevka, Zmiev, Liman and Geneevka and other places; did a lot of mischief; The genea was completely chosen. Upon receiving this alarm, Field Marshal Lassi, in very small numbers, followed to Zmiev to the regiments, where I was also a convoy under His Excellency.” So, in 1736, Gineevka was completely robbed. From this note we can already judge what the position of the Guineans was in other times, at the mercy of the Crimean robbers. In recent times, the parishioners of the Church of the Virgin Mary have been quite happy, compared to others. The cholera of 1848 kidnapped only 16 men and 19 women from among them. It is impossible not to mention that in these times of common calamity they sincerely humbled themselves before the right hand of God: they repented and prayed, took the icon of the Mother of God from home, and behaved like sincere Christians, children of the Holy Orthodox Church. According to the confessional list for 1737, in the Guinea parish of the Nativity of the Virgin Mary there are 732 parishioners shown. and 684 women, including: centurion Vasily Verbitsky, private Cossacks 278 men, 226 women; there was a school at the church. Then there were: in 1750, 662 men, 640 women; in 1770, 702 men, 697 women; in 1790, 751 men, 818 women; in 1810, 940 men, 908 women; in 1830, 1251 men, 1136 women; in 1850, 1156 men, 1176 women. shower. Skrypaevo, on the Gnilitsa River, became a settlement in recent times; Until that time, the parish church of the Skrypaev farm and others was in the town of Mokhnachakh. “The settlement of Mokhnach”, on the banks of the Donets, is shown in the “Book of the Big Drawing”, this is a reminder of the Russians who lived here before the Mongols. According to the Chuguev scribe book of 1647, the land on the Mokhnachanskaya glade, from the Mokhnachev well, down the Donets, was allocated to the Chuguev gunners. According to the affairs of 1657, we see Cherkasy in Mokhnachi. According to the 1784 report, in the settlement of Mokhnache “a small fortification, like a quadrangle, with bastions; shaft from the horizon to a fathom; on one side of the fortification there is a river, and on the other three there is a ditch 3 fathoms wide.” Mokhnach's position is the happiest for times like the Tatars. It is protected by the Donets and its bays, and also by Lake Krugly, whose width ranges from 20 to 45 fathoms. According to the 1784 report, we see two churches in Mokhnach: on the right side of the Donets is the Church of St. Nicholas the Wonderworker, on the left is the Church of the Ascension of the Lord. The last replacement was in 1762 the ancient Church of the Intercession. According to the affairs of the Izyum government, in 1724 we see the archpastoral permission to consecrate the Church of the Intercession, built on the site of the burnt one, in the town of Mokhnach. According to the acts of the former Zmievsky monastery, Mokhnach is called not a village or hamlet, but a village, back in 1673. We also see it in the Chuguev correspondence of 1673 and 1680. Therefore, there is no doubt that the Church of the Intercession in Mokhnach existed back in 1673. Since 1820, the largest part of the inhabitants of ancient Mokhnach was transferred to Skrypaevo. The Ascension Church was also moved here from Mokhnach, and consecrated here in 1828 in honor of the Ascension of the Lord, and Nikolaevsky in 1830 entered Mospanovo, where some of the residents of Mokhnach also moved. In 1838, the iconostasis and the interior of the ancient Ascension Church in Skrypaevo were restored; donations collected for this item amounted to 1170 rubles. silver In the church there is a Gospel, M. p. 1697, with the inscription: “to the church of St. Nicholas." Charter, M. p. 1745; Lenten triodion, M. p. 1754. Of the old events with the inhabitants of Mokhnach, one is found in the Chuguev correspondence, namely that in 1673 the Tatars ruined the Mokhnachans. Among the parishioners of recent times, the military villager Philip Kasyanov (1834) distinguished himself for his piety and charity; and Ivan Podoprigora, not rich, but zealous for the Lord, donates 30 and 60 rubles to the church every year. silver From cholera in 1847, from September to December, 23 people died, and in 1848, from June to August, 22 people died. gender and 22 women. According to the confessional list for 1737 in the Nikolaev Mokhnachevsky parish it is shown: a) 8 spiritual men. 16 women; b) centurion Kozmin, ataman Proshchenko and ensign Yakimov with their families - 26 men, 18 women; ordinary Cherkasy Cossacks 229 men, 214 women; d) Polish-Lithuanian Commonwealth 356 men, 268 women; e) citizens of Cherkassy 42 men, 38 women. shower; There are two priests and a school at the church. According to the Chuguev Acts of 1681, a town with a watchtower is shown on the banks of the Donets at Shabalinsky Ford. But it is not clear that the current Shabelinka, located more than a mile from the Donets, on its right side, was inhabited then. "On the Shabalinsky ford, from the lake to the wall of the town, 310 fathoms of foreheads were corrected; the town measured around 40 fathoms, in it there was a tower measuring around 12 fathoms. mercy, from the ford of Shabalinsky to that Limanskaya hundred to be placed at Bishkino, near Mlyn... and there their enemy invasion will be known, and Andreevtsy would come to Shabalino, Sotnik Limansky, from the camp from the ford of Byshkinsky, September 26, 1689.” Metrics of the Arkhangelsk Church. Shabelinka in the Shabelinka church begins in 1771. But since in 1782 a new church was built in Shabelinka, which still exists today, and the old one - together with the gospel, M. p. 1677, and the service book, Chernigov seal of 1747 - was sold to Gusarovka, there is no doubt that there was a church in Shabelinka at least since 1690. The altar gospel remains in the current church, M. p. 1697. The providence of God, punishing and merciful for eternal salvation, was revealed here: a) The harvest failure of 1833, when the price for a quarter of rye reached 8 rubles. 50 kopecks silver, and 10 years later, in 1843, the mercy of God fertilized the fields so much that even the oldest people did not remember such a harvest. b) Smallpox, from which up to 67 children died in 1829. c) Cholera, from which 46 people died in 1831, and which was not seen in Shabelinka either in 1847 or 1848. How much the strong prayer of faith can do for us is exemplified by Elder Nikolai Malykhin in the Shabelinsky parish. Suffering from an inguinal hernia, he saw poorly with his eyes for 20 years, but, as he himself says, he resorted with full faith to the Heavenly Physician and was healed of both illnesses, and now, being 90 years old, he feels healthier than he was in his middle years. Number of parishioners: in 1730 845 men, 819 women; in 1750, 986 men, 945 women; in 1770, 1068 men, 1044 women; in 1790, 1156 men, 1173 women; in 1810, 1246 men, 1287 women; in 1830, 1416 men, 1571 women; in 1850 1347 men, 1402 women. shower. In the past, there were schismatics here between the same-dvortsevs: in 1819 there were 5 of them. male, 6 female; in 1826 4 men, 4 women; now they are no longer in the parish. As the Cherkasy settlement of the Izyum regiment, it was known around 1700. We see the Mikhailovsky priest in the Universal of 1712. During the time of Empress Anna, a Landmilitsky corps was formed to guard the southern border from the Tatars. The left bank of the Bereki River was fortified with a rampart, and redoubts were built along the rampart at a distance. One of these fortresses was the Mikhailovskaya Fortress, in which, through the zeal of Colonel Alexei Kalinin, a church in the name of the Holy Trinity was built in 1736. On the site of this church there is a monument with the Holy Icon. When the building was destroyed, the church was acquired by Slobozhans who lived near the Mikhailovskaya fortress, only they settled two miles from the fortress. Subsequently, the inhabitants, due to the disadvantages of the mountainous terrain, moved a considerable distance away from the church. Therefore, the church was moved to a new place - the same one that is occupied by it now. Books of the Church: Colored Triodion, K. p. 1702; Lenten Triodion, K. p. 1727; Octoechos, M. p. 1727; Apostle, M. p. 1733; service book, M. p. 1737; Menaion service, M. p. 1747 Number of parishioners: in 1730 520 men, 502 women; in 1750 568 men, 545 women; in 1770, 622 men, 618 women; in 1790, 656 men, 685 women; in 1810, 669 men, 712 women; in 1830, 774 men, 820 women; in 1850 886 men, 921 women. On the right side of the river. Mzha and Donets, 40 versts from Kharkov In the “Book of the Big Drawing” we read: “the Gomolsha river fell into the Donets below Zmiev Kurgan, and from Gomolsha to Abashkin a treasure trove of about 8 versts, and the Abashkin river fell into the Donets below Gomolsha.” Further: “and below Mzha on the Donets is the Zmiyevo fortification, the Zmiev Kurgan also, from Mzha about 2 versts, and below the Zmiev fortification is the river Gomolsha, and on Gomolsha the Kamennoye fortification, (We note here that the Gomolchanskoe fortification was also known to the traveler Guldenstedt, who passed along the shore of the Donets in 1774; he definitely indicates its location. Speaking about the area between words by Melova and Nizhny Bishkin, he writes: “there are no stones here on the high bank of the Donets, but 5 versts, at the mouth of the Gomolsha, near an ancient fortress or settlement, on the right bank of the Gomolsha, you need to look for a simple sandy stone” (Reise durch Russland? Th. 5, S. 297. This news also shows that the name Kamenny Gomolchansky fort was given along the rocky ground on which it stood) from Zmiev about ten versts, through the forest near the Donets. And below Gomolsha, on the Donets there is Abashkin’s transportation, from Gomolsha about 3 versts, from the Crimean side to the Russian side.” This description of the area of ​​​​Zmiev and its surroundings by the very names of the places, Russian and Tatar, shows that once upon a time, in very ancient times, the Zmievsky places were inhabited by Russians, and then the same places were occupied by the Tatars. And this was until the time when settlers from across the Dnieper - the Cherkassy - came to the same place. In 1640, Kondratiy Sulima, with a detachment of his brave Trans-Dnieper comrades, bravely attacked the Tatars prowling along the rivers Mzhe and Merlu, defeated them completely, took many of them, including their khan Aksak, and drove the rest into the Don steppes. Having completed the glorious work, he established a permanent guard on the Mzhe River and set up a fortress. This fortress, as part of the advanced guard against the Tatars, was soon turned into one of the strongest fortresses in the suburbs. In 1668, in the Zmievsky fortification we see 7 large cast-iron cannons, 290 cannonballs and a lot of gunpowder (In the bill of sale of 1685 we see “Zmievsky gunners: Zakharka Perekresta, Fedora Skochka and his comrades.” In 1681, the Zmievsky governor wrote to General Kosagov: “and you will send the gunners in a hurry to one (in Chuguev), in Zmiev city, in the state cellar, there will be no one to protect the green and lead treasury”). For the same reason, back in 1657, Zmiev had its own district, for which it was a security center (Reply from the Zmievsky voivode to Chuguevsky dated June 29, 1657, “I submitted a petition to the Zmievsky district in Mokhnachansky Cherkashenina on Zmiev in the Sezzhay Izba”, etc.). The Zmievskaya fortress was surrounded by crowded settlements. The current settlements: Zamosc, Zvedki, Peski, were once settlements, otherwise the outskirts of the Zmiev fortress, and formed one whole with it - the city of Zmiev. This can be seen from both church and civil documents. According to church acts of the old time, there were the following churches in Zmiev: in the city - Pokrovsky, Trinity, Peter and Paul and Assumption. In suburban settlements in Zamosc: Nikolaevsky; in Zvedki - Preobrazhensky; in Peski - Arkhangelsky. Nowadays it’s not the same. “In the city of Zmiev, my grandfather, Archpriest Stefan Leontyev, and my father, priest Afanasy, served in the Church of St. Nicholas the Wonderworker; the latter died in 738, and served for about twenty years,” wrote the sexton Vasily, who studied Rhetoric, in 1745. In the current St. Nicholas Church in Zamosc there are: the Gospel and the Service Book, Moscow. Pech. 1737, with the inscriptions: “Settlements of Zmiev, St. Nicholas Church.” In this church there is an icon of the Mother of God with a Greek inscription. The brush that painted the icon is not that of a Russian artist and is very ancient. The Lord's and Theotokos' feasts are written on the sides of the main face. According to a fairy tale from 1685, the priest Semyon Ignatiev of the city of Zmiev, the Church of Peter and Paul, is known. The old antimension dates back to 1753, issued “in the city of Zmiev in the Apostle Church. Peter and Paul." The monument to the former wooden Peter and Paul Church is still visible. In 1741, Zmievsky Archpriest Stefan Gerasimov reported that “in the city of Zmiev, the Church of the Assumption of the Blessed Virgin Mary has fallen into disrepair,” although the iconostasis was still quite preserved, and that, according to the announcement of the Assumption priest, the utensils of the Assumption Church were being bought in Tsareborisov for 100 rubles, which is why he asked for permission to sell the utensils in order to use the money “for correction iconostasis in the Cathedral Trinity Church." Thus, the Assumption Church existed only until 1741. But subsequently, instead of the Assumption, the Church of the Presentation of the Mother of God in the church, known since 1750, was built. In the act of 1691 we see the signature: “city. Zmiev Cathedral Church of Archpriest Ivan Ignatiev." The cathedral church of the city of Zmiev was either the Church of the Intercession of the Most Holy Theotokos, or the Church of the Life-Giving Trinity. According to the royal charter, which we will note below, there is no doubt that the Intercession Church in Zmiev existed before 1668 or before the devastation of Zmiev by Bryukhovetsky’s gangs. Therefore, if in the case of 1717 the priest Nazariy Ivanov, according to the act of 1677, the Popovsky elder, is called the builder of the Zmievsky Intercession Church, then this means that the first Intercession Church was burned or destroyed during the Bryukhovetsky riot, and O. Nazariy was the builder of the second Intercession Church. According to the act of 1685, the Intercession priests are known: elder of spiritual affairs Samuil Pavlov and Afanasy Yakovlev. The latter was the grandson of O. Nazariy and after Ivan Ignatievich was Zmievsky archpriest. In 1717, the widow of Archpriest Afanasia, to her request that she be allowed to find a vacant priest for the Church of the Intercession and, to feed her four children, use a quarter of the church income and grinding from the mill, attached a curious will. Here it is: “I, Irina Kondratovna, the widow of the priest Nazaryev, remained in the contentment of the godless Nazarius, not having a home in the house of the ruler, the father of my grandson Afanasy, whom I cherished in my presence for many an hour, having admired his intelligence and stature, and wishing that, even after my death, that there is a colvek of my grown-up the celestial Nazarius, it did not suit the marna, having seen from Father Michael, the Priest of Troyets, his daughters, having taken to love, to animal friendship, having united in an alliance, I give him, Athanasius, my grandson my house of power, in which I linger myself, in Zmiev above the river. I can, and to that house of mine there was a mountain on the Donets standing, and if after my death in that house, in exchange and with a million of greedy changes and wiping, no one cared, repairing, friends of my close and distant successions, they didn’t know a damn about home before, they weren’t even guilty of teresovlit. For the sake of greater faith and melodiousness, I gave this scripture of mine to the Intercession Priest, Father Samuil, and Zakhary Gordeenko, and Pavel Kotelvenko, and Zakhary Kondratenko, m. Sept. 6 d. 1681 rock. To this ongoing letter to the Zmievsky district of the village of Artyukhovka, the Arkhangelsk priest Andrei Pavlov Andruzsky, instead of the Zmievskaya priest Irina Pokrovskaya Nazareva, at her behest, put his hand in.” This entry explains the contents of the royal letter dated January 11, 1695. The Intercession wooden church existed until 1808. In the affairs of the Consistory, the royal charter of January 11, 1695 with the royal salary to the Intercession of the Zmievsky Church was preserved. Let's put it here. “From the Great State. Ts. and V.K. Ioann Alekseevich and Pyotr Alekseevich, all V. and M. and B. Russia Autocrats, in Zmiev Voivode to our Fedor Efimovich Neronov. In the past 193 (1685) in ours, Vel. Sovereigns, in the letter in Zmiev to Voivode Alexander Tits it is written: mountains. Zmiev Church of the Intercession of the Holy. The Mother of God from priest Samoila, and from Irina’s malt mill, from their quitrent mills, quitrent money, which was written for them for the quitrent on the salary for the past years, was not ordered to be taken forward, and that quitrent from the salary was to be paid out for the fact that one mill was ruined in 176 (1668) and was built up and now stands empty, and the other mill was ordered to take possession of it in place of another one. free of charge and duty free. – And now they were our brow, Vel. State, Zmievskaya priest Samoilo, and mallow maker Irina with children: in the past few years her husband Nazariy built it on the river. Mzhe mill, and another in the North. Dontse. And from those mills they were ordered to pay quitrent money. And in the past 176 (1668), in betrayal of Ivashka Bryukhovetsky, their mill, which is on the river. Dontse, the traitors Cherkassy ravaged and burned. And last year 196 (1688) the quitrent money from those mills was collected and ours was given to them, Vel. The sovereigns, the charter, were ordered to own those mills without rent, instead of a curse. And in the current year 203 (1695) ours was sent, Vel. The state, a letter from the category in Zmiev to the Voivode, ordered them from those mills for past years and for the current 203 (1695) to add quitrent money, and to us, Vel. Sovereign, welcome them, don’t order them out of those mills as before our Vel. The sovereign, by decree of quitrent money for them for the past years, to rule and have in advance, - for the fact that one mill was ruined, and another mill was ordered to be owned by it instead of our Vel. Sovereigns receive a free salary. And we, Vel. State, they granted the city. Zmiev Church of the Intercession of the Most Rev. The Mother of God priest Samoilu and the mallow maker Irina with the children as before ours, Vel. State, decree of 196 (1688), from those above-mentioned mills, according to the charters that were sent from the Discharge, those quitrent money for previous years were not ordered to be edited and taken forward, because in 176 the Cherkasy traitors destroyed and burned one mill, and they were ordered to own another mill instead of ours, Vel. State, foreign salary without dues and without duty, - and for the fact that the Kharkov regiment of Cossacks from such mills collected quitrent money... Written on Moscow l. 7203 (1695)." According to the case of 1737, it is clear that the Donetsk mill was sold by Archpriest Afanasy. By letter dated February 4, 1718, Metropolitan Hilarion announced that after the Donetsk mill was sold in his favor by Archpriest Afanasy, the mill on the river. One priest, Isaiah, the grandson of O. Nazarius, has the right to use it. But the same letter shows that Isaiah deceived the metropolitan by not telling him about his grandmother’s will, where his father Samuel, with his signature under the will, confirmed his alienation from both mills (see pr. 5). Isaiah, as can be seen from his deeds, spent his entire life in litigation and quarrels, was under ban, was removed from the parish more than once, and in his actions he valued little conscience. Already according to the act of 1681 we see the Trinity Church and its priest in Zmiev. In 1726, the priest and parishioners, asking permission to consecrate the new Trinity Church, wrote: “last 721, this Trinity Church burned down from thunder and lightning by the will of God.” In 1769, the Trinity Church burned down again and permission was received to build a new wooden church. In 1805, the Right Reverend Christopher Sulima, at the request of the citizens, in accordance with the Highest confirmed plan of the city, blessed, instead of the wooden churches that were then in this city - Trinity, Intercession and Peter and Paul, to build with a stone building one Cathedral Church in the name of the Holy Life-Giving Trinity, with two chapels: the Intercession of the Most Holy Theotokos and the First Supreme Apostles Peter and Paul. The consecration of the main altar in the name of the Life-Giving Trinity was accomplished in 1814 by the archpriest of the Kharkov Assumption Cathedral, Andrei Prokopovich. The chapel church, on the right side, in the name of the Intercession of the Most Holy Theotokos, was consecrated in 1822 of the Zmiev Spiritual Board by the first present and dean Archpriest Dmitry Silvansky; and on the left, in the name of God the Father Joachim and Anna, it was consecrated in 1823. The dedication of this chapel, which does not agree with the initial assumption about it, was permitted due to attention to the request of the special benefactor of the new church, Joachim Petrovich Gorokhov, who donated up to 6,000 rubles for its construction. silver The desire of the parishioners to have a church in honor of the First Apostles, who had long been called upon by them in prayers, was later fulfilled. In 1836, His Eminence Meletius, in agreement with the request of Archpriest Zakhary Sokolovsky and representatives of the parishioners, blessed the construction of a new stone bell tower at the Trinity Cathedral Church, with the placement of a warm church in it in the name of the Holy Apostles Peter and Paul. In 1844, after the construction of the bell tower was completed, the warm church built in it was consecrated by Archbishop Innocent. In 1847, a stone fence was built around the church, and a new iconostasis was built in the main church. Moreover, Archpriest Sokolovsky also participated in the donations that were needed for this subject. Well-known abbots of the Zmievsky Cathedral Church and managers of spiritual affairs in the Zmievsky department: a) Nazariy Ivanov 1677 b) Ivan Ignatiev 1685 – 1691 c) Archpriest Afanasy Yakovlev, born in 1709. d) Archpriest Stefan Leontievich Zamoskiy 1710 e) Archpriest Stefan Mikhailovich Kovalevsky, according to the 1732 census, owned a farm on the river. Student. In the decree of 1732, December 19, it is said: “the cities that are close to the Zmievsky archpriest, Andreevka, Bishkin, Liman, the Zmievsky archpriest Stefan Kovalevsky is in charge of fees and all administration, and you, Archpriest (Izyumsky) Procopius Buzhinsky, are in charge of nothing.” According to the statement of 1750, in addition to the churches of the city of Zmiev, the Zmievsky department included the following churches: Mokhnach, Liman, Sheludkovka, Gineevka, Andreevka, Burleya, Bishkin, Visochinovka, Konstantinovka, Borovoy, Vodyanoy, Gnilitsa. In 1699, according to the general definition of the commanders of the Kharkov and Izyum regiments, the cities of Zmiev and Pechenegs were supposed to be under the jurisdiction of the Izyum regiment, and the cities of Volchansk and Saltov with their districts and Martoveti were to be under the jurisdiction of the Kharkov regiment. This definition was signed by: a) Kharkov regiment: convoy Stepan Dyakov, judge Semyon Afanasyev, captain Yakov Kovalevsky, cornet Ivan Makarenko, lieutenant Ivan Barabash, ataman Matvey Lobachevsky, centurions: Kharkov - Vasil Yurchenko, Yakov Revkovsky, Efim Savchenko; Tishkovsky - Vasil Yakimenko; Derkachevsky - Stepan Varvyansky Andrey Klementyev; Peresechansky - Leonty Kosyanenko; Lyubotinsky - Mikhailo Kovalevsky; Merefyansky - Gerasim Dovbish; Valkovskys - Fyodor Neminushchiy and Maxim Tupitsa; Ugolchansky - Gerasim Panchenko. b) Izyumsky regiment: judge Ivan Koropai, clerk Ivan Visochin, cornet Roman Shcherbina, centurions: Izyumsky - Ignat Butsuk; Tsareborisovsky – Larion Samborsky; Gorokhovatsky - Gavrila Trushevsky; Kupyansky - Ivan Disky; Dvurechansky - Yakov Sagun; Torsky - Nikifor Mazan; Savinsky - Savely Shulzhenko; Balykleisky - Mikhailo Pestich; Andreevsky - Danila Danilevsky; Limansky - Grigorash Pashkovsky; Zmievskaya - Vasil Shendrigul; Pechenezhsky - Fedor Shcherbina. This definition was approved by the governor. f) Stefan Gerasimovich, archpriest, mentioned in the affairs of 1739 - 1742. g) Archpriest Mikhail Boguslavsky, known from papers of 1745–1759 as the main member of the Zmievsky board. h) Archpriest Fyodor Romanovsky. i) Archpriest John Kovalevsky. He, like his two predecessors, was from the nobility of Ukraine. j) Joasaph Pogorlevsky 1778 – 1782 j) Peter Stolyarevsky 1801 k) John Sokolovsky, from the nobility. The Zmiev Cherkasy people took a commendable part in the events of the unfortunate year for Ukraine in 1668. At the instigation of Hetman Bryukhovetsky, they were worried then and did a lot of bad things in Sloboda Ukraine. However, it is impossible not to notice that the unrest between the Cherkassy then turned out to be in those places where the Cherkassy lived together with the Russians. For example, in Tsareborisov and Valki, but not in the settlements and towns where only Cherkasy lived under the leadership of their elders. This feature makes it necessary to accept as true that the unrest of the Cherkasy people was then most aroused by injustices and oppression on the part of Russian settlers and Russian local authorities. And no wonder. Who was inhabited then by Chuguev, who sent his tenants to the Cherkassy towns? Information from different places who were exiled from Russia as punishment for a crime. From this you can judge what kind of people they were! What could one expect from them! We turn to the Zmievsky Cherkassy people. “To Gerasim Semenovich (Chuguevsky Voivode) Grigory Romodanovsky. In the current 176 (1668) Mar. 4 You wrote to me in Belgorod that, having strengthened the siege, you sent Chuguevets from Chuguev - Alexander Marchenko with Chuguevtsy military men to search for traitors over Zmievsky Cherkassy. And Mar. 11 d. You wrote to me that the Chuguevites, Alexander Marchenko with military men, went to Zmiev and there was a battle with the traitors Zmievsky Cherkassy, ​​and those Zmievsky Cherkassy, ​​leaving the city of Zmiev and the cannons and the messenger bell, plundering the Sovereign's treasury, ran to the camp of the traitor Ivashka Serk. That you sent the Chuguevtsy, Alexander Marchenko with military men to search for the traitors, and they carried out a search for the traitors: and then you and the Chuguevtsy military men did good, rendered your service and zeal to the Great Sovereign, and I will write about that service of yours to the Great Sovereign. And order the cannons and the messenger bell and all the Sovereign’s treasury and grain reserves and everything that is left in Zmiev to be brought to Chuguev. And how many guns and all the Sovereign’s treasury will be brought from Zmiev to Chuguev, and you should write to me about that.” He also writes to him on April 4 that information about the transportation of cannons and other sovereign treasury from Zmiev to Chuguev has not yet been received from him, the Chuguevsky governor. Further: “And now in Belgorod, His Grace Theodosius, Metropolitan of Belgorod and Oboyansky, knew that in Zmiev there remained Churches of God, and in them all church utensils and bells. And you should, by decree of the Great Sovereign, send a good man from Chuguev to Zmiev, and with him service people, as many good people as possible, and in Zmiev order him to copy the cannons and the messenger bell and all the Sovereign's treasury and grain reserves, and in the churches all the church utensils and bells and everything that is. And having copied it, order everything to be transported to Chuguev. And write to us about that.” Chuguevsky Voivode of Belgorod. “The Zmievsky clerk Ivan Rudinsky came running (About this Zmievsky clerk this is what is said in the letter of 1659: “the Zmievsky clerk Ivashka Rudinsky was ordered to live forever with his wife and children in Mayatskoye, for his, Ivashkovo, theft, that he, Ivashko, with his theft, signed the hand of the clerk Stepan Fedorov.") from the Zmievsky Monastery and said: Cherkashin Mar came running to the Zmievsky Monastery. 13, told him, Ivan, that the traitor Ivashko Serko with his regiment was standing near the Serpent City in the meadow.” “176 (1668) Mar. 8 I sent Chuguevtsev, Alexander Marchenko and his comrades, with the Sovereign’s military men, on a campaign to search for traitors over Zmievsky, Cherkasy, and Alexander Marchenko and his comrades brought 3 iron cannons and 290 cannonballs from Zmiev; but Marchenko and his comrades did not bring 4 iron cannons, there was a great hollow water and due to the scarcity of people, and he, Marchenko, buried those 4 cannons in the ground. - The traitors of Cherkasy burned the city of Zmiev, and a hundred bells and the Sovereign's granary with bread were burned. And how the traitors Cherkassy burned the city of Zmiev: and after that, different cities, military people who came from Kharkov to Zmiev, those 4 iron cannons that Alexander Marchenko and his military men buried in the ground, took them out and brought those cannons to Kharkov.” The correspondence of 1677 and 1678 mentions the Zmiev Cherkassy. In 1681, Izyum Colonel Konstantin Donets, by order of the governor, was in Zmiev with the entire Izyum regiment, awaiting an attack by the Crimeans. This time, Zmiev, as far as is known, survived from the Tatars. To General Kosagov: “At present. 189 (1681) June 15 it was written from you that I should live in Zmiev from the arrival of military people with much care... and on the newly built line along the rampart and fortresses there should be strong guards and outposts, and I should go with my hundred immediately to the Perekop rampart. On June 14, according to a letter from Izyum from Kharkov Colonel Grigory Donets, I was ordered to go to him in the regiment for all the Cossacks, and I went with the Cossacks to Izyum before your letter, and sent others to the newly built line along the rampart from the side.” See art. about Perekop and Ternovoy. In 1688, August 17 “Tatara. We crossed the rampart against the Valkovsky guard town, were near Sokolov and near Merefa and near Zmiev, and many people were caught and chopped up.” The centurions standing on the Perekop line “fought a battle with the Tatars” and captured a Tatar, who said that there were 900 Tatars here. This is what Colonel Grigory Donets wrote. The following year, Zmiev suffered heavy losses in people and property from the Tatars - several people were taken away, livestock was stolen. The Chuguevsky governor, in a report to the kings in 1690, presents information to the Tatars according to the story of the Bishkin prisoner, who says: “in 197 (1689) July 22, in the arrival of enemy Tatar people who came near Bishkin, near Liman and Zmiev, he, Artyushka, was taken prisoner... And from Bishkin the Tatars with a regiment and with the cattle that they took near those cities, they came to Crimea on the seventh day.” A similar thing happened in 1692. The Tatar raid of 1736 on Zmiev and some nearby settlements, when, among other things, the church in Burley was burned, was the last raid on Zmiev. “In past years, during the pestilence, the former mountains. Zmiev Church, the life-giving Trinity Priests Ivan and Andrey died,” wrote Trinity parishioners in 1721. This pestilence occurred in 1718 and 1719 and no doubt put many residents of Zmiev in the graves. In another case, it is clear that the deacon of the Assumption Church, Pavel, also died from the pestilence of 1719. In 1738, Zmiev again suffered from the plague. Then the Intercession priest Nikolai Afanasyev and the Nikolaev priest Afanasy Stepanov died from it. The current parishioners of the Zmievsky churches, with the exception of a small number, are: state-owned peasants - former military inhabitants or free Cherkasy. They find their livelihood in cultivating the land and beekeeping, which can bring in up to 1,000 rubles. silver per year of income. From old times, three annual fairs are held in Zmiev: June 29, September 1 and October 14, or on Paraskeva’s day. Their working capital is up to 140,000 rubles. silver In the past, the Zmievsky forests were impassable. Here grew: oak, blade (maple), yasinok (ash), ilim (birch bark), vyak (elm). Even according to the 1784 statement, “oak trees branded for shipbuilding” are shown here. In the same statement we see that in these forests there were bears, wolves, foxes, squirrels and stoats; of birds: scarecrows (eagle owls), eagles, black grouse (grouse), hazel grouse, partridges (partridges), vultures. Nowadays wolves are also rare. It is now clear that in the old days, catching animals brought quite a lot of benefits to the residents. According to the census of 1732, in Zmiev, at the main church, there is a school with 4 mentors - sextons and two fraternal chicks, which indicates the existence of two brotherhoods. According to the same census, in Zmiev: there are 225 foreman and Cossacks, 1001 assistants, 125 shinkars and workers, 109 citizens of Cherkassy, ​​and 1474 of all residents are male. On the left side of the Donets, near the bay and lake, the Bishkinsky transportation across the Donets back in 1571 was guarded by Russian villagers, first Putivlsky, then Livensky. Moscow sentence of 1591: “to send another village to the Donets to the Izyum Kurgan, between Donets and Oskol, and to cross that village on the Donets transport Bishkinskaya, Shabalinskaya, Bulukleyskaya, Savinskaya, and Izyumskaya.” Donetsk watchmen according to the description of Book. Vorotynsky 1572 “2nd watchman Bishkinskaya from Kolomak bottom; and the guards on it are six people from the same cities (Putivl and Rylsk); and take them to the right up the Donets to the mouth of Adalag 30 versts, and along the Donets along the hem to the Shabalinov ferry 15 versts.” Therefore, it is natural that at the first opportunity a Cossack city was built here. A clear document says that Bishkin was built and settled by Colonel Chernigov in 1663. After that, the city or town of Bishkin is often mentioned among the fortified places of Sloboda Ukraine, for example, in a charter of 1681 and in a decree of 1708. In the census of Prince Mansurov (1682) it is said: “on the Bishkinsky wet ford, which is near the Bishkinsky town, Liman residents are standing guard: 6 people with a gun, 14 from a spit. And after examining that ford for 10 fathoms, there is no head and no tower.” From 26 Sep. 1681 “from the camp near Bishkin they wrote: by decree of Vel. Sovereign, and according to your gracious order to build nadolobki near Bishkin from the lake to the swamp, nadolobki were built well and even more than that.” This work is described in the census as follows: “on Bishkinsky Brod to the town up to the wall, 260 fathoms were again set up; from r. The Donets on the same ford has been dug up with a rampart of 40 fathoms, the town around is 30 fathoms. On the right side of the mill down the Donets there are forests to the Tenditsky ford measuring 600 fathoms.” According to the correspondence of 1697, the Bishkin centurion is known. On the occasion of the news of the Tatars crossing Samara, Colonel Shidlovsky from Izyum wrote on June 26, 1697 that he “ordered the Bishkin centurion Semyon Onisievich to become his Cossack at Bishkinsky Brod.” Thus, the first church in Bishkin was built around 1665, especially since in 1742 the second priest was dedicated to the Assumption Church in the town of Bishkin. The current church in the name of the Holy Trinity, with a chapel in honor of the Dormition of the Mother of God, was built in 1751 and rebuilt in 1803. Here is some information about the Bishkin people from the Chuguev correspondence. Colonel Konstantin Donets informed the Chuguevsky governor: “In the current year 188 (1680), on January 29, the Zmievsky centurion Demyan Zhuchenko wrote to me, my regiment, and the Bishkin centurion Fyodor Savoschenko wrote to him: on January 28, a strong horde attacked near Bishkin and the ice fought off the horde; and the centurion Demyan Zhuchenko on the same date went to him in Bishkin for help and the Chuguev village residents from Kharkov were released on January 29.” Nikita Artamonov wrote then that on January 28, the Tatars captured two Liman residents near Bishkin. Kharkov Colonel Grigory Denets reported: “On February 5 (1680), the Osadchik Grigory Kovalevsky wrote to him from Vodolagi that they certainly saw a large horde on February 5 at Orchika, and with that horde the Crimean Khan was marching towards Kharkov and other cities. Before that date, a resident of Bishkin left the regiment, left the horde from the Bishkin River and before him, the Colonel, said that of course the Khan would be near Kharkov.” In 1688, the Tatars twice inflicted strange misfortunes on the Bishkin residents. On June 11, returning from Liman, where, in a sudden attack, they caused devastation and captured many Bishkin residents in the fields and in Bishkin itself “in their backyards.” On August 17, they again captured up to 40 people from Bishkin on the Crimean side of the Donets, and “chopped” others. “On September 12, 198 (1689), Sergei Gritsko, a resident of the Bishkin Cossack, showed up in the regiment, in the convoy in front of the Duma nobleman, a logger from the Crimea, a native of the Kharkov regiment, and said: 197 July 22, how they came to the city of Tatar near Bishkin, and on that date he, Sergei, was taken into the full and Bishkin residents they caught a lot of people; but Murza took him, Sergei, near Bishkin, but he doesn’t know what Murza’s name is; and like those Tatarovs, having fought near Bishkin, from Bishkin they went to Krim to Perekop and walked to Perekop for 7 days, and he, Sergei, fought behind the hill in the village. And that Murza, who took him, came to Krim, he, Sergei, sold him, Sergei, to Saltanov’s friend in Karasev town (Karasu-Bazar), and from that Saltanov’s friend who bought him, he, Sergei, beat him for only three days, and left that Tatar on the third night and walked 3 nights to Perekop, and from Perekop he walked to Zaporozhye 5 days and 5 nights and I was in Zaporozhi for a week. And the Zaporozhye Koshevoy Ataman Ivan Husak, giving him, Sergei, a travel document, released him to the Hetman cities of August 21; from Zaporozhye he walked along the other side of the Dnieper with the Zaporozhye Cossacks, 3 people, and those Cossacks carried three carts of fish to Perevolochny.” “On November 22, 200 (1691), in the night at about 3 o’clock, a Liman resident came running from Bishkin and said: he went from Liman to Bishkin to the hammer mill, and on that date the Bishkin residents went from the mill beyond the Donets for their business, and the Tatars came with them.” In 1698, the Bishkinites, like other Cossacks of the new Cherkassy line, were in great alarm from the Tatars. “We have 14 people standing guard at the ford in Bishkin, day and night,” wrote Bishkin centurion Datsko But. Recent disasters: in 1848, during cholera, in one month of July, 150 people died; and in 1849 the people experienced other punishments of God, such as hunger and loss of livestock. According to the census of 1732 in Bishkin, centurion Roman Petrovich Lyubitsky with 4 sons and 270 Cossacks and assistants. Here is an interesting universal about Lubitsky's centurion: “Mr. Judge of our Izyumsky regiment, Andrey Ivanovich! Hello! Upon our consideration, they ordered Roman Lyubitsky, in accordance with this letter, to be in our Izyumsky regiment in the mountains. Bishkin centurion in place of centurion Semyon Stepanovich, who is Roman, when he arrives in Izyum with this letter, then immediately tell our regimental clerks Izyumsky to write to him, Roman, in our name and an order for that Bishkin centurion, and, having written that order, hand it to him, Roman, and send him to Zmiev to Obozny to Vysochin, so that he With him, Roman, without washing up, he went to Bishkin and ordered the cannon treasury there and the centenary banner and ordered a hundred to be taken. Having ordered you to do this, we entrust you to the Lord God. From Kharkov February 23, 1709 In the mercy of His Royal Majesty, Bregadir and Colonel of Izyum and Kharkov Fyodor Shidlovsky by hand.” Then there were: in 1770 660 men, 630 women, in 1790 752 men, 725 women; in 1810, 872 men, 968 women; in 1830, 909 men, 911 women; in 1850 802 men, 869 women. shower. Fairs: March 17, Midsummer Day and September 26. The settlement of Liman received its name from the lake on the shore of which it stands, and which, making up the underground gulf of the Donets, is called, according to local custom, Liman. This lake extends 7 miles in length and up to 2? wide, very abundant in fish and is one of the largest in the province. Liman is now not a very significant settlement. But that's not what this place was like in the old days. Due to its position on the very edge of southern Ukraine, Liman was fortified and more populated than many other places. The main road from Kharkov to Izyum ran here. Liman is already mentioned among the towns of Slobodskaya Ukraine not only in the decree of 1708, but also in the royal charter of 1682, which transferred it from the jurisdiction of the Kharkov regiment to the management of the Izyum colonel. The first population of the Liman occurred without a doubt no later than 1660. Nowadays there are two churches in Liman - the Arkhangelsk and the Exaltation of the Holy Cross, and in the past there was also the Intercession Church, which, according to the statement of 1732, shows 132 parishioners. The Arkhangelsk Church was the first church in the military Liman. “In the past, long ago, as parishioners wrote in 1746, from the beginning of the settlement of the Izyum regiment of the town of Liman, there was priest Daniil Onufriev at the Archangel Church, and according to him, his children in the same parish were priests until their death; and in the past 736, the grandson of the above-mentioned priest Daniil, priest Ignatius Danilov, due to his widowhood, took into his half of the parish Andrei Genevsky, the son of the Geneva priest Vasily: but Andrei soon became widowed after dedication and was taken by decree to France (to the embassy), and in his place, at his request, his son-in-law, the priest of Nizhnyago Burluchka, Afanasy Oginsky was transferred"; The parishioners ask that, in place of their priest Ignatius, who entered monasticism, his brother, who completed his course of study, Mikhail Leonidsky, would be ordained, and the request was fulfilled. In the current Arkhangelsk Church, two ancient books are kept: the Soulful Dinner, Moscow print of 1681, and the Soulful Supper, Moscow print of 1683. The current Archangel Church was built, as can be seen from the inventory, in 1798. The iconostasis of the church is remarkable both for the arrangement of the icons and for the inscriptions above the icons. Above the Royal Doors, near the Image Not Made by Hands, there is an inscription: “Take up your gates, O princes, take up the eternal gates, and enter the King of glory.” On local icons: above the head of the Savior: “Oh my Jesus! I love you from my heart. Grant me that I may see Your face.” On the icon of the Mother of God: “Now I see you, a sinner, in the form of a Virgin; May I live forever in heaven." Above the icon of the Archangels: “Archangels and Angels, who protect those living on earth, I pray, save me from all future troubles.” On the other side, above the icon of the three Saints: “Saints Hierasi – Shepherd of goodness, leaders of Christ’s flock and guardian of Bodia.” On the northern doors is the Equal-to-the-Apostles. Constantine, on the southern Vladimir with the inscription: “Equal to the Apostles Vladimir, who enlightened with baptism, saw many from idols in spam.” On the second tier: in the middle is the Last Supper, and on the sides are the 12 Feasts of the Lord. Above that, above the icon of the Savior: “Thou shalt sit on the throne, judge the truth.” On the sides are 12 Apostles. Even higher is the icon of the Mother of God, with the inscription: “And the word became flesh and dwelt in us.” On its sides are twelve Russian Saints. Even higher: God the Father, and on the sides are twelve Prophets. At the very top is the crucified Savior, with those present: the Mother of God, John the Theologian and Angels. The Church of the Exaltation of the Cross in Liman is known for its affairs in 1730; this year the Izyum Board signed a subscription to deliver its son to the Limanskaya Vozdvizhenskaya priest Peter school. The foundation of this church in Liman is undoubtedly contemporary with the founding of the town of Liman itself, because in 1732 it already had 160 households as parishioners. In 1750, a new church was built in honor of the Exaltation of the Holy Cross. At least the antimension is known, consecrated by Saint Joseph and issued in 1750 “to the town of Liman in the Church of the Exaltation of the Holy Cross.” In the census of 1732, three schools are shown at the Liman churches and there are 8 sextons - teachers. Liman, as a southern border town of ancient times, could not be a place of peace for its inhabitants. They had to stand on constant guard against the Crimeans. Among the Chuguev papers there was preserved a personal census “To the inhabitants of Liman, who were captured by the enemy people of Tatarov in 197 (1689) July 29th.” According to this census, it turns out that 33 people were captured and 7 people were killed. According to another Chuguevsky information, it appears that at the same time the Limans lost a lot of livestock. In 1688, June 11th, “The Tatars, having crossed the Donets below Bishkin, struck unknown near Liman, and the Liman residents of the city service of the townspeople and the regimental service of the Cossacks and their children were chopped up and more than 20 people were rounded up, their horse herds and animals were driven away.” Ornovsky, a historian of the Zakharzhevskys, complements this news as follows: “several thousand Tatars attacked Zmiev, Bishkin and Liman and were already returning with a full force. Fyodor Zakharzhevsky and his brother Konstantin rushed in pursuit of them and defeated them headlong: some of the Tatars fled through the forests, others drowned in the Donets. – In this pursuit, the Cossacks themselves suffered greatly from the Bezvod. Due to the heat, the steppe dried up, there was no food for the horses, and people suffered from thirst; The Zakharzhevskys quenched the fire of their thirst only by holding tin flasks in their mouths.” The Belgorod chancellery, by decree of November 30, 1730, ordered the Kharkov Colonel Kvitka to be wary of the enemy and to be ready for a campaign, and informed that according to the news received “about the arrival of the Khartsyz mounted and armed parties across the Northern Donets River, it is known that many dirty tricks were committed on the inhabitants of the Andreevsky and Limansky districts, and they announced that the horde would soon be on Protopopovka and Taranovka.” According to the chronicle Kvitok, in November 1736, the horde broke into the Izyum regiment and, among other things, robbed Liman. In 1738, Liman suffered from the plague, from which, among others, its ataman Andrei Shaposhnik died. Let us finally note the experience of spiritual judgment over one Liman centurion. “This 1762 March 22nd, by His Imperial Majesty’s decree, and at the request of the Izyum Sloboda regiment of the town of Liman, centurion Vasily Boguslavsky, who last December 1761, 14:00 by His Eminence from the entrance of the Church and from every Church blessing, for the battle of the Zmievsky department of the town of Bishkin Priest Michael, excommunicated, and decrees were published in the Belgorod Diocese for the current Lenten time, in the hope of his repentance and correction, according to His Eminence’s pastoral care and mercy for his soul, to release from the ban and send decrees to the appropriate places.” May 20, 1762 According to the 1732 census in Liman: 446 elders and Cossacks, 906 assistants, 112 workers, 20 subjects of the former judge Lisovsky, and a total of 1484 male souls. In 1785, in Liman there were 1,481 male and 1,511 female military personnel; Cherkasy subjects 57 men, 60 women; at 14696 des. lands, of which 1996 des. under the forest for construction and firewood. Lakes Liman and Sukhoi Liman still supply the Liman residents with fish, although it is not entirely tasty here. Previously, when the population of the region was not so large, the Liman meadows were rich pastures for livestock, but even now the Liman hay is the best. There are 4 fairs in the settlement: on St. Thomas Week, July 2, October 1 and November 1. Sokolov, near the river Mzhe and its bay, was a town of hundreds and was called a town because it had an earthen fortress, like in Merefa, in Olshana, etc. The centurion of the city of Sokolov, Ivan Petrovsky, was mentioned, according to the Chuguev correspondence, already in 1682. Since ancient times, there have been two churches in the town of Sokolov: the Assumption and the Arkhangelsk. The first church in honor of the Archangel Michael in the military city was probably built no later than 1660. In 1825, through the diligence of parishioners, a stone church was built. The Assumption Church, whose metrics, like Mikhailovsky’s, begin in 1722, was founded in all likelihood at the same time as the foundation of the Sokolovskaya fortress. In 1726 it burned down and a new one was built. The currently existing stone Assumption Church, with the same bell tower, was consecrated in 1831. Particularly involved in its construction were: Archpriest Gavril Pavlov-Silvansky, church elder Andrei Kononenko and trustee Ivan Venichenko. In the census of 1732 we see at the St. Michael's Church a school with 4 sextons and two priests: one Andrei Grigorievich Skochko, 80 years old, with his son Peter, 20 years old, the same one who was previously a judge of the Izyum regiment; at the Assumption Church we meet the priest Grigory Nikolaevich Zhukov, while his brother Ivan Nikolaevich Zhukov was at the same time the centurion Sokolovsky. Subsequently, there were also here: the guardian priest Adrian Zhukov and from the Nobles, Archpriest Gavril Pavlov-Silvansky, whose memory is respected by the parishioners. In ancient times, the inhabitants of Sokolovsky were very often subject to raids and robberies by the Crimeans and their temporary friends, the Cossacks. It is known that they suffered from the Tatars in 1688 and 1692. In 1717, the Sokolovsky centurion reported to the Kharkov colonel that on September 2, 1717, “at night, the Khartsyz attacked the overnight camps of the Sokolovsky residents and drove away the horses 6; That same night, our Cossack Semyon Gerasimenko, who was a Dragoon as a guide, while traveling from Valok, fought with these Khartsyz, the one who was caught was tied up, robbed and 2 horses were taken, and his knitted one was abandoned, followed by the Khartsyz, followed by me, the centurion Sokolovsky, and Novo-Valkovsky and Ostroverkhovsky with the Cossacks through Bereka to Orel, not they caught up, but they couldn’t go across the line, which is not said.” The same report describes the robberies committed by the Cossacks in Sokolov in 1714, 1718 and 1719. In the last of these years, the Sokolovites confidently had up to 20 horses at one time, including “Father Afanasy” 2 horses. In September 1714, “the Khartzis on foot took 13 horses at their overnight camps, which horses we saw during our fishing trips, being at that hour in Orel, which the Khartzis were driving,” wrote Sokolovsky the centurion. In the appendix we place several ancient so-called epitrachelion gramata, of which the first refers to the Sokolov priest Grigory Zhukov. Peter Archbishop of Belgorod and Oboyan. “This year 1740, October 4th day of our Belgorod diocese, Kharkov regiment, town of Sokolov of the Assumption Church from the widowed priest Gregory, with a petition, we were asked that, after his widowhood last year 1737, August 28th day, according to the epitrachelion letter given to him from us, he performed priestly services and all sorts of worldly needs according to 20th of August this year. since now the urgent deadline had come, he demanded in advance permission to perform priesthood and correct worldly needs; and since, according to the testimony of the Spiritual Administrator of the city of Kharkov of the Cathedral Church, Archpriest Gregory Alexandrov, he, Priest Gregory, has an honest life, has been corrected in the priesthood and there is no suspicion of him whatsoever: then, at this request of his, we blessedly allow him, Priest Gregory, to perform priestly service and secular duties, this August 28, 1740, according to the same date of Augustus of the previous year 1743, during which time he, Priest Gregory, carried out priestly service and every gerian action in the church according to the power given to him during his promotion to the Priesthood, evidenced by the priestly charter handed over to him from the hierarch who had ordained him, in everything without hindrance, below little acting contrary to his priestly position, determined rules of the Holy Fathers, clergy regulations and decrees of Their Imperial Majesties, but everything must be kept and kept in mind always soberly and reverently; Moreover, especially to him, Priest Gregory, may his shameful life not appear, as the rules of the Holy Fathers command; he does not dare to keep disgraceful persons, except for his mother and half-blooded aunt, in his house; he does not dare to go to feasts and taverns for the sake of drunkenness, blasphemy and ridicule, and does not dare to go to any kind of priestly position; If he, Priest Gregory, in negligence of his office appears to be acting contrary to what was announced above: then from the very beginning of that opposite action, his spiritual steward must offer us an offer about it immediately. If, in the rank of his priesthood, according to the power of the above, he preserves everything, he will be careful in all this; then his spiritual director, having again taken reliable testimony from the parishioners, that he, the priest, will appear in the future, reliable and unsuspicious, and with that testimony for the above-mentioned period should send to us upon delivery without cancellation; For this reason, the spiritual manager should not take any bribes or alms into the house of Priest Gregory, under the fear of inevitable torture, - for the sake of knowledge and proper execution, this letter should be announced to the mentioned Kharkov Archpriest Grigory Alexandrov, which, having been written down in a book, should be given to him, Priest Gregory, with a signature. Given at our residence in the city of Kharkov, October 6, 1740. This is the letter given to him, the petitioner, by the hand of His Eminence, on October 6th. Anthony, Metropolitan of Belgorod and Oboyan. This year, 1743, September 15th of our Belgorod diocese, Sumy district, village of Istoropa Pyatnitskaya Church, from the widowed priest Mikhail we were offered a petition: last February 1741, from the Most Reverend Peter, Archbishop of the former Belgorod, he, the priest, was given an apithrachile letter for November 1742 to the eighteenth, of which the urgent date has already come out; and he, without the epitrachelion letter given from us, does not dare to perform sacred acts and correct worldly needs, for this he demanded permission, according to which his request is blessedly allowed for him, Priest Michael, from now on to perform sacred acts and correct all kinds of requirements from this year, 1743, on the fifth or tenth day of September, until the 746th year of September until the same day, during which time he, Priest Michael, in the church, priestly service and every priestly action, corrects according to the letter given to him upon his promotion to the priesthood from the Bishop who consecrated him, without hindrance, in everything below, acting in his position according to the rules of the Holy Fathers, the spiritual regulations and Her Imperial Majesty’s decree in the contents is commanded contrary, to keep and keep in mind everything. must, always soberly and reverently, and moreover, even more so to him, Priest Michael, so that his shameful life does not appear, as the rules of the Holy Apostles the Father command, no shameful persons (except for mother, sister, half-aunt) should be kept in your house, at feasts and taverns, for the sake of drunkenness, blasphemy and ridicule and for no purpose let him not dare to walk in his own opposition to actions; If he, Priest Michael, in neglect of his office appears to the above-mentioned, acting contrary, his spiritual steward should immediately suggest to us; If in his rank, according to the power of everything declared above, he will be careful in all this, then his spiritual director, having taken reliable testimony from the parishioners that he, Priest Michael, has appeared in this and will continue to be unsuspicious, and with this testimony, for the above-mentioned period, send to Us upon notification without cancellation, - for which purpose, for knowledge and proper execution, this document of ours announce the city to the spiritual director of the Cathedral Church, Archpriest Matvey Gresovsky, who, having written it down in a book in advance for information, gives it to Priest Michael with a signature. Given on the 16th day of September, 1743. Such a letter was given through the hands of His Grace Anthony, Metropolitan of Belgorod and Oboyansky, Secretary Pimen Leontyev. Given to him, Priest Michael, of the same month and date. Joseph, Bishop of Belgorod and Obonyan. This year, 1749, on the 12th day of our Belgorod diocese, Krasnokutsk district, the town of Rublyovka, the Arkhangelsk Church, from the widowed priest Michael we were asked by petition: since the last year 746, June 16th, according to the epitrachilion letter given to him from our late brother the Right Reverend Anthony, Metropolitan of Belgorod, he has officiated and He sent all kinds of church and secular needs until the 749th year of June on the indicated date, after which, without the epitrachil letter given from us, he does not dare to perform sacred services and send worldly demands, and asked for the issuance of an epitrachil letter to him, Priest Michael, for priestly service and the administration of secular needs for the next three years, after examination. since, according to the confession of our cathedral confessor, Hieroschemamonk Paul, his life, Priest Michael, is attested to be honest; For this reason, we blessedly allow him, Priest Michael, from now on to carry forward the priestly service and all other church and secular requirements from this year, June 1749, from the 12th day, until the previous 752 June, according to the same date, in which the time given to him in that priestly service, from, Priest Michael, in his church, let all Priestly priestly services be sent according to given to him at the time of his promotion to the Priesthood, evidenced by the priestly authority handed over to him from the Bishop who consecrated him, with a letter placed in everything without any hindrance, below the little acting of his priestly position, instilled in the inculcations of the Holy Apostles and Fathers, the spiritual regulations and Her Imperial Majesty's decrees in the content are commanded to be contrary, in all respects must be preserved and kept in mind, always sober and reverent, and, moreover, even more so for him, Priest Michael, so that his shameful life does not appear, as the rules of the Holy Apostles the Father command, no shameful persons (except for mother, sister, half-aunt) should be kept in his house, at feasts and taverns, for the sake of drunkenness, blasphemy and ridicule, and for no priestly office in the opposite direction of action, he does not dare to walk at all; If he, Priest Michael, in neglect of his office appears to the above-mentioned, acting in the opposite direction, his spiritual manager should immediately suggest to us; if, in the rank of his priesthood, he preserves everything and is careful in everything described above, then his spiritual director, having taken a reliable certificate from the parishioners, with that certificate for the above-mentioned period, sends him to Us in Belgorod with a denunciation - for which, for the sake of knowledge and proper execution, this document of ours is to be announced to the cities of Krasny Kut, Prefabricated churches to Archpriest Andrei Karpinsky, and for this to be written down for future put in a book and give it to him, Priest Michael, with a signature. Given in Belgorod, in our Bishop's House on June 16, 1749. Such a letter was issued under the hand and seal of His Eminence to the indicated Priest Michael on the same date. This is the letter from the town of Rublyovka, the Archangel Church, that Pope Mikhail accepted and signed. Comparing these three charters given by the three archpastors, we see that in order to obtain permission to continue the priestly service, the widowed priest had to provide approval from the archpriest - the spiritual director and from the parishioners. But Saint Joseph did not limit himself to this; he sent the widowed priest for an examination of conscience to the confessor-scheme, and if he testified that in the soul of the widowed priest there were no obstacles to priestly service, a letter was issued. Otherwise, as we see from other cases, the saint sent a widower to live in a monastery. The letters of the archpastors who preceded Archbishop Peter contained only an expression of the archpastoral will, blessing such and such a widower to continue serving in the priesthood for a year or two. There was no instruction in them on how a widower should behave, there was not a word that in order to obtain a new permission he must show approval for his behavior. Strictness in relation to widowed clergy was introduced both out of jealousy for purity, befitting the spiritual camp, and out of need. As a result of the decrees of that time, which prohibited the admission of anyone into the monasteries, except widowed clergy and retired soldiers, the monasteries could become empty; to prevent this consequence, it was necessary to persuade widower priests to monastic life. Taranovka - at the top of the Berestovaya River, on the ancient Murafsky Way. The foundation of this town belonged to the time when the Perekop Wall, which ran not far from this place, near Gulyai-Polye, was continued. Then, that is. Around 1685, the first church in the name of Archangel Michael was built in Taranovka. Famous priest Taranovka 1703. In 1728, there were already 296 male parishioners at the Taranovsky Church. According to the decree of the Consistory of December 7, 1732, it is clear that the Taranovsky Church of the Archangel burned down on November 16, 1732, and since it was impossible to build a new one in the near future, then, in accordance with the request of the parishioners, the decree allowed the purchase of a church in Novaya-Vodolaga and consecrate it as before in honor of the Archangel Michael. In the sanctuary charter of 1758 we read: “By the grace of God, humble Joseph of Belgorod. This year, October 5, 1758, our Belgorod Diocese, the city of Kharkov, Archpriest Grigory Alexandrov, with a report submitted to us, announced: his department in the city of Taranovka has been built again, instead of the dilapidated one, a church in the name of the Archangel Michael, which is now ready for consecration, and asks for our consideration; For this reason, we bless the newly built Archangel Michael Church mentioned in the city of Taranok to be consecrated according to the church rites of the Ozeryansk Hermitage to the builder Hieromonk Ephraim and for this consecration an antimension was issued from us, for which this blessed letter was given as a certificate, signed by our hand in October 1758.” The church, consecrated in 1758, had three domes, with gilded copper crosses and was covered with tin. The existing stone church is one of the most magnificent in the diocese, of which there are very few in it. The trustees during its construction, by election of parishioners, were: landowner, city secretary Andrei Evstafievich Sidorenko, military inhabitants Mikhail Morozov, Alexey and Ivan Fedorenkov, Timofey Isichenko and Alexey Komar - honest and active people. Archpriest Alexander Lebedinsky laid the foundation stone for the church on May 30, 1809. In a fit of fiery zeal, the parishioners taxed the rich and poor with 10 rubles per pair of oxen, then they built brick barns, and in addition, everyone donated what they could for the new church. When the vaults of the church appeared, one of the trustees, Morozov, being almost constantly with the workers, paid with his life for his zeal: he accidentally fell from the walls of the church, was still alive for three days and at that time expressed his will - to use all the remaining property to build the church. Despite the ardent zeal of the parishioners for the holy cause, their funds became scarce, and they saw that they were not able to complete the church on their own. Then, in 1815, the priest Fyodor Chernoglazov and the parishioners turned to the Sovereign Emperor with a request for a loan amount to complete the church, and the guardian monarch fulfilled the wishes of the petitioners - he ordered them to be given 10,000 rubles. for ten years without interest. The Taranovites were so delighted by the mercy of the monarch that, in gratitude to their beloved monarch, their father, they decided and built a chapel in the name of Alexander Nevsky. Thus, the crown bearer himself was the benefactor of this church. The church was completed in 1816 and consecrated on September 8. In subsequent times, zealous residents did not stop making offerings to the church. In 1828, a shroud on velvet, embroidered in gold, priced at 854 rubles, appeared in the church. banknotes, the merchant Vasily Fedorenko especially participated in its acquisition. Through his diligence, the icon of St. Nicholas was decorated with a silver chasuble. Further, a silver gilded tomb weighing 5 pounds 72 ? spool, priced at 980 rubles. banknotes; a chalice with the entire device weighing 4 pounds 68 spools, costing 610 rubles. banknotes, acquired through the efforts of priest Philip Chernyakov; The Akhtyrka Icon of the Mother of God is clothed with a silver gilded chasuble, worth 250 rubles, thanks to the efforts of Alexei Bulakh; two silver chasubles were bought by Ivan Grebennik for 218 rubles, and his brother Matvey, grateful to the Lord and the Archangel of the Heavenly Hosts, for the return of his son from the conscription, in which he hoped to have support for his old age, clothed the image of the Archangel Michael in a silver gilded chasuble worth 232 rubles. banknotes; gospel for 480 rub. and a silver cross of 150 rubles. bought by the Tamarevskys. Many, wanting to hide benefits from people, give secretly. So, on July 4, 1849, a candlestick with a note was found near the church house: “I ask the spiritual fathers to accept the donated candlestick into the Taranovskaya Archangel Church.” There are 99 dessiatines of church land at the church, as well as at Limansky Arkhangelsk. In 1693, Nuraddin Sultan, with 15,000 Tatars and detachments of Janissaries, stood near Taranovka and from there his party was robbed by all three Vodolagi, Merefu, Zmiev and Sokolov. You can imagine what it was like for Taranovka. This was also the situation in Taranovka in 1697. In November 1730, they reported to Belgorod that the horde would soon be on Protopopovka and Taranovka; another report informed that “the Cossacks and Tatars took the town of Taranovka and rounded up the inhabitants there.” This was the last disaster of Taranovka from the Tatars. The following year, the commander of all Sloboda regiments, Weisbach, was quartered there, guarding the formation of the Samara line with troops. In the description of the miracles of the Akhtyrka Icon of the Mother of God, the following edifying story is described by Taranovsky resident Vasily Ivanov Khilchenko. In August 1747, according to him, fear began to attack him; the fear intensified so much that he did not know where to go and ran to the parish priest's house. O. Petra. The priest, asking about his condition, took him to church, and after Vespers served a prayer service to St. Archangel Michael for the health of him, Vasily. After that, Vasily was calm for some time. But then fear began to come over him again, fear so strong that Vasily ran away to the saltpeter factory, thinking that with the crowds he would not be so disturbed by horrors. But even here his condition did not change; on the contrary, on the third day at night the horrors increased so much that he almost unconsciously screamed for help to the Holy Trinity, to the Mother of God and to Archangel Michael. During these names, the Archangel who appeared told him that he was praying to the Mother of God for him, and after that Vasily saw an icon of the Mother of God with the crucified Savior, which he had not seen before, and therefore asked what kind of icon this was? To this I heard a voice: this is the Akhtyrka Icon of the Mother of God, pray to her. Vasily prayed and heard a voice: “I will have mercy, only in your life be pious and have abstinence in all the desires of your passions.” After this, Vasily really no longer felt fear, and with a grateful soul he spoke about what happened to him, among other things, in the Akhtyrsky church. The Consistory Archive preserves a record of those born in the Taranovsky Arkhangelsk parish in 1703; “Father Mikhail of the city of Taranovka” had a hand in the recording. According to the census of 1732, in Taranovka there were 292 male Cherkasy souls, 166 Great Russian Cossacks, and a total of 458 male souls. Then in 1750, 572 men, 518 women; in 1770, 789 men; in 1810, 1755 men, 1907 women; in 1830, 2060 men, 2228 women; in 1850 2094 men, 2255 women. shower. Fairs: January 30, April 23, July 13 and August 29. The first is near the Kosom stream, which flows into Dzhgun, the second is near Jgun. Gulyai-Pole, 7 versts from Vodolagi - Grigory Erofeevich, also belonged to the Donets and was a fortified town near the Perekop Wall. A decree of October 13, 1713 ordered the Kharkov colonel and judge Semyon Afanasyevich Kvitka to “repair the towns: Taranovka, Gulyai-Polye and the devastated rampart.” (Arch. Gub. Rights No. 80). On March 5, 1728, Colonel Grigory Kvitka, in a report to Field Marshal Golitsyn, wrote about the Cossacks of the Kharkov regiment: “now 250 are marching (to the fortress of the Holy Cross) to Tsaritsyn under the command of Beklemishev 60, 40 are marching to Bakhmut, 25 are going to the pastures in the towns of Gulyai-Polye and Bishkin, 30 are being sent to Orelie with a change to Izyum to guard Budar and Budarny supplies 10, at the Dragoon post in 65 places 15 people each, according to a letter from General Von-Weisbach to Kharkov along the towers for a surprise attack and according to reports from the Crimean side 30 stand with a change; Yes, I’ve been on a low-level campaign for three years now, and I don’t at all hope to return home. Next spring there will be no one to send to Rokitnaya.” Gulyai-Pole passed to Kvitka from Fedor Donets. In the cases of 1717 and 1719, the Gulyai-Polye “priest O. Peter” is mentioned. In 1732, Kharkov Colonel Grigory Kvitka wrote that he was on his estate in the village. The Gulyai-Pole Church of St. George was very dilapidated; he, wanting to build a new church, prepared a forest and asked permission to build a new church. According to this news, the first church of St. Gnorgius in Gulyai-Polye was built around 1681 and this is justified by the continuation of the Perekop security line. The current church was built in 1776, but is poor in everything. According to Zmievsky’s reply to voivode Bunakov in 1659, we already see the “city of Borki”, inhabited by Cherkassy, ​​and here we see that this year some of its Cherkassy fled, by the grace of Vigovsky. In 1711, the Church of Constantine and Helena in Borki was burned by the Tatars. The royal charter of 1727 says: “1713 Jan. 9 The Kharkov regimental sergeant major and the entire noble and commonwealth comradeship with the entire regiment borrowed 200 rubles from Colonel Prokofy Kulikovsky for their regimental needs, and for that money, with their good will, they assigned him, Colonel Kulikovsky, about living in the Colonel’s yard for a fee of r. Mozheyu on the Crimean side at the top of the river. Dzhgun, the village of Borki, which was settled by Ivan Zakharevsky without a decree on regimental land, and was demarcated to the Kharkov olk in 1712 by the Valuysky commandant Myakinin with the land belonging to it into possession.” The royal charter granted this estate to Yuri Prokofievich Kulikovsky. After the death of Colonel Kulikovsky, the regimental sergeant-major wanted to take Borki under her jurisdiction and control, but on August 30, 1716, from the Voronezh chancellery, and on February 22, 1717, Apraksin was ordered to leave Borki in the possession of the colonel’s widow. Archive of the Kharkov provincial government No. 82, 84. Then a dispute about Borki began between Yuri Kulikovsky and his brothers Matvey and Eustathius, but the royal word could not be changed; Borki was given to Yuri and his descendants. Kulikovsky built the church in its former name, in the name of the kings Constantine and Helena. In 1823, the stone Church of the Transfiguration of the Lord was consecrated. Its builder was Vasily Dmitrievich Kulikovsky. From 1711 to 1721, the inhabitants of Gulyai-Polye and Borok were very often troubled by the Tatars and Cossacks. The Gulyai-Polye people suffered especially a lot. For example, in 1716 a beekeeper was robbed for 60 rubles, in 1717 three were robbed for 47 rubles, in 1718 up to 8 people were robbed. In 1719, two of the Gulyai-Polye residents were killed in a shootout with the Cossacks, and they stole the horses of some others. In 1721, Sofya Kulikovskaya wrote in her request: “in past years, in our village of Borki, during a raid by enemy Crimean hordes, the church in the name of Ts. Constantine and his mother Elena was saved from the Tatars, and people were driven away and captured; and now a small number have gathered in that village and a church has been built, but there is no priest.” This devastation of Borok dates back, no doubt, to 1711. In 1719, the Cossacks, attacking Borki, killed Konstantin Kulikovsky and 6 dragoons at his disposal, robbed household property and stole up to 45 expensive horses. The following year they again robbed Borkov residents on the road. The brother of the murdered Konstantin, the son of the former colonel Procopius of Kulikovsky, complained to the tsar about the atrocities of the Cossacks. The case was transferred to Pyotr Izmailov, who was in charge of the Commission for Peace Negotiations between Russia and Turkey. Kulikovsky received a reward for the horses, although not quite sufficient, but others either received nothing or were rewarded very little. The metrics of the Gulyai-Polye parish begin in 1722, of Borkovsky from 1727. 13 people died of cholera in the Gulyai-Polye parish in 1847, and 25 people in 1848. Konstantinovka is 27 versts from Kharkov and 12 from Zmiev. The lands of Konstantinovka, which partly belonged to the Borkov residents, who lost them for theft, and partly remained unoccupied, were given to Colonel Konstantin Grigorievich Donets for local ownership by the royal charter of 1689 (This charter, October 5, 1689, says: “and all the peasants who will henceforth begin to live on that estate, the Kharkov colonel They listened to Konstantin Donets, plowed the arable land for him and paid him the income of the landowners"), and approved the children by his grant of a charter dated July 12, 1693 as a reward “for the many services of their grandfather Gregory and for the service and death of their father Konstantin,” killed in the battle with the Tatars. The first church in honor of the Nativity of the Virgin Mary was built no later than 1690. According to the deed of 1693, “Andrei Khomin Posmetko, a resident of the settlement of Konstantinovka, regimental service Cossack, sold a yard near the town of Sokolov.” This makes it clear that in 1693 Konstantinovka was no longer a village or hamlet, but a settlement with a church, as well as the fact that to the next. At that time, in addition to Cherkassy subjects, Konstantinovka also owned Cossacks of the regimental service. Let us also note that Konstantinovka was first located in a different place - its former location is still known today. The census of 1732 says: “this village (Konstantinovka) was settled 50 years ago or more on purchased land,” therefore around 1680. According to the monuments, it turns out that in 1703 there was already a church in Konstantinovka. The psalter located in the current church is signed as follows: “I, the servant of God Simeon, upon my repose, gave this book, the interpreted psalter, for the remission of my sins, to the Church of the Nativity of the Blessed Virgin Mary on the 30th day of January 1707.” The target is also the bell of 1703. In 1723, a silver tomb was donated, worth 3 pounds and 60 spools, with the inscription: “November 1723, 22 days, the former centurion Ivan Dvigubsky gave this tomb to Zmievskaya with his wife Anna to the Church of the Nativity of the Virgin of Constantine.” The ancient church of Konstantinovka belongs to the present Kazan Icon of the Mother of God, which from ancient times to this day has exercised miraculous power over believers in prayer. At the church, about 30 years ago, there were notes both about the beginning of the manifestation of the signs of this icon, and about various experiences of its miraculous power, but unfortunately these notes were lost. According to legend, all that is known is that the holy icon was first in the house of the pious resident of Konstantinovka, Yakim Efimenko, and after some signs appeared, it was transferred to the church. In the last 30 years, quite a number of miraculous deeds have happened with this icon, attested by eyewitnesses and undoubted by all the circumstances. In reverence for this icon, court councilor Andrei Mikhailovich Donets-Zakharzhevsky, with his support, built a stone church in connection with the bell tower in the Italian style. Upon completion of the stone work, he decorated it in the same taste with a picturesque iconostasis and icon cases for the icon of the Mother of God and the Wonderworker Nicholas. The new church was consecrated in honor of the Nativity of the Blessed Virgin Mary on October 26, 1798. The builder of the church provided her with utensils and sacred clothes. In honor of the Mother of God, a silver seven-sided lamp, gilded, weighing 39? spool, the landowner's son-in-law, Colonel Pavel Gavrilovich Bibikov. Who, to another icon case containing the image of St. Nicholas the Wonderworker, brought as a gift a silver lamp weighing 27 spools. A medium-sized gospel, Moscow print of 1815, in a silver gilded frame, decorated with five enamel images and rhinestones, donated in 1817 by the current landowner Dmitry Andreevich Donets-Zakharzhevsky; 380 rubles were paid for it. silver In 1839, through the diligence of Dmitry Andreevich, the following amendments were made to the church: another one was attached to the eastern side, on which a fighting clock was installed. The entire church was again plastered on the outside and painted on the inside. The holy icon is decorated with a silver frame, the crown of the Mother of God is decorated with nine large amethysts, donated by Princess Beloselskaya, the niece of the landowner. The middle stone is surrounded by diamonds, and the others are studded with 534 grains of pearls; a diamond cross is placed in the upper part of the crown, among which a small ruby ​​is inserted - a gift from the landowner's mother, and diamonds - from his cousin Countess Elena Sivers. All this cost more than 1000 rubles. silver According to the confessional list for 1737, it is listed at the Constantine Church: 24 men, 26 women clergy. shower; subjects of the Cherkasy landowner Mikhail Zakharzhevsky and a) ordinary Cossacks 118 men, 104 women; b) Polish-Lithuanian Commonwealth 290 men, 218 women; c) workers 6 men, 2 women; d) almshouses 10 men, 4 women. shower. Then there were parishioners: in 1770 419 men, 407 women, in 1790 407 men, 408 women; in 1810, 429 men, 426 women; in 1830, 468 men, 465 women; in 1850 520 men, 537 women. shower. Its priest is mentioned in Colonel Izyum’s universal of 1712. In 1736, the regimental cornet of the Izyum regiment, Vasily Ivanovich Vysochin, announced to the Izyum spiritual government: “in the village of Vysochinovka, priest Mikhail left his parish and lives in Zmiev, and the inhabitants of his parish suffer need for worldly needs,” and so on. In all likelihood, this cornet Vysochin inhabited Vysochinovka, which is why his family name remained with the settlement. Given the small number of inhabitants in the new settlement, it was natural for the priest to look for another place. Thus, the settlement of Vysochinovka began, of course, no earlier than 1700, and the first church was built here around that same time. In 1762, a holy antimension was issued “to the village of Vysochinovka to the church of Archangel Michael.” The Vysochinovsky Church enjoys the special grace of God. It contains the ancient Kazan Icon of the Mother of God. She exudes healing to believers, as many have experienced. During the cholera outbreak of 1831, she was taken to Zmiev, where, at the request of citizens, prayers for her continued for two weeks. In the spring, during free time from work, residents of surrounding villages gather to this icon with warm faith. In 1822, a silver gilded chasuble with diamonds was placed on this icon - a gift from those who are zealous for the holy icon. According to the confessional list for 1737, in the parish of the Vysochinovskaya Church there are: a) clergy 10 men, 12 women; b) ordinary Cossacks 16 men, 11 women; c) Polish-Lithuanian Commonwealth 46 men, 49 women; d) Cherkasy subjects Vasily Vysochin 90 men, 92 women; e) subjects of the Cherkasy Collegium 166 men, 190 women; and a total of 328 men, 354 women. shower. In 1750, 407 men, 380 women; in 1770 420 men, 409 women; in 1790, 438 men; in 1830, 448 men, 457 women; in 1850 456 men, 500 women. shower. The Vysochinovka parish now includes Cherkassy settlements: Artyukhovka and Chemuzhovka. There were churches here. Artyukhovsky Arkhangelsk priest is known from the act of 1681; both Artyukhovsky and Chemuzhovsky priests are mentioned in the universal of 1712. But both churches are not visible in 1732. The village of Borovoe is 25 versts from Kharkov, in deep ravines, still quite remote, overgrown with forest. In a copy of the extract given by the Chuguevsky governor, we read that “On January 14, 7168 (1660), Chuguevtsev, the boyar’s unplaceable son, Anisim Belozerov” wrote in his petition: “he served as Vel. I served the state for a long time and was on guard from the Crimean side in a row with the boyar children Ignat Dyukov and his comrades, but he did not have arable land and wall mowing,” so he asked “to be placed in the Chuguevsky district in the Usadsky camp, beyond the river. Udami, between the Studenka and Borovoy wells, in a row with nine landowners, Ignat Dyukov and his comrades”; as a result of this request, it was ordered to give him “between the well of Studenka and Borovoe, 20 quarters of arable land and 70 kopecks of mowing, with the previous landowners, and to establish in that village of Borovoe a courtyard, a garden and a humming ground.” Thus, the population of Borovago by Russian odnodvortsy began a little before 1660. Since in the extract of 1660 Borovoye was already called a village, this shows that the first church was built here at the same time as the settlement of Borovoye and, of course, by order of the governor, who arranged for the children of the boyars Dyukov and his comrades to live in Borovoye. According to the inscription on the gospel and the apostle about the donation of these books in 1668 to the Borovsky church, we see that the ancient Borovsky church, like the current one, was dedicated in the name of the Nativity of Christ. The inscription on the gospel, M. p. 1685, says: “1797 on December 9 (1668) this book, the altar Gospel, was presented to the Zmievsky district in the village of Borovoye to the Church of the Nativity of Christ, in prayer for health and remembrance of parents, by guest (i.e. merchant) Kondraty Dobryshin, and signed by his eunuch Grishka Rostovtsev, - to the pilgrim priest Ignatius.” According to the old inventory, in 1750, the Borovoy church was given an antimension on a white canvas, consecrated by St. Joseph. Without a doubt this was for the new Borovsky church. In 1782, the Zmievsky archpriest Iosaf Pogorlevsky consecrated the third church in Borovoye, which was built from oak wood plates in a new location. This church still stands, having been repaired recently. Of the ancient events of the parish, one was preserved in the Chuguev correspondence. The Belgorod voivode, Prince Romodanovsky, wrote to the Chuguevsky voivode: “In the current 176 (1668) May 5, Kodrashka Nekrasov hit us with his forehead in the wagon train, near Kotelva in the Sovereign’s tent, in the Zmievsky district of the village of Borovago, Kodrashka Nekrasov attacked you. In 176 (1668) their traitors came near the village, went on a campaign and captured 6 horses, and of those horses he got, Kodrashka, the horse and you took that horse from him. And you, Lord, Serpent Kodrashka Nekrasov, give the horse that you took from him to him.” The number of children of Orthodoxy according to the confessional list for 1737 is shown: a) spiritual 20 men, 20 women; b) odnodvortsy 358 men, 350 women. The Donets were here only temporarily. Then there were parishioners: in 1770, 299 men, 279 women; in 1790 358 men, 380 women; in 1810 480 men, 503 women; in 1830, 531 men; 557 women; in 1850 506 men, 515 women. shower. The decrease in parishioners depended on the fact that a significant number of them moved to Kakvkaz. 20 people died from cholera in 1831. The first is at 14, the second is 16 versts from Chuguev, both on the banks of the Ud River. The lands of Ternovoy and Vvedensky in 1647 were allocated to the boyar children of the Chuguev service. “Yes, on the same river. Udah of the boyar children Maxim Stepanov and his comrades. Yes, there is land in it on the river. Udakh is on the right side of Ternovaya Polyana, and on the right side is Ternovaya Polyana, and on the left side is the mouth of the Rogan River.” So says the Chuguevskaya scribe Ternovoye and Vvedenskoye are called villages in the deeds of 1674, and in 1663 we see the Ternovsky Epiphany priest Macarius Grigoriev. Thus, the first churches in Vvedensky and Ternovoy were built no later than 1655. In 1728, the church with the chapel of Kozma and Damian burned down. The current Vvedensky Church was built in 1777. According to the Chuguev censuses of 1710 and 1712, as well as from the papers preceding that time, we see that the parishioners of the Ternovy and Vvedensky churches were military villagers of the Chuguev service, and together with the residents of Shubina, Pokrovsky, Kamenny they guarded the border along the banks of the Donets and Ud against the Tatars. A split was sown in Ternovoe long ago. Around 1735, Ivan Evseev Kushner, a tormented disseminator of superstition, was here, under the protection of the Chuguev schismatics, he freely seduced the Orthodox into schism; it would not be surprising if a schism existed here at the end of the 17th century. According to the confessional lists, the following number of schismatics in Ternovoy appears: in 1825, 35 men, 20 women; in 1827, 48 men, 34 women; in 1835 45 men, 36 women; in 1840, 55 men, 49 women; in 1845 61 men, 56 women. shower. In Vvedensky there were 9 men and 8 women in 1755. shower. On the Berek River, 75 versts from Kharkov Until 1730, the places where now the villages of Alekseevskoye, Bishkini, Kabanyache were a wild uninhabited steppe, wild animals prowled along it, and at times Tatar riders, hungry for prey. The decrees of April 6 and 27, 1731 ordered the construction of “a line from the Dnieper along the Orel to the Ustya Berestovaya,” and, in addition to the suburban Cherkassy, ​​up to 20,000 Little Russian Cossacks and their assistants were assigned to this work. In June of the same year, at the suggestion of Major General Tarakanov, who was in charge of building the line, it was ordered “instead of the line that was assigned from the top of the river. Berestova to the Zmievsky Monastery, to establish a line for convenience for fortresses and the settlement of regiments” along the river. Bereke. A decree of March 19, 1736 ordered the settlement of 18 fortresses located on the line along Samara, Orel, Bereka to Donets and Izyum. Residents of the provinces: Kursk, Oryol, Tambov and Voronezh made up the village of Alekseevskoye and others. For these settlers, a wooden church in the name of the Nativity of the Blessed Virgin Mary was originally built in the village of Alekseevka, not earlier, as oral tradition says, in 1735. In 1763, the metrics of the Alekseevka settlement began, but not of the Church of the Nativity of the Blessed Virgin Mary, but of the St. Nicholas Church. In 1781, with the blessing of His Grace Nicephorus, Archbishop of Slavensk and Kherson, a church in the village was purchased in place of the burned down church. Yakovlevka, and in 1782 two of its altars were consecrated: the main one in honor of the Nativity of the Virgin Mary, and the side altar in the name of St. Nicholas. This church still exists today, which, however, does not serve to the honor of the wealthy inhabitants of the Alekseevskys. Until 1847, it was extremely poor in terms of utensils. Landowner Ksenia Zelenskaya set up a mountain place. The motivation for this was, as the legend says, a dream in which her deceased husband asked her to remove the burden from him. It was 1810. Merchant Maria Kalinina made a brocade robe for the throne worth 100 rubles. silver for the repose of the soul of her husband. In 1846, state-owned peasant Ivan Karachentsov gave a silver cross, gilded, with a base, worth 186 rubles. silver This was due to the illness of his wife. In 1847, the merchant Efim Andropov installed an iron grille, made two surplices and donated 85 rubles. silver The death of his father prompted him to do this, and was prompted by the invitation of the parish priest. In the same year, landowner Likhachov built a stone fence with a wooden lattice and donated 90 rubles. silver for updating the iconostasis. At the same time, the church elder, state peasant Maxim Mishin, donated 100 rubles. silver for the renovation of the iconostasis, and gave his house and yard to the church. In the church there is an icon of the Mother of God of Rudenskaya, not a new painting, on it is a silver gilded robe - a gift from zealous parishioners. It is not known when she was naisana, when and how she entered the church. In 1830, when cholera first appeared in these places, the local clergy and people entrusted themselves to the patronage of the Mother of God. They especially poured out their fervent prayer before the honest image of the Rudensky Mother of God, and during the procession they carried the Holy Icon of the Heavenly Patroness around the village in the buildings and houses. And hope was not put to shame! In those houses to which the Holy Icon was brought, not a single one died of cholera, and in the entire village, within three months, no more than 10 people died of cholera, although there were many people possessed by cholera. But the multiplication of sins attracted the wrath of God. In 1848, in one month of July, out of 5985 souls, 500 souls died from cholera and from scurvy, in 1? month of 1849, 300 people died. The year 1848 will long be remembered for the terrible harvest failure, sultry summer, scorching winds, unbearable drought; in 1849 most of the livestock died. And in such disasters, many of the best householders became poor, and some families were destroyed. Of the priests who were at this church, the following deserved special attention: Polikarp Peresypkin and Simeon Kobylyatsky. They left behind the memory of good shepherds. Parishioners respond gratefully to their zeal, non-covetousness, humility and mercy. Tradition has preserved the sincere piety of some of the parishioners. Sergei Bogdanov, a Turk, a fan of Mohammed, was a zealous Christian; the villages of the Lord of hosts were beloved for the new convert, his soul wanted to rush into the house of God. He was a church watchman. Meekness, hard work, and zeal for the church were his advantages. He ended the days of his life with the death of a martyr. Thieves who robbed the church at night cut off his head when he began to call to gather people. This was in the last years of the last century. The landowner Nikolai Chicherin was a kind guardian father for his peasants, he saved the weak from the hands of the strong, helped orphans. Died June 17, 1821. The bourgeois Ksenia was a pure Christian virgin until the end of her life, which lasted more than 70 years. Not a single unfortunate person left the threshold of her house without being consoled; her hand was always extended to help the poor. The sick and sick received healing from her free of charge. There are no ancient books in the churches, except for one service book from the Chernigov press, 1747. But priest Pavel Kovalevsky has: a) Missal, half-sheet Lviv print, published by the brotherhood of the Dormition of the Blessed Virgin Mary, 1691, under the rule of King John III. b) Apostle, Kiev press, half-sheet, published in 1695. c) Spiritual Dialogue, a conversation of love with a lover about good and evil priests, about the mystery of the Holy Eucharist and about its fruits, in the 16th part of the sheet, published in the Kiev-Pechersk Lavra in 1714. d) Psalter, Kiev press in half sheet, published in 1728. The church land at the church is 66 acres. Clergyman 2nd class. Number of parishioners: in 1790 890 men, 988 women; in 1810, 1186 men, 1219 women; in 1830, 1540 men, 1580 women; in 1850, 2761 men, 2969 women. Alekseevskaya Fortress, both in terms of population and the wealth of its inhabitants, ranks first among the Great Russian settlements of the province. Several merchants live here who conduct a significant trade in grain and have significant capital in circulation. There are four fairs: on Palm Week, March 17, May 9 and Midsummer. Here, at the meeting of two tribes of the Ukrainian Little Russian and the Great Russian, it is interesting to look at their tribal differences. About the Russians of Ukraine, first of all, it should be noted that they cannot be considered pure representatives of the nationality of Great Russia. It is very well known what kind of people the ancient Chuguev settlements were made up of: these were people designated for exclusion from human society. Such were the crowds of fugitives who replenished these settlements from time to time. New settlements along Bereka were compiled, as is noticeable, with greater legibility, or more precisely, using methods more advantageous than those available during the time of Tsar Alexei. These settlements do not have the same morals, the same activities, or the same abilities as the Chuguevites. It is clear that fugitives and people hiding from prosecution of the law also ended up here. At least there are few of them here. That is why the very first glance at the physiognomy of the local settlers already pleases your soul. But Russian settlements that do not belong to the category of guard settlements were made up solely of fugitives of various types, such as Pokrovskoye in Kupyansky district and Olkhovatka in Volchansky. After this, of course, no one will be amazed by the phenomenon of the local region, that a rare Russian settlement can be found in the local province, where there was no chaff of schism before, or even today. A distinctive feature, and a gratifying, high feature, of the Urainian Little Russian is that he does not tolerate a split. And in the past there was not and now there is no Ukrainian among the schismatics. An exception, and even then a very rare one, happened only when some orphan or homeless poor man fell into a family of schismatics then, and even then he easily parted with the nonsense of superstition. Otherwise, in those settlements where the Little Russians live together with the Great Russians, there was not and is not a single schismatic among the former. Among Russian commoners, everyone, whether man or woman, knows one or two prayers well. But Little Russians, and especially women, are well aware of ten or more prayers to remember, and read them every day in the morning and evening. A difference of a different kind: the Russian peasant, although he does not know prayers, he bows reverently and with sincere zeal, warm faith pours silently from his heart and makes itself known only with deep sighs. The Little Russian prays differently; he does not always pray before the image and does not bow many times. The Little Russian woman, having crossed herself before the icon once or twice, goes about her household chores, and while tidying up the hut, continues to read prayers to herself. Cherkasy people generally live cleanly, their huts are whitewashed, washed and tidy; Every Saturday the woman washes and whitewashes the hut, and before every holiday she coats the outside of it. In the front corner the icons are decorated with fresh flowers in summer and dried flowers in winter. The hut has a chimney and is therefore never smoked. The splinter does not burn in winter, but if not a tallow candle, then a kaganets burns - lard in a shard with a lamp. There are no chambers, the housing is not surrounded by a backyard, and is not always fenced off with a fence. The cattle shed stands on its own, the sheepfold stands on its own, all made of brushwood or ocheret (reeds), and the barn again stands separately. There is spaciousness and lightness throughout. A hut is not as expensive as a Russian hut, but it is more durable, it does not rot, and if it burns, how long will it take to oil another one? And the clothes of a Little Russian are neater and cleaner than those of a Russian: he does not wear bast shoes, but walks in chobots (boots) or powders - a kind of shoe made of thick leather, with a distorted belt holding the shoe together. His food is also less coarse than that of the Russian; he loves mainly plants; he eats little meat, with the exception of salted lard, which is his favorite food. A long-time resident of the south, the Ukrainian has never seen nature as a stepmother to him. Its best black soil does not require complex labor to cultivate, its meadows are rich, the air is warm, vegetables of all kinds easily come out of the ground, and the gardens are wonderful. Cherished and pampered by such nature, he is careless and lazy. This is his vice, a vice cultivated over many years. He will not go to work in winter or spring, even if the pier or something similar was 10 versts away from him, while the Russians come here 500 and 1000 versts away and leave with a lot of money. In winter, a Little Russian lies on the rough ground and smokes tutyun. Zhinka sends him to work because there is little bread left. What, is it flour? he asks. Yes, she answers. Garneau, he says, and falls asleep on the rough ground. Thus, carpenters, masons and other artisans in Ukraine are Russian. This does not mean that Little Russians are not capable of crafts. On the contrary, among them there are skilled mechanics; They introduced wind and water mills in the Kursk and Voronezh provinces, where they usually ground bread with hand millstones. If a Little Russian spent his youth in Moscow with a master, he is a lively and enterprising owner in Ukraine. The Little Russian has a lot of intelligence for everything. Trouble is carelessness. However, at the present time, increasing needs are forcing the Little Russian to wean himself from laziness. Already many of the crests are taking up hard work: carpentry, stone and stove work, and so on. And tertism - sawing logs, which saves so much forest when used for economic establishments, appeared between them at the very moment of their crossing from the Dnieper. At the first glance at the settlement here, can you guess whether Russians or crests live there? If a settlement is surrounded by fields of grain, it means that Russians live in it. The Little Russian is carefree about the future; he does not save bread for times of famine. He brought and threshed everything that was in the field, sold much of it to pay taxes or buy clothes for his wife and burners for himself; by the end of winter he buys bread himself, but the next year he again manages his grain as before. This is again the carelessness nurtured by the south, which also begins to weaken and give way to prudent care. The Ukrainian is reasonable. If they told him that his requests cannot be fulfilled, he will not ask anymore. He easily accepts useful innovations. Another traveler in 1774 wrote: “The Young Russians willingly began to sow earthen apples, which had not long before been sent by the authorities for cultivation in the region; they plant Volosh turnips or rutabaga themselves.” The Little Russian is as quiet as he is reasonable. You won’t see fights between Cherkassy people, you won’t even hear about murders, they are not prone to theft and trickery. For example, out of 338 crimes related to theft and fraud that occurred in the province in 1845, not a single one fell to the lot of the Ukrainian Slobozhan. A Slobozhanin would rather be deceived than agree to deceive someone; he is honest and true to his word. Cherkasy people endure poverty and hunger patiently. They are respectful to elders. They don’t like obscene language, and you’ll especially never hear it used against an old man. They drink enough of the torch, but the Little Russian does not reach an ugly situation, he always remembers himself and drinks wine not for drunkenness, but for the friendly passing of time. Half a glass of wine is enough for five crests to spend half a day in a pleasant conversation. Ukrainians still love freedom and space. This is why a married son is separated from his father. This ruins farms, but the habit is strong. Khokhlu is told about the disadvantages of family division, he thinks and answers: at least girshe, but differently, that is, at least worse, but differently. This does not mean that he is persistent in his opinion unaccountably, no, he thought about the matter, but did not tell you the thought that lies in his soul, the thought that it is not easy to endure the scolding of his young wife and mother-in-law for the right to manage the house. As a result of the same historical life, Ukrainians are not as tied to the place where they were born as Velikorussky. The landowners resettled their Cherkasy subjects from one place to another in two or three weeks, and without any grumbling. If a Ukrainian considers himself offended or embarrassed, he will not make a noise, he will not go to court with a complaint, but will flow away, go to the Don or Odessa, and it is not difficult for him to leave his wife and house. That is why in the Consistory there are many cases of divorce, in cases of the escape of a husband or wife and in the unknown about the whereabouts of the fugitive. Captain Mochulsky says: “The Little Russian generation is distinguished by its passion for litigation and quarrels.” This is also true in relation to the Cherkasy, as is what the same captain says about the time of the Russians’ appearance in Ukraine, i.e. that “the Russian rural population appears after the Battle of Poltava” at the behest of Apraksin and Shafirov; whereas neither one nor the other resettled a single Russian peasant here. Cherkashenin, we repeat, does not allow anyone to insult him with rude words; if you want to get something from him, speak to him kindly and courteously. He will not refuse to do a favor, but rest assured, he will not listen to your abuse. He will not start a lawsuit with you for abuse, do not be afraid, he will simply leave you with him, he respects himself more than that he will go to deal with you in court, he will not humiliate himself for the sake of benefits, to which he is in any case rather indifferent. Some habits of the Cherkasy people, some methods of their home life seem strange at first glance, but they are a consequence of local needs and circumstances. Okhochaya - at the top of the river. Berestova, 25 versts from Alekseevskaya to the west, 60 from Kharkov. According to the Chuguev correspondence of 1686, we see that at the top of the river. Berestova was then a guard town of the Sumy regiment, where Cossacks lived, observing the movement of the Tatars, who usually passed here to Russia along the Murafsky Way; From the same correspondence we see that this town was then built by the Tatars. Chuguev’s reply: “Wrote to the Kharkov esaul, to Philip Chernyachenko, from Vodolagi, the settler Stepanko Khalevsky: 194 (1686) August 14, the military people of Tatar, a large horde, were under the slob. Vodolagu and near Sumskaya guard city for three articles.” Zolochevsky centurion Yakov Kovalevsky wrote to him: The Bogodukhov Cossacks on field watch saw a large horde of Tatars, walked 10 miles from Kolomak and burned a new town on Berestyanka. Probably, soon after that time, for the same purpose, boyar children were settled here, or, what is also the same, noblemen, who later became part of the line army. Such a long history of the founding of Okhocha was the reason why Okhocha was called Staraya Okhocha, that is, old in comparison with Alekseevskaya, Bishkini and settlements along the river. Aurelie. In 1747, it was deemed necessary to expand the old Church of the Holy Trinity, built in 1712, and in 1748 an antimension was issued, consecrated by St. Joseph Gorlenok, with the following inscription: “to the village of Okhochee, which is on the line, to the Church of the Holy Trinity.” A stone church in the name of the Trinity, with the same bell tower, was built in 1813. Of the benefactors who participated in the construction of this church, the volost mayor, a tradesman of the city of Zmiev, Ilya Fedorov Churilov, was especially diligent. The church land at the church is 66 acres. The blessings of God were revealed in the past years 1847, 1848 and 1849: when thousands of victims from cholera and scurvy fell throughout the entire region: no more than 20 souls died in this village. The number of Orthodox Christians in 1790 was 1730 men, 1853 women; in 1810, 1772 men, 1968 women; in 1830, 1804 men, 1944 women; in 1850 1683 men, 1840 women. shower. Bereka - at the top of the river. Bereki, 8 versts from Alekseevskaya, 68 from Kharkov. According to the case of 1763 - “Bereka is a single-dvork riding horse.” It received this name because it was located at the top of the Bereka River and was occupied by single-dvortsy residents. Before the settlers of the same palace settled here, in free places along the river. Bereke, the Cherkassy had apiaries, and the Tatars, freely roaming the steppe, often disturbed the bees. On July 8, 1673, the Balakleysky colonel Chernigovets wrote: “a regimental Cossack, a resident of Balakleysky, came to us from the apiary and said: a strong horde stands on Berek to the end, and it is not known where it will turn; they chased the beekeepers and the beekeepers forcibly ran away from the forest.” since the same colonel, in a letter dated April 4, 1675, mentions the Berechansky centurion Panas Trofimov and his comrades, this makes it clear that here, on Berek, there was already a significant number of settled Cherkassy, who, however, later gave up their places to the same palace. In 1698, the Chuguevsky voivode reported to Belgorod that, according to the news of Colonel Grigory Donets, regarding the Cossacks who were not in the Crimean campaign of 1682, “from other cities - Novoberekovsky, Valkovsky, Merefyansky, Sokolovsky (Cossacks) there were a small number left in the houses, and they were all within the boundaries of the punishment (colonel) with Ivan Serbin; and in Limansky, Bishkinsky, Andreevsky, Savinsky, Izyumsky, Tsareborisovsky and other Ukrainian towns and settlements, most of the (Cossacks) remained in their houses and were there to save money along the river. Donets with the Punished Colonel, with Gavrilo Mogilka.” Russian odnodvortsy settled here in 1732–1736, when the Landmilitsky Corps was formed to protect the southern border line from the Crimeans. In 1732, the Kharkov archpriest, as a result of the order of the Consistory to deliver information about the priests of the Landmilitsky corps, reported: “in Berek there is a fortress, in it a) the Landmilitsky regiment of the command of Major Dmitry Petrovich Kolyubakin, in the regiment priest Ivan Kuzmin from the Stary Oskol district; b) the Orlovsky regiment, in which priest Vasily Kuzmin from the mountains. Bolkhov, Krutitsa diocese; c) a new regiment of the team of Lyubim Perfilyevich, priest Grigory Nikonov from the Vyazemsky district of the Krutitsa diocese; d) a new regiment of the team of Semyon Panteleevich Shenshin, priest Semyon Grigoriev from Mtsensk district.” These are the priests of the regiments that were engaged in building fortresses. Thus, the first church in Berek was built around 1675. The existing wooden church on a stone foundation in the name of the Nativity of Christ was built in 1787 through the efforts of parishioners. Wonderful books in the church: the festive menaion of 1730, the colored triodion of 1731, the service book of 1744, the Lenten triodion of 1748, all from the Moscow press. There are 66 acres of church land. Of the priests who were at this church, the following are known in people's memory: Lavrenty Taranovsky and Grigory Chernyavsky. Among the parishioners, state-owned peasants - Pavel Lukyanenkov, Dmitry and Andrey Martynov and Kondrat Brusenkov left a memory of themselves as good and zealous Christians. Number of parishioners: in 1790 2212 men, 2340 women; in 1810, 2391 men, 2422 women; in 1830, 2695 men, 2874 women; in 1850 2594 men, 2803 women. shower. Upper Bishkin - at the top of Mokrago Bishkin, 63 versts from Kharkov, 6 from Nizhnyago, or New Bishkin, located a verst from the confluence of Mokrago Bishkin into the Donets. Upper and Lower Bishkin were inhabited by single-palace dwellers no earlier than 1730, when the Landmilitsky Corps was formed. The ancient church of the Archangel Michael in Upper Bishkin, according to legend, had three chapters and was built in 1732, and the current one - in 1772. In Lower Bishkin, the first church in the name of the Intercession of the Blessed Virgin Mary was founded in 1746. The decree of the Consistory of 1751 speaks of “newly built churches in the settlements of the Landmilitsky corps of the department of Vodolazhskaya Protopopia in Melova Nikolaevskaya, in Novy Bishkin Pokrovskaya.” In 1745, the Cossacks of the Izyum Regiment wrote that “in their Newly Settled Settlement of Bishkin” there are 100 households, and although the church has not yet been built, they really need a priest; At their request, the son of the Burley priest Peter, Stefan, was dedicated to them. The petition was signed by Sub-Ensign, “who has a team in the new town of Bishken, Alexander Lyubitsky.” Antiquities of St. Michael's Church: general menaion, M. p. 1696; service book, M. p. 1717; Menaion of services, in 12 books, M. p. 1724 In the church of Nizhnyago Bishkin, after reconstruction, consecrated in 1848 in the name of St. Mitrofan, there are: a colored triod, M. p. 1686; Lenten triode, M. p. 1688; Festive Menaion, M. p. 1748 There are 90 dessiatines of church land in Upper Bishkin, and 33 dessiatines in Lower Bishkin. The year 1847 will remain in the memory for a long time as a witness of God’s good deed to the local settlements. Cholera devastated the surrounding villages, the destructive sword reaped victim after victim. She also touched Bishkin. The people and clergy, seeing the sword of God’s wrath above them, turned to the Lord the Deliverer with prayer. A procession of the cross walked around the village and through the haystacks, and the prayer was heard: out of 120 people possessed by cholera, not one died. Until 1844, in Upper Bishkin there were schismatics of the Pomeranian non-priest sect. In 1826 there were 4 men and 4 women here. Through the efforts of the priest, superstitions were returned to the depths of the Church. Metrics begin in 1781, confessional paintings begin in 1793. According to the case of 1750, in the Bishkin peaks there are 270 households of fellow believers. 16 versts from the top of the Orelya River and 6 from the top of Orelka, 95 versts from Kharkov. The very name - Kabanyache - indicates that there was a remote steppe with forest. Until late times, the Tatars did not allow people to settle down here. Not far from here passed the Murafskaya road, along which the Tatars usually invaded Russia. On Orel and Orelka they usually fattened horses that were tired from hunting for prey. Until 1821, the inhabitants of these places, including 10,000 souls of both sexes, scattered along the Orel and Orelka rivers, led a steppe life, in farmsteads and did not have churches. Since that time, by order of the government, four villages were formed from the farms: Upper Orel at the top of the river. Aurélie; Nizhnyaya Orel, or Ligovka, is not far from the junction of Orel with Orelka; Preobrazhenskoe, between Upper and Lower Orel; and Efremovskoye - above Upper Orel, at the very source of the river. Aurelie. On May 21, 1823, with the permission of the governing Synod and with the blessing of the Right Reverend Paul, a stone church in the name of the Transfiguration of the Lord was founded in Kabanyacheye, which was built over the course of 10 years by the diligence of zealous parishioners, and on May 18, 1833, consecrated by the Right Reverend Innocent. State-owned peasant Andrei Kornienko donated 657 rubles. silver for the purchase of a chalice with an instrument, a cross and a gospel. State-owned peasants donated for the construction of the stone fence - Vasily Chmovok 115 rubles. silver, Feodosia Ogulchanskaya 85 rub. silver, Feodor Chmovok 85 rub. silver Ancient monuments in the church: colored triode, M. p. 1707; Apostle, M. p. 1719. 1843 was a year of special mercy of God towards parishioners. The land then rewarded the labors of the farmer so much that the seed entrusted to it was fruitful by 60 and 100. The year 1848 will long be remembered for the unbearable heat, sultry winds, and terrible drought: the grass and grain burned then, the earth did not return even the seeds entrusted to it. The consequence of drought and crop failure was terrible famine and loss of livestock. To complete these two disasters, a third was added - cholera, from which up to 495 people died. In 1849, a new disease, scurvy, appeared, killing up to 600 people within 5 months. Number of parishioners: in 1830, 1875 men, 1902 women. shower; in 1850 2011 men, 1995 women shower. 3rd class arrival. On the left bank of the river Krainaya Balakleyka, near 4 lakes, one of which has long been called Linov, and the other Perekop Prishib was already mentioned in the royal charter of 1685, and since in the charter of 1686, among the towns transferred to the jurisdiction of the Izyum colonel, New Perekop was placed after Balakleya and the then famous Prishib was not mentioned, then there is no doubt that New Perekop, often mentioned in acts of the 17th century, is also Prishib, especially since one of the Prishib lakes is called Perekopsky; The name of Novago Perekop was then borne by Prishib, due to the ditch made near it - a perekop, the same as we still see at Valkovsky, the old Perekop. The first church in Prishib was built, without a doubt, before 1682. At the beginning of the 18th century there was already a church with two altars, of which the main one was in the name of the Holy Prophet Daniel, and the side altar in the name of the Great Martyr Barbara. Peter the Great, while traveling from Azov to Poltava in 1709, visiting the centurion Danilevsky, donated two bells for the Prishibskaya bell tower. In 1741, Colonel of the Izyum Regiment Evstafiy Danilevsky wrote: “in the Izyum Regiment, in my village of Prishibe, there is a Church of God in the name of St. Ave. Daniel, which has become quite dilapidated from standing for a long time.” Therefore, a new wooden church was built. The current stone church was founded in 1802, and completed in 1817 through the diligence of the widow of the landowner Anna Petrovna Danilevskaya. It has five altars: the middle altar in the name of the Holy Trinity, consecrated by His Grace Paul, Bishop of Sloboda-Ukrainian and Kharkov in 1817; on the south side there is a throne in the name of the Holy Great Martyr Barbara; on the left in the name of the Holy Prophet Daniel, consecrated by His Grace Vitaly in 1829. The fourth altar, in the chapel on the right side, in the name of St. Apostle James, was consecrated, with the diligent efforts of the landowner, lieutenant and church warden Vasily Ivanovich Danilevsky in 1830; the fifth altar, in the chapel on the left side in the name of St. Prophetess Anna, has not yet been consecrated. Books: 1st) gospel, on Alexandrian paper, printed in 1697 in Moscow; and 2) missal, Chernigov seal, 1749. Confessional paintings of the parish begin in 1766. The number of parishioners in 1730 was 262 male souls; in 1770, 456 men, 416 women; in 1790, 406 men, 405 women; in 1810, 516 men, 524 women; in 1830, 595 men, 641 women; in 1850, 559 men, 555 women. shower. The centurion of Andreevka and the first owner of Prishib, Daniil Danilevsky, in 1699 received a letter of merit “for service and for complete patience.” In 1709, Peter the Great honored him with personal affection and dined with him with his retinue, including the Tsar’s confessor Nadarzhinsky. The landowner Prishiba Danilevsky, who was the first to start planting forest on his estate 30 years before, brought benefits both for the peasants and for the region. Lebyazhye Selo is named after Lake Lebyazhye, near which it is located. This lake, two deep and 70 fathoms wide, is quite fishy, ​​and not far from it has several more lakes: Ustup, Dobrovolskoye, Krugloye, Timoshevskoye and 4 unnamed ones. The Gnilushka River flows in the middle of the village, among which rises an ancient mound, a fathom high, called the Five Brothers. For about 160 years there was a wild steppe here. A state-owned stud farm was built on the Gnilushka channel, but it was destroyed, and its manager, the Chuguevsky governor Adrian Ivanovich Stremoukhov, was given several hundred acres of free wild steppe. He built farms both here and on the site of the present Maslovka. The Church of Our Lady was built in the latter in 1717; Chuguevsky archpriest Jacob in the statement of 1717 shows: “in the honor of the subjects of Cherkassy, ​​Porutchik Adrian Ivanovich Stremoukhov, in Maslovskaya Sloboda, the newly built Church of the Nativity of the Virgin Mary has not yet been consecrated, - priest Ivan serves.” A church was built in Lebyazhye after the death of the founder of the settlement. His devout widow, Nadezhda Ivanovna, having increased the population of the place, entrusted the place with the storage of the Archangel Michael. According to the affairs of the Consistory in 1726, we see the “Izyum district of the village of Lebyazhyago of the Archangel Church of Priest Matthew,” who was ordained a priest that year. And in 1732, at the Swan St. Michael’s Church, 62 courtyards were shown to parishioners. In 1782, the current stone church in the name of Archangel Michael was built, with the same bell tower, at the expense of the owners. In the church there is a handwritten gospel, in 12 d.l., it is unknown when it was written; Breviary, M. p. 1742; color triode, M. p. 1735. Metrics begin in 1739, and confessional lists begin in 1778. According to the census of 1732, there were 315 men in Lebyazhye, 27 men in Borovenka, and in the village. City dweller, 30 men, in a village. Khrupovka of Vasily Zarudny has 32 male souls, and a total of 404 male souls. Then in 1750 there were 560 men, 518 women in the parish; in 1770 630 men, 582 women; in 1790, 710 men, 702 women; in 1810, 766 men, 778 women; in 1830, 803 men, 941 women; in 1850 1085 men, 1112 women. In 1824, locusts visited the fields: but when the prayer service was sung to the Lord God and the Most Pure Mother, they flew away a day later. On the river Gnilitsa, 16 versts from Chuguev. The first church in honor of the Nativity of the Baptist was built here, in all likelihood, by Izyumsky Colonel Fyodor Vladimirovich Shidlovsky. The current owner of Gnilitsa, Shidlovsky, retains an image with the inscription: “in 1713, the landowner Fyodor Vladimirovich Shidlovsky and his wife Ulyaniya Grigorievna were blessed by the image of the Holy Trinity by Metropolitan Hilarion of Belograd.” In the Universal of the Izyum colonel's punishment of 1712, a priest from the village is mentioned. Ivanovka. In the library of the church there are books: colored triodion, K. p. 1663; Apostle K. p. 1693; colored triode, K. p. 1702, and gospel, M. p. 1722. In the census of 1732, the landowner Vasily Grigorievich Shidlovsky had Little Russians in the village. Ivanovsky 766 male showers, in a glass factory near the village. Rozhdestvensky 53 men, in the farmstead of the “former Chuguevsky Voivode Grigory Shidlovsky” 63 men. Then there were in the parish: in 1750, 765 men, 753 women; in 1770 435 men, 403 women; in 1790 484 men, 490 women; in 1810, 571 men, 574 women; in 1830, 426 men, 474 women; in 1850 553 men, 577 women. By the Volchey River, which flows into the Donets, on the road from Kharkov to Voronezh, 80 versts from Kharkov. In 1674, the Belgorod voivode wrote to the Chuguevsky voivode: “In the current year 182 (1674), by decree of the Great Sovereign, Tsar Grand Duke Alexei Mikhailovich, Cherkashenin Martyn of Nizhegol was ordered to build a settlement on the Volchye Vody River, and to invite his brothers Cherkas from the Little Russian and Trans-Dnieper cities to live; and don’t accept other people at all. And in the current year 182 (1674), Luka Anuchin wrote from Nizhny golsk: Regimental and city people from Nizhny gol and other cities, serving the Sovereign’s service, came to him, Martyn, many for a living, and he, Martyn, receives them and shelters them from service. And from Belgorod I sent Major Roman Belguzin with different people to the river Volchie Vody of the Russian Volchie Vody river, and he, Roman, brought many people from the Volchie Vody of the Russians, and from those people Chuguevets appeared, a Moscow leader, the Streltsy son of Minka Legonkaya, and I sent him, Minka, to Chuguev.” Thus, Volchansk was founded in 1674, and the withdrawal of the Russian people indicated in the reply certainly did not prevent the Cherkassy from remaining in Volchansk, and soon others arrived to them. It is only necessary to note that the ancient earthen fortress of Volchanskaya was located a mile from present-day Volchansk to the northeast. Its remains are still visible today. The construction of the town on the present site dates back to 1688, as is generally believed. The first church in the town of Volchye Vody, contemporary with the founding of the town, was, of course, also dedicated to St. Nicholas, as was the one built in the new location of Volchansk. This church in New Volchansk was built with the special efforts of Nishchun, a native of the Dnieper, i.e. schoolboy, Avramy Veselovsky. He took care of the construction of the building, and he was then the priest of this church. This was around 1688. since this church was not very extensive, and the population of Volchansk was multiplying, then under the priest Joachim Veselovsky, son of Avramius, the church of St. Nicholas was expanded during perestroika. This was before 1748, in which, according to the papers, we see priests Joachim and his son Vasily at the Volchansky church. In 1782, a church was built on two floors and with two altars: the upper altar was consecrated in the name of the Holy Trinity; and in the lower one in the name of St. Nicholas. After 16 years, the top floor was destroyed, and, leaving the church on a stone foundation, two thrones were placed side by side. In 1833 they began to build a stone church and completed it in 1845. The main trustee was the grandson of Vasily and the son of Peter Veselovsky, who served as a priest together with his brother Jacob - Archpriest Fyodor Veselovsky. The main altar was consecrated in the name of the Holy Trinity in 1842 by His Grace Innocent, and then the northern aisle was consecrated in the name of St. Nicholas, and the southern aisle in the name of the Intercession of the Mother of God was consecrated in 1844. All parishioners, despite all the limited funds, took unanimous part in the construction of this magnificent church; but the current church warden of the 3rd guild, merchant Dimitry Proshkin, cared more than others and made donations, for which, according to his superiors, he was awarded a silver medal on the Annen Ribbon. The church library contains: a handwritten gospel, although not a very old one; Gospel, M. p. 1685; Lenten Triodion M. p. 1687; service book, in 4 d. M. p. 1699 and another M. p. 1739; service menaia, M. p. 1747; Apostle, K. p. 1752; and anthologion, Chernigov village, 1753. Another Volchansky church, the Church of the Circumcision of the Lord, a parish suburban settlement of Zavody, has existed since 1786. The village of Gatishche now belongs to the Trinity parish; here was the Church of the Intercession of the Mother of God, which had parishioners: in 1770, 119 men, 103 women; in 1790, 137 men, 114 women; in 1810, 162 men, 140 women; in 1830 197 men, 173 women. shower. This church is closed. Among the parishioners of the Volchanskys there are 85 merchants; burghers and townspeople 200 men, 190 women. Behind that are almost all the other state-owned peasants. There are up to 9 fairs a year: significant of them: on the day of the 40 martyrs and on the day of St. Paraskeva. The wrath of God was poured out over the parishes in 1831 with the epidemic disease cholera. In 1845, there was famine and loss of livestock. Up to 70 people died from the epidemic: in 1831; in 1848 up to 240 people. Verkhny Saltov - on the banks of the Donets, a former city, now a settlement, 18 versts from Volchansk and 32 from Chuguev. Who has the Russian land not seen on its face? The evil Tatar poured the blood of her children on her, and before that the wild Polovtsian scoured her, and even before that the wild Goth devastated her. The ancient song about Igor’s regiment speaks of the Gothic captives: “Calling Russian gold, they sing the time of Busovo, cherish revenge on Sharokan.” Sharukan, Prince of the Polovtsians, is known in the chronicles under the year 1107. Busov Yar is now known 15 versts from the banks of the Donets and Saltov to the east. Gothic girls sing Busa time, of course, out of pleasant memories of old relatives. This event, pleasant for the vanity of the Gothic women, is seen in Yornand. He writes: “Vinitayr (Prince Ostrogotfov), acted bravely, - Busa (Voh), the leader of the Ants, with his sons and the noblest boyars, ordered to be hanged in order to frighten all the obstinate.” And so, the event, flattering for the pride of the Gothic women, was very sad for the Slavs; Proud Gothic women consoled themselves in their sad captivity with the memory of this event, and set fire to Sharukan, greedy for self-interest, for bloody courage against the Russians. The wild Polovtsian did not always get away with his crimes in the Russian land; he was cruelly avenged for his deeds in his uluses. The Song of Igor's Campaign sings about the Galician prince Yaroslav: “Your thunderstorms flow across the lands; you open the gates of Kyiv; you shoot from the gold of Saltani’s table for the lands. Shoot, Lord, Konchak, filthy Koshchei, for the Russian land,” that is, your thunderstorms are running across the lands; you open the gates of Kyiv; you shoot from your father’s golden table at Saltan, beyond the distant lands. Throw arrows, Lord, at Konchak, the filthy Koschey, in vengeance for the Russian land. Saltan, Saltanskoe - here, as obviously, means the fortified place of Konchak, the strong prince of Polovtsian. Saltan, Saltanskoe changed later in Saltov - a monument to the triumph of the Russians over Konchak, the filthy Koshchei. No matter how strong Konchak was, the arrows of the strong and happy Yaroslav, Prince of Galich, flew from Galich to Konchak’s nest - to Saltan or Saltov. Saltanovo was very memorable for Russians. The Saltanov settlement and the Saltanov well were firmly preserved in their memory. In the “Book of the Great Drawing”, four centuries after Konchak, they wrote: “below the Staritsa on the Crimean side, about 8 versts, the Saltanovsky well fell into the Donets, and below the Saltanovsky well on the Donets, the Saltanovsky settlement, from the well a mile away.” In 1639, the Saltovskoe settlement with its lands was given to the comrades of the Cherkassy hetman Yakov Ostryanitsa, and they then started apiaries here and built some buildings. Here is the royal charter relating to this subject. “From the Tsar and Grand Duke Mikhail Fedorovich of all Russia to Chuguevo. The Chuguev Cherkasy Hetman Yatsko Ostrenin and all the privates beat us with their brows: in the last year 147 (1639), by our decree, Maxim Lodyzhensky and the clerk Mikhailo Klyucharyov set them up in Chuguev with yard and garden plots and land and hay mowing and all sorts of land; and the land de Maxim Ladyzhensky and the clerk Mikhailo Klyucharyov gave them from the Belgorod district to the Saltovsky yurt with all the land. And that yurt Maxim Ladyzhensky and the clerk Mikhailo Klyucharyov wrote his construction in books for Chuguev. And last year 148 (1640), according to the petition of the Belgorod residents Semyon Maslov with his brothers and nephews, Prince Peter Shchetinin did not order them, Cherkasy, to leave in that well-groomed Saltovskaya yurt. And he, Cherkasy, began to build a yurt in that well-maintained Saltovsky yurt and started an apiary. And Maxim Ladyzhensky and the clerk Mikhailo Klyucharyov gave their written books to Prince Peter Shchetinin in Chuguev, and in those written books the Saltovsky yurt was written to Chuguev for the benefit of them, Cherkas. And we should welcome them; we should not order that well-groomed Saltovsky yurt to be taken away from them. And if it were the same as for us of the Zaporozhye army, Hetman Yatsko Ostrenin and all the ordinary Cherkassy beat us with their foreheads: how will Our letter come to you, and the side of the Saltovsky yurt will be in the built books of Maxim Ladyzhensky and clerk Klyucharyov from the Belgorod district written to Chuguev and given to the land by the Chuguevsky Cherkassy, and you would be Saltovsky he ordered Hetman Yatsk Ostrenin and all of Cherkasy to take possession of the ship's guard against the orders of Maxim Ladyzhensky and clerk Mikhail Klyucharyov; and I would not have ordered the Belgorod residents, Semyon Maslov with his brothers and nephews, to own that Saltovsky groom, but he would have written to us about it. Pis. in Moscow l. 7149 October 11 days.” In 1641, the Cherkassy people of Ostrenitsa left the Chuguevsky district, and Saltov was again called a settlement, as it was called in the Book of the Great Drawing. (This was the name of Saltov in the letters of the Chuguev governor of 1643, in the royal charter of 1650 on April 12, in the letters of the governor of 1658–1660) 35 guards were sent here from Chuguev to protect against the Tatars. In the letter from the Belgorod voivode in 1668, the Chuguevites say about themselves: “yes, in Chuguev they stand in hundreds of 50 people and on latrine guards on the Tatar climbs on the Donets River at the Saltovsky settlement, and in Guminsky there are 35 people each.” The governor, as a result of this petition, ordered the Chuguevites to be sent as guards, 35 people each. The Tsar's charter of 1650 ordered the Chuguev village residents to serve, among other things, the Tsar's service in the Saltovskoe settlement according to the previous decree. In 1652, the boyar children of the Noviks, 19 people, were again settled on the Saltovskoe settlement for permanent residence. The Tsar then granted: “The Chuguev city of Saltovsky settlement of the boyar children” with a monetary salary; “The painting of the novices of the boyar children, who were re-established below the Saltovsky settlement for eternal life, is also known - their salary for 160 (1652) was three rubles per person.” Around the same time, the sufferers of the Union, the Cherkasy, began to settle here again. In the royal charter of 1662 we read the order that followed at the request of Ivan Tolstoy and his comrades, instead of “the hay fields that they had given to the newly built city of Saltov,” to take the fields on both sides of the Babka River. (And in the land survey of the Svyatogorsk Monastery of 1666 the city of Saltov is also mentioned along with the cities of Tsareborisov, Chuguev and Zmiev) In 1674, Saltov was described as follows: “the city of Saltov was built on the Saltov settlement, surrounded by an oak forest 2 fathoms high; in the city there are 2 travel towers (with gates), 2 corner towers with attics and 2 blind ones; inside the city there is a cache that goes from the city wall to the Donets for 23 fathoms; in the city of the Sovereign, the Cathedral Church, the throne of the Life-Giving Trinity; a magazine for gunpowder, one iron cannon, 96 cannonballs and 7 pounds of gunpowder.” According to this description, the cathedral church of the Saltov Fortress was in the name of the Holy Trinity. But from the deeds of 1712, the Saltovsky Nativity priest John is known. In 1731, a new church was built in Saltov in honor of the Nativity of Christ, as shown by the antimnis issued this year with the inscription: “in the city of Saltov in the Church of the Nativity of Christ.” The old Saltovsky church was restored in 1845; landowner Alexei Ryazanov donated up to 650 rubles for this item. silver Church books: service menaions, M. p. 1724; colored triode, M. p. 1722; Lenten Triode, M. p. 1734; Octoekh, K. p. 1739, and Apostle, M. p. 1745. There are 79 acres of church land. The gracious word of the Russian Tsar to the Saltovites serves as a true response to the Christian dispositions of the Saltovtsy during the troubled times of 1667 and 1668. “By the Grace of God from the Great Sovereign Tsar and Grand Duke Alexei Mikhailovich of all Great and Little and White Russia, the Autocrat and many Possessor States, our Tsar's Majesty of the city of Saltov, to all local residents of every rank and age, from us, the Great Sovereign, a merciful word. “It is known to us, the Great Sovereign, our Royal Majesty, that it has now been done, according to the replies of our Great Sovereign of the Ukrainian and Little Russian cities, governors and clerks, that Ivashko Bryukhovetskaya and his like-minded colonels and centurions, having forgotten the Lord God and their promise before the Holy Gospel, to We, the Great Sovereign, Our Royal Majesty, have changed and sent from ourselves to all Little Russian cities to residents of every rank, thieves’ lovely sheets, and in them they wrote that we, the Great Sovereign, Our Royal Majesty, with our brother the King of Poland, the Most Exalted Great Sovereign, with John Casimir the King of Poland and the Grand Duke of Lithuania, established a truce for the prescribed years, and at the embassy it was as if ours The great Sovereign's great and plenipotentiary ambassadors with the Polish and Lithuanian Commissioners last year decided and swore that the inhabitants of the Ukrainian men, women and small children should be destroyed and Ukraine should be turned into a wild field, and other wives and children should be exiled to Siberia. And he called the traitor Ivashko Bryukhovetskaya, from the Trans-Dnieper cities and from the Zaporozhye traitors Cherkassy, ​​so that the Little Russian cities from the Dnieper and in them all ranks of inhabitants would rebel and shed their Christian blood innocently. And those traitors of the Trans-Dnieper and Zaporozhye Cossacks, having crossed over to the local side of the Dnieper, rebelled in the cities of residents of all ranks and led them to every evil deed. And he, the traitor Ivashko Bryukhovetskaya, in Gadyach ordered the governor Evseviy Ogarev and our Sovereign military men who were sent to be beaten and to cause a spill of Christian blood innocently. And in the cities of Little Russia, in Glukhov and Baturin and in Poltava, according to his treacherous thieves’ intent and letter, the traitors of the Trans-Dnieper and Zaporozhye Cherkassy, ​​governors and commanders and military people from small towns took their faith by deception, and others were taken by storm and taken as bailiffs, and many military people were beaten innocently. And according to Our Great Sovereign, those governors and military men were sent to the Little Russian cities for protection from enemy parishes, and not for ruin. And we, the Great Sovereign, Our Royal Majesty, the Christian Sovereign, testify by the Lord God that We, the Great Sovereign, never even dreamed of how the traitor Ivashko Bryukhovetsky and his traitorous advisers wrote in their lovely treasonous letters to the Little Russian cities to every inhabitant of the turmoil. And we, the Great Sovereign, wished, and now we wish for the inhabitants of Little Russian cities of every rank and age, peace and quiet and prosperity, and not the spilling of Christian blood. - And at the Polish congresses, our Great Sovereign, great and plenipotentiary ambassadors established a truce for fixed years, for 13 years and 6 months, and were strengthened by the notes, and from those notes to the traitor A list has been sent to Ivashka Bryukhovetsky. And we, the Great Sovereign, Our Royal Majesty, deigned to send our Great Sovereign treasury to our brother to His Royal Majesty 200,000 rubles for the fact that the nobility had their money in the Little Russian cities and under the agreement and for the strengthening of our Royal Majesty's great and plenipotentiary ambassadors and the Royal Majesty's Commissioners, that nobility for those Don’t bring your own money into the Little Russian cities and don’t cause them ruin. And you, the elders of the city of Saltov and all the inhabitants, the oldest and the youngest, of every rank and age, remembering the Lord God and your promise before the Holy Gospel, to be reliable in Our Sovereign's mercy and to believe in this gracious letter of our Great Sovereign, to leave behind traitors from all vacancies and to be with us, the Great Sovereign, with Our Tsar's Majesty, under Our Great Sovereign with the Autocratic high hand in eternal allegiance, according to his previous promise; and don’t listen to the traitor Ivashka Bryukhovetsky and his advisers, and don’t be seduced by their charming letters. And we, the Great Sovereign, Our Royal Majesty, out of our State mercy, teach you to keep you in Our, Great Sovereign, gracious salary both in charity and above the former. And you would, of course, have faith in this gracious letter of Ours. “Written in Our Reigning City of Moscow, years from the creation of the world 7166 February 19 days.” The original document says on the back: “By the Grace of God, We are the Great Sovereign, Tsar and Grand Duke, Alexei Mikhailovich, Autocrat of all Great and Little and White Russia.” In Chuguevsky’s letter to the governor, written in June 1668, we see that the Saltovites turned out to be worthy of the tsar’s merciful word: they suffered devastation from the Tatars, but remained faithful to the tsar. The Chuguevsky voivode wrote: “On June 17, I sent villagers from Chuguev to the steppe... and they said that they had come across a sakma in the steppe and were driving along that sakma to the Saltovsky district to the village of Saltovskoye, and in that village of Saltovskoye there were traitors Cherkassy and Tatars, and they drove away the livestock herds and ran across the Donets River; and according to the estimate of those Tatars and Cherkasy there are about 300 people.” In 1676, the service of the Saltovites was described as follows: a) boyar children, 15 people each, stand guard: in the official hut, at the government cellar, at the Chuguevskaya tower and at the road gate, changing every two days; 10 people are standing on the Tatar climbs, between Saltov and Chuguev, at the old guardhouse; 8 people go to the Nagai steppe to Oskol and up Burluk to the Puppy Mound for guard duty; 2 people are sent for news to Colonel Chernigovets in Balakleya and stand on the Oskol climbs. b) Saltovsky Cherkassy 5 people stand at the passing Moscow Tower; 10 people are standing on the Donets under the city and below the city on the climbers. According to the inventory of 1676, in the city of Saltov there are 207 Russian people and 207 Cherkasy in the service, but some of the latter belong to the service in the Kharkov regiment. According to the statement of 1719, 180 households were shown in the city of Saltov; according to the 1732 census, 520 male souls. Cherkasy and 195 Russians. According to the confessional record for 1770, 868 men, 810 women. In 1785, there were 815 males and 820 females. military inhabitants; 29 men, 34 women. odnodvortsev; 58 men, 50 women subjects of Cherkasy and 14 men, 16 women. Russian peasants, and in total 916 men, 920 women. with 7332 acres of land. Then in 1790 there were 930 men, 919 women; in 1810, 1606 men, 1581 women; in 1830 1500 men, 1521 women; in 1850, 1257 men, 1260 women; including owner-occupied 47 men, 48 women. From cholera, which was not present in Saltov in 1831, up to 180 people died in one month in 1848. Nizhny Saltov - on the right bank of the Donets, 26 versts from Chuguev and Volchansk. The population of this area by Cherkasy dates back to 1700–1705. The charter dated February 12, 1705, as a result of the “petition of the Kharkov regiment of the Saltov centurion Kiril Tsesarenok and his comrades,” was ordered to allocate “to the Cherkassy, ​​670 people who had newly settled in the city of Saltov, land in the tracts of the Gnilushka River on the other side of the Donets along the Babka River, to the Alder Pier.” From the report of Colonel Kvitka it is clear that the settlers of Nizhnyago Saltov, or, as the report says, Novago Saltov, were almost all included in the number of auxiliary Cossacks, which is why the lands of this Saltov were sold by the regimental authorities in 1713 to General Count Peter Apraksin and in 1745 were still in the possession of Countess Elena Mikhailovna Apraksina. This is 1721 Sep. 5 hours in the Office of the Belogorodskaya Province against the report of the town hall Judge Vasily Yuryev and the centurion Afanasy Protopopov, I signed the below-named to send a written response, having consulted with the notes that in the past 713 Colonel Kulikovsky and the Sergeant-Major sold the Novo-Saltovskaya settlement to Mr. Count Peter Matveevich Apraksin, for how much money and where was this money used? and I report to this Office about this. Saltovskaya Sloboda was sold to G. Count Apraksin by Colonel Kulikovsky for three thousand rubles. From that money they paid one, the Colonel, and the Sergeant Major, according to a borrowed regimental record, which was given to the townsman Andrei Skornyakov by Major General Fyodor Shidlovsky Kurchenin during his stay in Kharkov, a thousand red rubles; and only Shidlovsky was given 500 rubles from this money, and he, Colonel Kulikovsky, divided the rest, this is not known in the Regimental Town Hall. Your Imperial Majesty, Kharkov Regiment Colonel Grigory Kvitka. A request from parishioners in 1745 for the ordination of Deacon Peter Zhukovsky to the priesthood, under which they signed: “slob. Saltov Church of the Archangel Michael (altar) priest Ioann Kovalevsky, Saltovsky Sotnik Fyodor Kartavy, Saltovsky Archpriest Kiril Emelyanov.” Thus, the first Church of the Ascension of the Lord, which according to documents is called a cathedral, was built in Nizhny Saltov around 1704. Empress Elizabeth gave Saltov to Ivan Samoilovich Horvat. At that time, there were already more than 4,000 male souls on the Saltovsky estates, including up to 500 single-yard dwellers, and up to 20,000 acres of land. At this time, there were three wooden churches in it, of which Ascension was with two clergy, another was St. George’s and the third was Assumption. St. George's Church was then moved to the village. Peschanaya (now a military settlement), where the members of the same palace were resettled, as they were not included in the number granted to Horvat. In 1798, Dmitry Ivanovich Horvat built a stone church with three altars, of which the main one was in the name of the Ascension of the Lord, the other two in the name of St. Nicholas and the Vladimir Icon of the Mother of God. The Assumption Church in 1814 was moved to the settlement of Nikolaevka, where ancient books also moved: a colored triodion from the Chernigov press of 1685, and another M. from 1707; menaia service M. p. 1704–1705; Octoekh M. p. 1705; general menaea M. p. 1711; Gospel M. p. 1711. The new owner of Saltov, Major Alexander Kuzin, in 1848 assigned 3,000 rubles in his will. silver so that interest from this amount would be used to maintain the church, and his devout father Kuzma Nikitich Kuzin restored the church and bought a bell worth 40 poods. Books of the cathedral of the Ascension Church: service menaion for the month of August M. p. 1705, with the inscription: “This book is the giving of a neighbor boyar and for the protection of Ukraine over the troops of the governor Peter Matveyevich Apraksin in his days, in the Sloboda Saltovskaya, in the Cathedral Church of the Ascension of Christ, in the summer from the creation of the world 7222 (1714)". Lenten triodion, without an exit page, but with the same inscription as on the menea. Anthologion M. p. 1706; Apostle M. n. 1710; gospel, 1711, another 1735, third 1744, fourth 1746 - all Moscow press; service book, K. p. 1746. In 1738, Nizhny Saltov suffered from the plague, then its Ascension priest Andrei Zhukovsky died. Cholera was active here only in 1848, then up to 100 people died from it. The number of parishioners of Nizhny Saltov: in 1730, 1349 men, 1198 women; in 1750 1560 men, 1415 women; in 1770, 1709 men, 1576 women; in 1790, 1840 men, 1750 women; in 1810, 1358 men, 1456 women; in 1830, 1775 men, 1785 women; in 1850 1536 men, 1550 women. According to the statement of 1785, the Saltovsky estate showed: in Nizhny Saltov 1465 men, 1458 women; in the next Pisarevka 989 men, 940 women; in Nikolaevka 230 men, 175 women. Cherkasy and 98 Russians; in the next Fedorovka 203 men, 191 women. The land is 15,183 acres, including 1,781 acres of forest. For a long time, an almshouse for 49 souls has been maintained at the expense of the owner of the Saltovsky estate. and 54 women. Residents get their livelihood from arable farming and simple crafts, which are sold at fairs that take place in Saltov: January 17, April 23, July 8, September 8 and November 1. Sloboda Rubezhnaya is on the left bank of the Donets. Its settlement by Cherkassy, ​​one must assume, was contemporary with the population of the city of Saltov. For it is so close to the city of Saltov that it forms, as it were, part of a former important city; it is separated from it only by a rampart, or boundary, which is why it is called Rubezhnaya. According to the Chuguev papers, Rubezhnaya was mentioned already in 1660. Mostly non-service Cossacks lived in it, providing the maintenance of the Saltovskaya fortress. Donated to Shafirov and soon taken back into the treasury, Rubezhnaya was granted by Catherine I to Gendrikov, and under Count Ivan Simonovich Gendrikov it was already so crowded that there were three churches in it. Of these, the wooden Petropavlovsky, in 1833, with the resettlement of some of the residents, was moved to the Petropavlovka settlement; another wooden one - the Nativity of Christ, with the chapel of St. Nicholas, was dismantled due to its disrepair (a fence near the stone church was made from it). The stone church, built by Count Gendrikov, was consecrated in honor of the Dormition of the Mother of God in 1769, and two chapels - later. The 1712 petition of Rubezhensky priest Fyodor to Metropolitan Hilarion is interesting: “In the past 711, from me, your pilgrim, and from all the 4 Saltovsky churches, from the priests of the Kyiv province, the given money from the Azov province of the city of Pecheneg, Starosta Popovsky, Preobrazhensky priest Gregory, and he took that given money to the Azov province to Izyum. And in that year 711, after that, your houseman, the Bishop's son of the boyar, Boris Semenov, came with the Sovereign's decree, so that the Russian and Cherkassy priests, 8 people, would choose the cities of Saltov and Saltovsky district of all churches, they chose me, your pilgrim, to collect money, and in that they, the priests, gave the choice in their hands, and that choice was taken to Kursk to the Chancellery. And how I, your pilgrim, from the Saltov Russian three churches of the Kyiv province, the given money for the current year 712, having straightened it, took it to Kursk to the Chancellery, and against the current year for the last 711 year, against their priestly choice, 8 people from those churches did not show up for the given money: and for those churches they asked me for knowledge: who from those churches for the last 711 year I collected this money and because of that money they wanted to put me on the right. And I, your pilgrim, submitted a report that in that year 711, Elder Popovsky, priest Gregory, collected from all of us the Saltovsky priests of the Azov province of the city of Pecheneg, and based on that report, a decree was sent to you, the great Bishop, from the Chancellery, so that the elder could be sent to Kursk to the Chancellery to send that money. And not because of my petition, but because of your Bishop’s decree, we were taken to Belgorod. And he, the headman, attacked you, the great Master, as if I had hit him with my forehead in Kursk in the Chancellery. And I, your pilgrim, was put in a chain innocently; But I didn’t hit him with my forehead in Kursk in the Chancellery, and then he attacked me in vain. Dear Great Sir, Your Eminence Hilarion, Metropolitan of Belgorod and Obonyansky, please order me, your pilgrim, Sovereign, to free me from the chain.” The petition is explained by the attached decrees and universals of the Izyum Colonel; with two instructions, the latter absolutely demanded that all the churches of the Izyum Regiment, including the Saltov Regiment, deliver salary money to Azov through the Pechenezh Dean, on the basis that Izyum and Kharkov with their settlements are assigned to the Azov province, and the Kursk Chancellery of the Kiev Governor demanded completely different from the Saltovsky churches. From this came confusion. The priest of Rubezhnoye, in all likelihood, instead of showing the papers of the Izyumsky colonel, accused the priest of Pechenezhsky of the explanation, as if he had acted arbitrarily, and thereby brought upon himself the punishment to which he thought to subject his brother. 1745–1761, the spiritual director for the Saltovsky district was Archpriest Rubezhnoy Kirill Emelyanovich Zhibokritsky, who owned a farm near Saltov. Number of parishioners at Rubezhnaya: in 1730, 630 men, 582 women; in 1750 668 men, 640 women; in 1770 710 men, 681 women; in 1790 750 men, 720 women; in 1810 785 men, 760 women; in 1830, 822 men, 814 women; in 1850 619 men, 644 women. shower. Fairs - on the day of the Ascension of the Lord, January 1, June 24, July 20 and September 14. VILLAGE GRAFSKOE (Andreevka) Andreevka is on the left side of the Donets. The lands of Andreevka were donated by Emperor Peter Shafirov, but then, taken away from the treasury, in 1723 they were granted by Catherine I to Gendrikov, then not yet a count, but Catherine’s nephew. The first church in the name of Apostle Andrew the First-Called, which gave its name to the settlement, was built here around 1720. In 1825, through the diligence of Countess Anna Alexandrovna Gendrikova, a stone church was built, which in 1829 was consecrated in the name of Apostle Andrew the First-Called. In the church there are seven iconostasis worthy of note due to the beautiful painting painted by the hand of the church creator. The owner maintains an almshouse in Andreevka for 20 men and 28 women – a long-standing establishment. 17 men, 15 women died of cholera in 1831; in 1848 56 men, 43 women; there was no scurvy. Number of parishioners: in 1730 163 men, 130 women; in 1750 210 men, 178 women; in 1770 330 men, 308 women; in 1790, 685 men, 677 women; in 1810 1230 men, 1080 women; in 1830, 1633 men, 1614 women; in 1850 1207 men, 1260 women. The parish now includes the village of Ilmen, which was formed almost from settlers from the Sumy settlement of Ilmov. Here was the Church of St. Dmitry, which had parishioners of Cherkassy subjects: in 1730, 128 men, 120 women; in 1750 170 men, 158 women; in 1770, 208 men, 209 women; in 1790 235 men, 223 women. In the inventory of lands of 1761 it is said: “Count Ivan Simonovich Gendrikov at the Volchansky dachas, on the White Kolodez, a settlement is again inhabited - about thirty households.” In another case from 1763 it is said: “last year 1760, Sloboda Belyi Kolodez began to be populated.” The well was named White because the water in it is whitish in color, and this well, long before 1761, was in the possession of the Cossacks of the Volchansky hundred, who drove their cattle here to water, having farmsteads not far from it. The first church was built here by Count Gendrikov in honor of the Iveron Icon of the Mother of God. In 1833, peasants were settled along the main road. And then they built, on the other side of the well, a stone church, still in honor of the Iveron Icon of the Mother of God. The church was built by Mayorsha Ekaterina Andreevna, born Countess Gendrikova and Vera Fedorovna Skalon. The church Iveron icon of a small size, according to legend, saved the life of Count Ivan Simonovich Gendrikov, who had it on his chest, during the battle, therefore, in fact, the first church was built in honor of the Iveron Icon of the Mother of God. In 1833, this icon, through the diligence of the landowner Vera Fedorovna Skalon, was dressed in a silver gilded chasuble and decorated with diamonds. In 1830, 7 people died from cholera. In 1848, during July, 182 people died from it. In 1849, scurvy struck a third of the parishioners, and within two months, March and April, 127 people died from it. Number of parishioners: in 1770 243 men, 207 women; in 1790, 840 men, 803 women; in 1810, 970 men, 966 women; in 1830 1250 men, 1204 women; in 1850 1130 men, 1122 women. shower. 4th grade arrival. At the expense of the court councillor, Skalon maintains an almshouse in the settlement of Bely Kolodez for 16 men, 19 women. On the river Donets, 50 versts. from Kharkov, and 26 from Volchansk Initially, not far from the Martovaya settlement, on an island formed by the Seversky Donets River, it is unknown when, Cherkassy Cossacks were settled to protect the border from Tatar raids. This place still bears the name of Poland. There, the Cossacks built a wooden church in the name of Archangel Michael. In 1668, the Martovetskoe village of the Cherkassy, ​​as we will see, was devastated by the Tatars, and then its church hardly survived. In 1712, there were already two priests at the March Church of the Archangel Michael. When, as the population multiplied, the small island became too crowded for housing, and since the Tatars had moved south there was no reason to take refuge on the island, the Cossacks moved to the left bank of the Donets, to the place now occupied by the Martovaya settlement. The church was also moved there, consecrated as before in the name of Archangel Michael. This was, according to old-timers, around 1754. In 1796, this church burned down due to the negligence of the cleric, who started a fire between the books. The last wooden church was built in 1798. In memory of the church holiday of the abolished Arkadyevskaya Hermitage, a chapel of the Nativity of the Virgin Mary was built in the choir of the Archangel Church, consecrated in 1810. In 1840, this church also burned down from a thunderclap. Through the efforts of Archpriest Gutnikov, a temporary wooden prayer house was built at the same time, and in 1848 a new stone church in the name of the Nativity of the Blessed Virgin Mary was completed. Among the special benefactors of this church was the state peasant Nikifor Grinko, who donated 600,000 bricks for its construction. In this church there is the Vladimir Icon of the Mother of God, transferred along with other utensils from the Arkadyevskaya hermitage, abolished at the end of the last century. This icon is remarkable both for its antiquity and for the respect that the inhabitants of this settlement and surrounding places have for it. Books of the Church: Gospel M. p. 1685; other, M. item 1711; third, M. p. 1730, service book K. p. 1746 Church land 60 acres. The Cossacks of Martov in the old days were at times martyrs of faith and fidelity to duty. Their situation was most restless. They had to constantly expect attacks from the predatory Crimeans, guard their predatory prowls near Christian settlements, and engage in battle to protect life and property. This is what Prince Grigory Romodanovsky wrote about the Cherkassy of Martovo in 1668. “In the current year 176 (1668) May 29, enemy people, Tatars and traitors Cherkasy, came to the Saltovsky district in the village of Martovetskoye, and that village of Martovetskoye was destroyed, 7 people from Cherkasy were killed, and others were caught in full with their wives and children, the horse and livestock herds were driven away.” So, during the terrible time of Bryukhovetsky’s rebellion, the Martovago Cossacks were sufferers of Christian fidelity to their duty. We see other evidence of their loyalty from that time. In July 1688, the Chuguevsky voivode wrote to Belgorodsky: “they (the centurion and ataman of the Pechenezhsky) did not see any treason or extravagance from the Martovets and Dvurechanskys.” As for the captured Matrovets with their wives and children, the Chuguevites managed to take them away from the Tatars, as we see from the governor’s report. In the files of 1732 we see a request from the Kharkov regiment of the village of Martovoy Cherkashenin Ivan Butov, who writes about himself that “he will be more than 40 years old since he was taken into captivity in Turki, and was in the Turkish land for 30 years, and left that land for 12 years.” Living in captivity for 30 years with a wayward Muslim Turk is not easy. The poor man, of course, was captured during the 2nd Azov campaign in 1689. In the case of the robberies of 1718–1720, it is said that in 1712, in the village of Martovoye, Mikhail, Alekseev’s son Shevchenko, was captured during a Tatar raid. In January 1721, in their request they wrote: “last year 719, during a pestilence in our village of Martov, Archangel priest John died.” Of course, at the same time, many from the priest’s flock died. The locust of 1822, cholera of 1830 and scurvy of 1849 did not affect Martova, but in July 1848, in one month, out of 4,000 parishioners, more than 200 people died of cholera. The composition of the Martovsky clergy changed more than once due to changes in the parish. In the description of settlements and farms in 1761, 22 farms are shown under Martova, including the farm of the Archangel Church of priest Vasily Khlyalovsky. He was dedicated in 1743 to the place of his sick father-in-law, priest Alexei Shcherbina, at the request of the parishioners, to which he signed up among the residents of the village. Martovago "Saltovsky centurion Fyodor Kartavy." Before the initiation, this protege revealed about himself: “he is originally a Little Russian, born in the village. Lyubotin, - his father Fedor in the village. Lyubotin is a sexton at the Pyatnitskaya Church; - He, Vasily, was trained in Russian writing and singing by his father Fedor; and he is not learned in other sciences and skills; the book of the catechism, the primer and other rules for the priesthood, why he should know the Christian law, learn it by heart and have it with him.” Around this time, another clergy was opened in Martovaya. After the settlement of the Trinity Arkadyev Monastery was assigned to Martov, a third clergy was opened in 1788 in Martov. But in 1832, after the resettlement of some residents of the Martova settlement to the Saratov province, the third clergy was closed at the request of parishioners. Nowadays the March parish consists of 2nd grade. According to the census of 1732, in Martova there were 447 Cherkasy, 50 Russian Cossacks; in the village Trinity Arcadia Hermitage 123 men; in the hut. Pecheneg centurion Lobshirin on the river. Gnilushka 61 shower husband. After that there were: in 1750, 850 men, 817 women; in 1770 1145 men, 1080 women; in 1790, 1585 men, 1578 women; in 1810, 2079 men, 2104 women; in 1830 2300 men, 2289 women; in 1850 2084 men, 2114 women. Khotomlya is a Cherkasy settlement on the left bank of the Donets, on the road from Belgorod to Izyum, 45 versts from Kharkov. Nowadays there are two churches in Khotomlya: Pokrovsky and Nikolaevsky. In 1725, the priest and parishioners of the Khotomlyan Intercession Church wrote that their Intercession Church burned down on the very day of Epiphany, when they were at the blessing of water, and therefore asked and received permission to build a new one. In 1765, this new church burned down from lightning. After that, the parishioners, increasing in number, began to build a stone church, which was consecrated in 1774. This church has rare property. The State Secretary of Empress Elizabeth Alekseevna, Nikolai Mikhailovich Longinov, in 1828 donated to this church priestly vestments and clothes for the throne, made from the royal dress of the blessed empress. Church books: two gospels, one from 1741 and the other from 1748; three service books of the Moscow edition, one from 1701, another from 1735, the third from 1751; charter, M. p. 1733; book of prayers, 1743; colored triode, M. p. 1759; Octoechos, 1750; rites - the union of Gentiles with the Orthodox-Catholic Eastern Church, 1757. Metrics begin in 1779, and confessional paintings begin in 1808. Of those who served the Khotomlyansky church, Archpriest Ivan Ivanitsky was a nobleman, and in 1802 he owned land with peasants in the Khotomlyansky dachas, as can be seen from the printed description of the districts of the province. Another Khotomli church in the name of St. Nicholas was founded in 1756. In 1818, the existing stone church of the Wonderworker Nicholas was built. Titular councilor Varvara Danevskaya built a new iconostasis in 1825. Collegiate adviser Philip Popov donated silver robes in 1830 for local icons of the Savior and the Mother of God. Major General Nikanor Mikhailovich Longinov donated the gospel in a silver setting in 1834. Worthy of note are the full priestly vestments and robes donated from the wardrobe of Empress Elizabeth Alekseevna to the throne and altar in 1828, at the request of Her Majesty's Secretary of State Nikolai Mikhailovich Longinov. According to the census of 1732, in Khotomlya there was a school at the church, where there were 5 schoolchildren-teachers, 528 free Cherkasy, 10 subjects, 30 Great Russian Cossacks, and a total of 568 male souls, and in the village of Perdunovka 25 male souls. Both are 5th class churches. In the Intercession Church in 1825, a Jewish soldier was baptized; in 1827, Jewish tradesman Daniil Shteifon with two sons. The account of voluntary donations in Khotomlya maintains an almshouse for 9 souls. and 10 wives. There are 8 fairs in Khotomlya: February 2, March 25, May 9, June 14, July 27, September 1, October 26 and December 6. Bolshoi Burluk - on the Burluk River, 45 versts from Volchansk and 90 from Kharkov. Part of the land along the Burluk and Burluchku rivers was occupied by the foremen of the Kharkov regiment even before 1680, and then the rich and vast steppes along those rivers passed to the estate of Colonel Konstantin Grigorievich Donets, and were approved for his sons by the royal charter of 1693 as a reward: “for the many services of their grandfather Colonel Grigory Donets and for the service and death of their father Konstantin Donets", killed in the battle with the Azov Tatars. According to the royal charter, dated July 12, 1693, the following were approved for the grandchildren of Grigory Erofeevich: “the inheritance estate of the Kharkov regiment of clerks Vasily Protasov and Fyodor Osipov at the tops of the field rivers Burluka and Burluchka, nicknamed Khatnye gullies, 40 children, and approximate lands 270 children, and in total 310 children, and in two because.” Between the lands from Chaplinsky Gully and the river. Gnilitsa to 2 mounds and then to 3 large mounds along the border of the lands of the city of Pecheneg and Martovetskaya Sloboda, then “through the top of Khotomchik and through the log to a flat mound and a large mound, then to two mounds along the border of the lands of the mountains. Nizhegolya, then to Sliznev Gully and up the mountain along the border of the mountain lands. Yablonov, then to the mound along the border of the land, the newly built village of Olkhovatki” and to the mound, then to four mounds along the border of the mountain lands. Yablonov, then “through the river that pulls from the Khatny gullies, to the mound, along the border of the land of the Kamenskaya settlement, from here to the Dvurechnaya river, and down that river and up the mountain to three mounds, from here through a ravine to the top of the Degtyarnago gully and to the three mounds, then through 3 logs to the mound along the border of the lands of the next. Dvurechnoy across the log and river. Dvuhrivechnaya to the mound at the top of the Shipovatago gulley, where his animal stalls, Konstantinov’s, hence to the mound and to the river. Burluchka to the mound, across the Burluchek river to two mounds, along the border of the mountain lands. Pecheneg, finally through the Selitrenny Kurgan to the Gnilitsa River and to the aforementioned Chaplinsky Gully.” And so there are 32 mounds on the border of one Burlutsk dacha. Of these, only one is saltpeter, that is, made up of a pile of manure for obtaining saltpeter. The charter also mentions courtyard estates. Since Burluk turned out to be a significant place back in 1675, the first church in honor of the Archangel Michael was probably built here around the same time. Until 1730 we see the Burlutsk Archangel priest John Popovsky as headman over the churches of the Burlutsk department. In 1839, a magnificent stone church in the name of the Transfiguration of the Lord, built by landowner Andrei Yakovlevich Zakharzhevsky, was consecrated in Burluk. Church books: service menaion, 12 books of 1705, and service book, 1744, published in Moscow. The surviving church markers date back to 1779, and the confessional paintings from 1803. According to the census of 1732, there were 755 male souls in Burluk. Then there were: in 1750, 910 men, 850 women; in 1770 1115 men, 1070 women; in 1790 1174 men, 1180 women; in 1810, 1268 men, 1243 women; in 1830, 1683 men, 1684 women; in 1850 2100 men, 2137 women. In Burluk, at the expense of the owner of the estate, there has long been an almshouse for 50 men and 40 women, and now there is still a hospital in exemplary order. According to the 1732 census, there is a school here. Among the parishioners, a very remarkable person, and, moreover, in a Christian sense, was the founder of the church, Andrei Yakovlevich Zakharzhevsky, a worthy descendant of the devout Colonel Grigory Erofeevich Donets-Zakharzhevsky. Having lost her mother in childhood, A.Ya. Donets-Zakharzhevsky was brought up in the house of relatives: his father lived in St. Petersburg, where his eldest children Alexander and Vladimir were raised. Even as a child, he was distinguished by his special kindness, meek and sensitive heart. Weak in health, he did not reveal brilliant mental gifts in himself, nor was he distinguished by dexterity in communication, so highly valued in secular life. In poor health, he did not serve in military service for long, and left her with the rank of captain. In addition to ill health, what forced him to retire was mainly the illness of his father, who lost the use of his tongue, arms and legs due to paralysis. It was hard for A.Ya.’s sensitive heart. Donets-Zakharzhevsky should leave his father in such a painful position without close sonal supervision. But as much as the son was tender to his sick father, the father did not show affection to his son. The Lord tested his chosen one. The father did not allow his son to enter into any management of the estate; moreover, he forced him to be content with what the manager of his father’s estates gave him for maintenance. And this manager, his father’s peasant, was a cruel man, encouraged by the master in the hope of receiving freedom, he used the trust of the master father for evil and disposed of other people’s goods with wild pride. However, A.Ya. Donets-Zakharzhevsky did not change in his tender submission to his father and in his concern for his peace. Such angelic patience finally had an effect on the father, and subsequently revealed an almost miraculous phenomenon. Once A.Ya. Donets-Zakharzhevsky begged his father to allow him to begin rebuilding the house, which was falling into disrepair. The sick father, who had not used his hands until that time, suddenly raised his hand and depicted a cross with it, as a sign of imparting parental blessing to the intentions of his good son. From that time on, A.Ya. Donets-Zakharzhevsky was freed from the heavy tutelage of a cruel manager. The father began to tenderly love his respectful and kind son and died in his arms in 1801. After the death of their father, both older brothers A.Ya. Donets-Zakharzhevsky left the service. Alexander did not live long then, in Vladimir A.Ya. Donets-Zakharzhevsky found himself a sincere friend; They diligently took care of the affairs of the estates, upset during the sick father by the abuses of the manager, and their concerns were overshadowed by the blessing of God. Dobrago A.Ya. The Lord blessed Donets-Zakharzhevsky with a virtuous wife; but he enjoyed the happiness of married life for no more than 11 years. The loss of his good wife had a strong effect on his meek soul; he became more zealous for the church of God than before, and the vanity of all earthly things began to appear even more strongly to his soul. And the death of his beloved brother and friend Vladimir, who died single in 1824, produced an even more decisive change in his soul. From that time on, he became even more involved in reading spiritual books. At this time, he decided to build a church for God, and built a church worthy of His name. And with what intentions did he build it! He did not bargain with any of the artisans: I am building a church for God, he said, take what your labor is worth, just do the work according to your conscience for the same God. When the church was finished, many asked him more than once: what is the church worth? He answered: I did not keep score with the Lord, but wanted only one thing, that my sacrifice would be pleasing to Him. Andrei Yakovlevich sometimes had fun with others. He spent especially the days of the Nativity of Christ, the days of Easter, and the day of his Angel (November 30) cheerfully: the invited and the uninvited were then his guests. But these days were not just days of social fun for him. On the contrary, on these days especially he gave space to his soul, which found joy in the joy of his neighbor. The extent to which his charity extended in these days is shown by the following incident. One of his poor relatives received 40,000 rubles on one of these days. banknotes. And how many debtors received their bills from A.Ya. Donets-Zakharzhevsky, quite cheerful on the holiday of God! His special feature was that he tried to do good deeds secretly. Therefore, many of his charitable deeds remained known only to God, for whom he did them. Here are some cases of his charity! It happened that he had a large gathering of guests. In conversations, the guests tell him news about the Volchansky treasurer. One of his friends asked him for 7,500 rubles. banknotes for one week, with the indispensable condition of returning the money necessary for his extreme needs. The treasurer was an honest man, he lived with his family only on his salary, and therefore could not give anything of his own. Carried away by compassion, he gave the petitioner government money. The one who received the money not only did not return it a week later, but also left somewhere, and meanwhile the auditor arrived in Volchansk and the unfortunate treasurer ended up in prison. The guests expressed regret for the treasurer and his family. After hearing the news, Andrei Yakovlevich secretly spoke with his brother, and Vladimir asked the guests for an apology that he wanted to go hunting. Dressed in a hunter's dress, he immediately went to Volchansk, without entering the city, he went on foot to the treasurer's wife, gave her a package and disappeared. The wife, having unfolded the paper, found in it the amount that needed to be deposited into the treasury, and the hunter had already returned home, and, finding more guests, told his brother that his hunt was as successful as possible. At another time, A.Ya. Donets-Zakharzhevsky there were also many guests. After dinner, the guests did whatever they wanted, that’s how he liked it. And suddenly they see a carriage with a lady and two children driving into the yard; none of the guests knew who this lady was? She entered the hall and looked for the owner, who was not there. A.Ya. Donets-Zakharzhevsky was found, and when he appeared, the lady and her children fell to her knees in front of him: “Our father and benefactor! you saved us from death,” she said with tears of joy. But he accepted this with displeasure: “Why, he said, did you come?” and immediately disappeared. The amazed guests asked to tell them what it all meant? She replied that her husband, a major, was in the service, at first he wrote and sent benefits to his wife and children, but for three years they had not received any news from him. The mother first sold what she could to support herself and her children, then took things on credit. Finally it got to the point where there was nothing to sell, and no one would lend anything. In this extreme, they suggested that she write about her situation to A.Ya. Donets-Zakharzhevsky. She sent a letter by mail and received 2,000 rubles from the post office, but without a letter, but now she came with her children to thank her benefactor, who was unknown to her until that time. One of the relatives asked A.Ya. Donets-Zakharzhevsky so that he would help her with money. Doubting the justice of the need, or not wanting to seem too ready to serve others, he told her: “You are asking me to give you money for free, they don’t give anything for free anywhere, I know that you have diamonds, if you are constrained by need, sell them to me.” The relative gave the diamonds and received the money. The diamonds cost 20,000 rubles. banknotes. At this price, everyone believed that A.Ya. Donets-Zakharzhevsky purchased them for his beloved daughter, who was then still a girl. But it turned out differently. The daughter of a relative, having completed her upbringing in a boarding school, returned to her mother, and through a family connection came to A.Ya. Donets-Zakharzhevsky pay respects. And he gave her the diamonds that he bought from his mother. The last day of his life (it was March 17, 1841), A.Ya. Donets-Zakharzhevsky also marked his charity: he returned a bill of 1000 rubles. banknotes to a poor landowner. Of the Tatar attacks on Burluk, one is known from the Chuguev correspondence, which took place in 1698; then a strong horde took and plundered Burluk. Disasters of modern times: a) locusts of 1822, which destroyed spring grain; b) famine and loss of livestock in 1832; c) cholera, from which 30 people died in 1830, 40 people in 1847, and 161 out of 4415 souls in 1848; d) scurvy in 1849, which out of 4186 put 74 victims in the coffin. The lands of Burlutsky are considered the most fertile in the region. According to the report of the general survey, in the following. Bolshoy Burluk and Shipovataya with the settlements of Gnilitsa and Nikolaevka had 14,500 acres of arable land, 29,486 acres of hayfields, 1,634 acres of forest; and a total of 45,620 dessiatines. Shipovataya - on the Burluka River, 55 versts from Volchansk, 28 from Kupyansk and 90 versts from Kharkov. Sloboda Shipovataya, which received its name from the wild roses growing here in abundance, was settled around 1700. According to the charter of 1693, “in that thorny gulley there is an animal stall” by Colonel Konstantin Donets. The Chuguevsky governor, in a report to his king, wrote among other things: “in the current year 149 St. 11 (next. In 1640) Vaska Lukyanov and his comrade Vaska Matveev ran to Chuguev Chuguevsky Cherkashenin, and said: they went to the steppe for animal shooting, and they saw on the Izyum sakma on the Burluk peaks, on the Torskaya road, 8 people Tatars... Sept. 14 the Chuguev Cherkasy Vaska Ivanov, Gaponka Maleev and Yashka Ontonov came to me and said: they went to the steppe, to the Izyum sakma, for animal shooting and came to the steppe behind Burluk on the Izyum sakma, a Nagai horse was running in a bridle on the steppe, and they caught that horse, and that Tatar horse: and how As usual, that horse left, said Yashka: he and his comrades were fishing on the river. Burluke, and Saint. 14 he saw the Tatar sakma, they crossed Burluk and about 30 people were coming from Rus'.” So, on the occasion that the governor delivers news to the king about the Tatars, we see two parties of animal hunters who went to the river within 3 days. Burluk for game fishing. This is enough to understand how Konstantin Donets needed to support dexterous hunters on the river. Burluka, to clear the region of animals and make life in the region safe. The first church “in the newly settled village of Shipovataya” was built by Mikhail Konstantinovich Zakharzhevsky, the grandson of Grigory Erofeevich, so says the case of 1725. The church was consecrated in the name of the Great Martyr Barbara, the Angel of the wife of the church builder, in 1726. In this church, the Iveron Icon of the Mother of God in a silver frame, donated by the landowner Elizaveta Zakharzhevskaya in 1825, is worthy of note. On the back side there is an inscription carved: “1797, March 11th on Tuesday opposite Sereda at midnight at 4 o’clock at 40 minutes, Nastasia Lavrentieva, after her father Shidlovskaya, and after her husband Zakharzhevskaya, died at the age of 82, very calmly and looked pleasant.” Nastasia Lavrentievna, the wife of Colonel Mikhail Mikhailovich Zakharzhevsky, had a pious life, from a young age she always attended church, and in her old age she listened to daily worship in the house, before her death she was honored to partake of the Holy Mysteries and Holy Anointing. Ancient books belonging to this church: missal, M. p. 1688; Gospel, M. p. 1722; Lenten triodion, printed in the first years after the establishment of the Holy Synod. Metrics and confessional paintings begin in 1779. According to the census of 1732, in Shipovaty there were 269 male subjects of Colonel Zakharzhevsky, 23 male subjects of priest Yuri Venetsky. Then there were in the parish: in 1750, 370 men, 360 women; in 1770 455 men, 432 women; in 1790 538 men, 520 women; in 1810, 677 men, 657 women; in 1830, 716 men, 772 women; in 1850 881 men, 911 women. Until 1821, the parishioners of the Shipovatsky church were only residents of Shipovaty, and since 1821, residents of 4 more farms were included. In the memory of many parishioners, God's punishment: a) locusts of 1822. After two years of poor harvests, the spring of 1822 brought sad news that a countless number of locusts had hatched in the Crimea, occupying large areas of the fields and heading to these places. The measures taken by the local authorities there could not exterminate it; she moved forward, devouring all the greenery along the way, and leaving a trail behind her, as if in a conflagration. What was not invented here? They drove herds of horses and cattle to trample it, dug frequent ditches in front and covered it with earth, covered it with straw and burned it, but no means overcame the multitude of locusts. The insects, which became more cautious with age, and having reached full maturity, flew into the fields of Spiked in terrible columns that eclipsed the sun in early August. Bread was gathered in the field, except for buckwheat and millet, and the latter was a tribute to the region. b) In 1830, cholera acted cruelly in the vicinity of Shipovataya, its victims died at two and four o’clock; Doctors were rarely present; only shepherds, standing vigil, fearlessly cared for the abandoned sufferers. On June 28, 1831, the disease appeared in Shipovataya. The parish priest Maslov took charge of the patients, according to a medical book sent by the landowner from Moscow, compiled by the senior doctor of the Moscow Catherine Hospital, Dr. A. Paul. Of the 400 patients he treated, only 15 died. In total, 61 people out of 1,400 parishioners died from cholera in the Varvarinsky parish. c) The famine of 1832 was a consequence of poor harvests in previous years. Bread was expensive and unaffordable for the poor. In this extreme, they ate acorns, chaffed reeds and straw, crushed tree bark mixed with dry pears. When the landowner, who was then living in the capital, was informed about the plight of her peasants, she supplied them with sufficient quantities of rye, salt, vegetable oil and fish. There were no people dying of hunger in this village. d) In 1847 and 1848, cholera again. Doctors, of whom there were plenty at this time compared to previous years, did not find permanent means to cure this disease, and paramedics, without the personal assistance of doctors, gave little help to the suffering, and in 1848 in the Varvarinsky parish, 111 souls died of cholera, out of 1944 parishioners. f) In 1848, due to the extreme drought of the summer, a rare owner prepared supplies of vegetable and garden plants for the winter, and in 1849 scurvy broke out, from which 50 people died in Shipovataya. Nizhny-Burluk - near the Bolshoy Burluk river, 60 versts from Volchansk and 80 from Kharkov. According to the census of 1732, this settlement, then the possession of Grigory Danilovich Danilevsky, was inhabited in 1706 on land granted by the tsar (According to the same census, Sredniy Burluk, then the estate of Sub-prapornago Theodore Kartavago, where 119 subjects of Cherkassy live, was settled in 1727 on the purchased land of the Izyum regiment). In the current church of Nizhny Burluk there is a cross with an inscription about the construction of the Church of the Holy Trinity in this Burluk with the blessing of Anthony, Metropolitan of Belgorod and Oboyansky, in 1745. But this was not the first church in Nizhny Burluk. By a decree in 1708, “The village of Novo-Nizhnyago Burluchka, Trinity Priest Ivan,” accused of spiritual matters by the sexton of the same church, was declared innocent, and the sexton was sent for testing to the Svyatogorsk Monastery. In the report of 1717, “The Trinity Church of Sloboda Burlutskaya - the honor of the Izyum Regiment of the Judge, aka St. Andrew’s Sotnik, Daniil Danilov” was already named as a salary. Therefore, it must be assumed that the first Trinity Church in Burluk was built no later than 1706. In the church there is the Iveron Icon of the Mother of God, donated to this church in 1780 by the landowner Danilevskaya, in a silver frame. It is remarkable for its antiquity and for the respect that the parishioners of this church have for it. Of the ancient books, there is only one Lenten triodion, M. p. 1704. There are 49 acres of church land. In the report of the Chuguevsky archpriest in 1717 about the Burlutsky Trinity priest Dionysius it is said: “his grama, according to his tale, was stolen from his belongings in 1713 during the arrival of enemy people of the Nekrasovtsy in his house.” Consequently, in 1713, the schismatic Nekrasovites were in Burlutskoye for robbery. According to other sources, Nekrasov and Bezpaly wanted to invade suburban towns with 10,000 men back in 1709. According to the general survey report of 1785, in Nizhny Burluk there were 200 men and 210 women. with 6281 acres of land. The number of parishioners according to various acts: in 1730 128 men, 105 women; in 1750 150 men, 131 women; in 1770 180 men, 167 women; in 1790 260 men, 200 women; in 1810, 370 men, 368 women; in 1830, 428 men, 421 women; in 1850 684 men, 679 women. In 1848, out of 1449 people, cholera stole 196 people; in 1849, up to 145 people died from scurvy. The peasants of the Lozovsky farm remained free from cholera, and, thanking the Lord for this, they placed a silver robe on the icon of the Savior. Wonderful feelings of landowner Andrei Petrovich Kaplunovsky. Of the 150 souls of his peasants, cholera stole as many as 100 people, but he, reverent of the punishing right hand of God, and grateful for delivering his family from death, arranged a high place in the church. The clergyman receives a 5th grade salary. Pisarevka is on the left bank of the Donets, 22 versts from Chuguev, 30 from Volchansk and 45 from Kharkov. The land of Pisarevskaya belonged to the clerk of the Kharkov regiment, which is where the name Pisarevka came from. The Vvedensky Church in Pisarevka, with the priest John, is already known from the Universal of Colonel Izyum of 1712. Around 1756, up to 500 souls and men were resettled in Pisarevka. owner Horvat from the settlement of Staro-Saltova. At the same time, the church from Staro-Saltovaya was moved here. Dmitry Ivanovich Horvat laid the foundation for a stone church in 1812, and, without finishing it, died the same year. The construction was completed by the guardians of the estate in 1819 and the church was consecrated as before in honor of the Entry of the Mother of God into the church. In the same year, upon the arrival of the villages of Berezovka and Dmitrovka in the parish of this church, a second clergy was opened with it, which, due to the sale of a significant number of peasants of this settlement, was closed in 1845. Ancient books in the church: gospel M. p. 1697, 1701, and apostle M. p. 1707. According to the census of 1732, there are 110 male souls here. Then in 1750 there were 148 men, 123 women; in 1770 615 men, 590 women; in 1790, 685 men, 689 women; in 1810, 843 men, 834 women; in 1830, 939 men, 923 women; in 1850 1044 men, 1008 women. Fairs: March 17, May 21, July 22, September 22, November 21. 42 versts from Volchansk, and 50 from Kupyansk In the royal charter of 1693, Olkhovataya is also called “a newly built village of Yablochensky district, where the inhabitants are Ivan Yushkin and his comrades.” In 1707, Olkhovatka was already a settlement, and its residents were assigned to serve in the Izyumsky regiment. The first church in Olkhovatka was built around 1700. According to the statement of money for hospitals in 1730–1738, submitted by priest Simeon, it is clear that the ancient church of Olkhovatka was dedicated to V. M. George. According to oral tradition, the first Olkhovatsky church was burned by the Tatars during Matins. Of those who were in the church at that time, they say, one of the centurion’s sons escaped, having managed to jump out of the window. In 1748, an antiminist was issued for the Olkhovat Church by Saint Joseph. Now a stone church is being built on an elevated place at the expense of parishioners - state-owned peasants, and in the hope of outside donations; the majestic and vast church is nearing completion. Books: a) Apostol, M. p. 1699; b) Colored triode, M. p. 1692; c) Charter, M. p. 1735; and e) Service Book, M. p. 1747. Church land 99 acres. Punishments of God's justice over the parishioners: a) the locusts of 1822 ate almost all of their spring grain; b) cholera in 1830 claimed 148 victims, and in 1848 172 victims. The mercy of God spared the inhabitants of Olkhovatka from the scurvy of 1849. The Olkhovatsky Church had parishioners: in 1730, 127 men, 110 women; in 1750 293 men, 273 women; in 1770, 483 men, 469 women; in 1790 1240 men, 1230 women; in 1800 1912 men, 2019 women; in 1810, 2428 men, 2521 women; in 1830, 2848 men, 2996 women; in 1850 3647 men, 3575 women. In 1803, the farmsteads located near Olkhovatka and hitherto under the jurisdiction of different churches were added to the Olkhovat Church, which is why a new clergy was introduced at the same time. The most significant increase in the population in the Olkhovat volost occurred in 1771 and 1775. Then various fugitives from Great Russia appeared here, including those who were on trial for theft and similar acts. From that time on, schismatics appeared in the Olkhovatsky parish. The village of Grachev, located 12 versts from Olkhovatka, is especially notorious for this. On the affairs of the Consistory, in 1795, the Voronezh vice-governor Solntsev informed the Consistory that strange customs had developed among the Olkhovat schismatics. The consequences of this message are unknown. In October 1818, the Kharkov provincial government informed the Consistory of its decision to admonish the residents of the Grachev farm: mentor Fyodor Kupin, Ivan Fendrikov and Anna Koroleva. The Consistory asked that the aforementioned schismatics be sent to it in the presence of a deputy, and the provincial government three times signed the zemstvo court to send the schismatics to the Consistory. However, the schismatics were not expelled. It remains for the consistory to order the dean to make an admonition on the spot. Kupin and Fendrikov, despite all the dean’s admonitions, remained adamant and finally announced: let them take their heads off, but they will not go to church. In 1819, there was a case about Evdokia Ryazantsova, an Orthodox Christian and the daughter of an Orthodox parent, who was married, as she said, against her wishes in a schismatic prayer room to Ivan Pospelov. Ryazantsova complained that the Pospelovs used all kinds of violence, forcing her to split. The consistory, due to the illegality of the schismatic combination, recognized Evdokia as free from the need to cohabitate with Pospelov, submitting to the provincial government to put the Pospelovs and the schismatic who married for their violence against Ryazantsova on trial. Moreover, the Olkhovat priest Peter was ordered to subject Evdokia to penance for her unclean life with a schismatic. In July 1827, Dean Fyodor Veselovsky reported that an Olkhovatsky resident, Gavrila Shemyakov, baptized the Orthodox Grigory Erokhin in a pond, according to a schismatic rite, but the matter remained without consequences. In February 1830, His Eminence Vitaly allowed Olkhovatsky resident, schismatic Ivan Orlov, to join Orthodoxy and then marry Ekaterina Umutova. The request for this came from Ivanov’s brother Filimon Orlov. However, Saveliy Orlov, the brother of both, who had long been among the Orthodox, subsequently took on the position of schismatic mentor, gathered people for worship according to schismatic rites in his own home, conducted the same prayers in the homes of Orthodox Christians and led the simple-minded astray, until finally, convicted of crimes of the law, he was put on criminal trial, and while on trial, he accepted the common faith at the beginning of 1851. The number of those who did not confess due to superstition in the Olkhovatsky parish was as follows: in 1826, 620 people; in 1830 529 people; in 1835 – 511; in 1840 – 623; in 1845 – 625; in 1849 – 698 people. The clergyman of the Olkhovat Church has received a 1st class salary since 1848. Kozinka - on the Kozinka River, 46 versts from Volchansk and Kupyansk, is a settlement of immigrants from Russia. In 1704, residents of Sloboda Kozinka “Ivan Yushkov and the village of Buturki Savva Nemchikov,” about 40 people in total, wrote to Metropolitan Justin: “Since the age of 7 (hence in 1697) we settled in that settlement and village, but we do not have a Church of God; and we promise to build the Church of the Archangel Michael.” The petitioners say that they had already asked Metropolitan Avramiya about this, and he decided to allow the construction of the church, but died. Metropolitan Justin issued the church charter on March 23, 1704. There are 40 acres of land at the church. In 1831, 26 souls died of cholera in the parish within two weeks, and in 1848, 150 people died within a month. There were parishioners: in 1730, 90 men, 78 women; in 1750 120 men, 108 women; in 1770, 241 men, 227 women; in 1790, 578 men, 518 women; in 1800, 627 men, 639 women; in 1810, 658 men, 680 women; in 1830, 800 men, 908 women; in 1850 951 men, 988 women. The clergyman of the church receives a 5th grade salary. There has been a schism in the Kozin parish for a long time. In 1829, Georgiy Ivanovich Shirokiy, baptized in the schism, was joined by the Kozinsky priest; his father, who was also in the schism, wished for this, but in 1823, at the admonition of the same priest, he was added to the church with a family of 10 souls. Nowadays up to 30 schismatics remain here. At the top of the Verkhnyaya Dvurechnaya river, 46 versts from Volchansk and 43 from Kupyansk. "Khatnye gullies" began to be inhabited around 1680, and were acquired by Colonel Donets-Zakharzhevsky in 1689. This is what the royal charter of 1693 shows. The request of the widow Evdokia Zarudnaya, daughter of Colonel Konstantin Grigorievich Zakharzhevsky, states that the first Assumption Church on her Khatnem estate was built in 1706. Ivan Ivanovich Zarudny, the son of Major Zarudny, in 1790 began to build a magnificent stone church, which in 1799 was consecrated in the name of the Descent of the Holy Spirit. In 1819, due to the crowded and scattered nature of the parish, a second clergy was opened. Ancient books: breviary of Metropolitan Peter Mogila, without title page; colored triode, M. p. 1662 Of the 1,466 parishioners, 82 died from cholera in 1830; and in 1848, 162 died from the same epidemic; in 1849, 50 people died of scurvy. Nowadays there are 1433 men and 1425 women in the parish; and in 1801 there were 1,145 men and 1,078 women. In 1784, there were 686 men and 688 women on the Khatnem estate; 8014 acres of arable land, 6844 hayfields, 568 acres of firewood. There were parishioners of the church: in 1730, 850 men, 821 women; in 1750 970 men, 953 women; in 1770 1042 men 1041 women. in 1790 1060 men, 1055 women; in 1810, 1067 men, 1062 women; in 1830 1499 men, 1549 women; in 1850 1440 men, 1456 women. At the expense of the owner of the estate, an almshouse is maintained in Khatnem for 24 men, 15 women. This is an old establishment. SLOBODA NIKOLAEVKA (Reshetilovka) In ancient Reshetilovka, present-day Nikolaevka, there are two churches: Nikolaevsky and Varvarovsky. According to legend and serfdom deeds, it is known that the land of the Nikolaevka settlement was purchased from the Korochensky Cossack Reshetilovka, who had a farmstead on this site, which is why the dacha is called Reshetilovka. In 1703, a church was built in the name of St. Nicholas, and the farm was named Nikolaevka settlement; in 1793, instead of the dilapidated one, the current church was built. Among the well-known benefactors of the church are 9th grade official Nikolai Alexandrov, who donated 369 rubles. silver for the bell, and the Korochan merchant Andrei Kosmachev, who donated 600 rubles for vestments and various utensils. silver Books: service book, M. p. 1691; and Gospel, M. p. 1703. The clergyman receives a 2nd class salary. In 1765, in the settlement of Nikolaevka (Varvarovka), through the efforts of parishioners, another wooden church was built in honor of V. M. Varvara. This church was rebuilt in 1814, for which the parishioners spent up to 725 rubles. silver Punishments of God: a) cholera, from which in 1831 30 people died in the first parish, 40 in the second; in 1848, 197 people died in the first, 112 in the second; b) failure of the harvest of bread and vegetables and the subsequent death of livestock; c) scurvy in 1849, from which 11 men and 57 women died in the first parish. shower; in the second – 7 men, 37 women. shower. The most disastrous plague for the parish was the schism that had settled here for a long time. In 1826 there were 56 male, 50 female followers of superstition here; in 1842 there were 110 men and 84 women who were not confessed by superstition; in 1848 59 men, 60 women; in 1810, as a result of the measures taken, 115 people returned to the Holy Church. Then there remain superstitious souls: 3 men, 4 women. Efremovka was inhabited by Colonel Fyodor Donets around 1700, and, with the hand of his daughter Irina Feodorovna, passed to Prince Kropotkin. The first church in Efremovka in the name of the Ascension of the Lord was built, without a doubt, by the devout Colonel Fyodor Donets, especially since in 1728 there were already, as we will see, many parishioners in the Efremovsky passage. The second church was built by Bunchuk’s comrade Ioann Doroshenko, as evidenced by the inscription on the church books. This Doroshenko was the son-in-law of Prince Yakov Kropotkin and a relative of the Right Reverend Joasaph Gorlenka. After the death of Doroshenko, who was allegedly killed by indignant peasants, Alexander Gersevanov married Doroshenko’s widow, and received the Efremovka estate, which was rich at that time. The current Church of the Ascension of the Lord was built in 1795. Metrics and confessional paintings of the Ephraim Church begin in 1730. Number of parishioners: in 1730 236 men, 215 women; in 1750, 279 men, 247 women; in 1770 470 men, 475 women; in 1790 775 men, 780 women; in 1810, 852 men, 857 women; in 1830, 927 men, 970 women; in 1850 835 men, 739 women. Cholera, which occurred in 1831, kidnapped 56 people, and in 1848 57 people died from it. The clergyman of the church receives a 5th grade salary.