4. «Найпаче же отъ Православноименития страни Запорожския»

We have many descriptions of how the collection of donations and alms by Athonite and Moldavian monks in the Zaporozhye Sich took place. In particular, Bishop Feodosius (Makarevsky) of Ekaterinoslav and Taganrog describes that in the Sich, as well as in the Zaporozhye lands in general, Athonite and Greek monks were always welcome guests, constantly came to Zaporozhye and even lived in the Sich for several years 51, visiting, together with the monks of Ukrainian monasteries, “all settlements, all winter huts and farmsteads Orthodox Cossacks to fulfill church requirements among Christians and to provide spiritual consolation to believers" 52 . In addition, according to Bishop. Feodosia, sometimes the Cossacks themselves traveled on pilgrimage not only to the monasteries of the Left-Bank and Right-Bank Ukraine, but also to Mount Athos and to the Bukovinian Dragomirna, which was part of the Moldovlachia Principality 53 . Hieromonk Leonty (Yatsenko-Zelensky) describes how, around the same period, he collected alms in Zaporozhye for his Poltava Monastery of the Exaltation of the Cross. In particular, he reports that they lived in the Sich in a separate so-called. “Chernets Palace” 54, where monastics and priests stayed. Having collected donations, they “left the Sich in a caravan, with which they stole 16 riding horses from there, took out as much material as galloon, morocco, mishin and other things,” as well as “two carts with fish and two with salt” 55. Based on this description, we can imagine how they collected donations and those sent by St. Paisiy on Sich monks from Dragomirna. As the discoverer of the archive of the Kosh of the Zaporozhye Sich A. Skalkovsky reports, “the monks came to collect alms in favor of their monasteries. In the Zaporozhye archive we constantly come across hints and calculations about this, how much money, fish, salt and furs should be sent to where” 56. About how successful was the mission of those sent by St. Paisiy of the monks in the Sich, we can judge from the archival documents that have reached us. Thus, in the protocol of the interrogation of the tonsured Rev. Paisius, a former inhabitant of the Athos Elias monastery, and at that time already the Dragomirn monk Gabriel (Petka) dated February 17, 1769, it is reported that in 1764, having collected donations at the Zaporozhye Sich for the Ilya monastery on Athos, he, after the resettlement of Fr. Paisiya with the brotherhood in Dragomirna, gave him 400 rubles 57. Two years later, Rev. Paisius, he again, together with the monk Spiridon and the novice Mikhail, “with two three-wheeled carts, were sent from that monastery of Dragomirni to Little Russia to correct the needs, about which a certificate was given to that monastery from the builder of Paisius, according to which a certificate of arrival in the Zaporozhye Sich, with the permission of the Koshov, he, Gabriel, with the monk Spiridon in the Zaporozhye Sich, gave alms asked." During this trip, using a passport issued by Koshevo P. Kalnyshevsky, monk Gabriel traveled to the city in 1767. Romny, where, with the donations collected, he bought a large bell 58 for the Dragomirn Monastery for 630 rubles. Also in Kosh’s testimony to the monk of the Dragomirn Monastery, Fr. Pachomius dated April 20, 1771 (No. 856) reported: This was given to the announcer of the Moldovan region of the Dragomyr monastery of the Descent of the Holy Spirit to the monk Pachomius in the fact that what he has on four carts, such as iron, rope, linen, wuns, church utensils and dishes, two Gospels and what we eat, is everything requested by the Zaporozhian Nyzov’s troops in the Sich from the willing givers of this army 59. Unlike the “enlightened” elite of the Russian Empire of Catherine’s era, which gradually moved away from Orthodoxy under the influence of new-fangled humanistic and anti-Christian ideas, the Zaporozhye Cossacks continued to maintain a conservative-patriarchal system and traditional religious ideals in their midst 60 . Il. 10. Zaporozhye Sich. Reconstruction Among the established traditions of the Zaporozhye Cossacks was the provision of generous donations to Orthodox monasteries and churches, which they regularly made during pilgrimages or visits to the Sich by Orthodox wandering monks and priests. Almost every Cossack, having escaped death in the war or recovered from wounds and illness, made a feasible contribution to Orthodox churches and monasteries 61. In addition, every Cossack, before his death, always tried to make donations to the church or monastery “in memory of his soul” 62. As D. Yavornitsky notes, “constant visits to services and various prayer services by the Zaporozhye Cossacks, especially older people, rich donations to the monks, frequent wills of the Cossacks, taking into account the imminent death, property in favor of the church and clergy, especially the countless donations and various contributions made by the Zaporozhye Cossacks to monasteries, Sich and parish churches, Russian and Greek monasteries in money, books, church clothes, dishes, icons, crosses, banners, shrouds, pendants, gold and silver bars, pearls, precious stones, expensive fabrics, rich corals - all this testifies to the great zeal of the Cossacks for the church of God" 63 . As an example of such generous sacrifice of the Cossacks for Orthodox churches, researchers very often cite the Koshe Ataman P. Kalnyshevsky, at whose own expense it was built in 1763–1767. more than five new churches, the construction of a stone church and bell tower in the “Cossack” Kiev-Mezhigorsky monastery was completed. The Koshevoy Ataman donated a lot to the Sich Church of the Intercession, Samara, Mezhigorsky and other monasteries, sent precious utensils and donations to Mount Athos and to the Holy Sepulcher in Jerusalem 64. And, as we see, he also acted as ktitor of the Holy Spiritual Monastery in Dragomirna and personally St. Paisiy Velichkovsky. As has already been said, those sent by St. Paisiy for the Zaporozhye Sich, the monks collected abundant and generous donations here. We also learn about this from the elder’s letter to Kalnyshevsky in March 1772. In particular, St. Paisiy writes: Your greatness to our greatest benefactor, for the great love, mercy and mercy that has been repeatedly done in our wretched monastery, we all fall with one accord, mentally as well as sensually, bow down and give thanks a lot, and we must throughout our lives beg His Merciful Grace, may your eternal greatness grant to those who love their creator to receive it This is good with undoubted hope. We hope that you will receive: we know that your zeal and zeal for God is strong, your love and mercy for your neighbor is ardent, and your reasoning and intelligence in everything is true and constant, your womb of generosity is open and abundant to everyone. No one has left you without receiving anything, despondent and insulted, no one despised and disgraced, no one with weak hands and not gifted. You are an eye to the blind, you are a leg to the lame, you are a refuge for strangers, you are a garment for the poor, you are food for the hungry. From this we know how good your hope is, how tested and living your faith in Christ the Creator is. For with your undoubted soul you believe in the saving words of the Gospel, even as Christ spoke... And here we clearly see the words of Christ being fulfilled in your greatness, those who are wandering among you find peace, those who are helpless and poor receive mercy from you, those who are naked among you are clothed. Which mercy our poor monastery is repeatedly honored to receive, from your kind and generous hand: how you have abundantly decorated the temple of the Holy Spirit in our monastery with priestly vestments, consecrated vessels and Gospels, and other holy things belonging to the church... For by the high mercy of yours and the willing donors, shirts and other things have already equipped... And just as your great ability to build churches is known to us, decorate monasteries, provide for the poor brethren of Christ, so you yourself will receive a reciprocal reward from the Redeemer, the Righteous Judge, according to superiority (1772) 65 Il. 11. Interior view of the monastery church in Dragomirna. Modern photo Interesting fact: during this period, a large bell weighing more than 1100 kg was donated to the Dragomirna Monastery. Subsequently, the Moldavian monks called it with the strange name “Zaporozhan”, however, they could not explain where this name came from. Based on the open letters of St. Paisiya to P. Kalnyshevsky, we can assume that this bell was cast with donations from the Zaporozhye Cossacks, which is how it got its name. As noted above, sent by St. Paisiy to the Zaporozhye Sich, the monk Gabriel (Petka) in 1767, using the collected donations, bought a large bell for the Dragomirna Monastery for 630 rubles, which he left in the Sich, and later delivered to Dragomirna 66. Perhaps this very bell is the famous “Zaporozhan”. Separately, it is worth noting that Rev. Paisiy repeatedly emphasizes in his letters the fact that in his monastery in Dragomirna many of the brethren were former Zaporozhye Cossacks: Most of them are from the Russian family, especially from the Orthodox name of the country of the Zaporozhye Sich, as in all the handicrafts and obediences of the monastery to fill the place, in the kravechna, in the shevne, in the sexton, in the choir, and in the monastic rank, and others those who have not been tonsured in temptation remain, according to the tradition of the saints, the fathers who are tempted, even if they can undergo monasticism, are others who have already been honored by their dignity and the rank of deacon, who, approaching the Throne of God in the church, diligently pray to the Lord for the health and salvation of your greatness and for the entire Christ-loving army of Zaporozhye, as for their closest ones. benefactors 67. It is worth paying attention to the following phrase of St. Paisiy Velichkovsky: “especially from the Orthodox name of the Zaporozhye country.” In his letters it appears twice, and in one letter he writes “Orthodox names of the country of Zaporozhye” 68, and in the other – “Orthodox names of the country of Zaporozhye Sich” 69. Nowadays, in the literature on the history of the Zaporozhye Cossacks, this expression has become a catchphrase, but until the last moment no one paid attention to who its author was and where it was borrowed from. It was first used by the discoverer of the Kosh archive of the Zaporozhye Sich, A. Skalkovsky, who, while analyzing the Zaporozhye documents he found, wrote down this expression and quoted it in one of the versions of his “History of the New Sich” 70. Already from Skalkovsky’s book, this expression was borrowed first by Bishop Feodosius (Makarevsky) of Ekaterinoslav and Taganrog 71, and then by D. Yavornitsky in his “History of the Zaporozhye Cossacks” 72. From the latter it migrated to many other works on the history of the Cossacks, becoming a kind of catchphrase. However, until this day, no one could say with certainty where this phrase came from. Il. 12. First page of the letter to St. Paisiy Velichkovsky to P. Kalnyshevsky. June 1768 Theodosius (Makarevsky), bishop. Decree. op. P. 90. Two trips to the Zaporozhye Sich by Yatsenko-Zelensky, a monk of the Poltava Monastery, in 1750–1751 / Publ. Evarnitsky D.I. Ekaterinoslav. 1915. P. 8. Two trips to Zaporozhye Sich by Yatsenko-Zelensky. pp. 64–65. Skalkovsky A. History of the New Sich or the last Kosh of Zaporozhye. Odessa, 1841. P. 81. On the history of the monasteries of Paisius Velichkovsky // Kyiv Antiquity. 1894. T. XLV. pp. 348–350. TsGIAC of Ukraine. F. 229. Op. 1. D. 304. L. 26. Skalkovsky A. History of the New Sich. pp. 81–82; Yavornytskyi D. History of the Zaporizian Cossacks. T. 1. P. 196. Shumilo S. V. Orthodox spirituality and religious traditions of the Zaporozian Cossacks // Orthodoxy in Ukraine: Collection of materials of a scientific conference. Part 2. K., 2013. P. 377. Skalkovsky A. History of the New Sich. pp. 81–82; Yavornytskyi D. History of the Zaporizian Cossacks. T. 1. P. 196. Yavornitsky D. Decree. pratsya. P. 196. Yavornitsky D. Decree. pratsya. P. 194. 64 Ukrainian Cossacks: small encyclopedia. Kiev-Zaporizhzhya, 2006. pp. 222–223; Liman I. Church structure of the Zaporozhye Liberties (1734–1775). Zaporizhzhya, 1998. P. 121; Shumilo S.V. Decree. op. pp. 376–377. 65 TsGIAC of Ukraine. F. 229. Op. 1. D. 166. L. 99. Kyiv Antiquity. 1894. T. XLV. pp. 348–350. TsGIAC of Ukraine. F. 229. Op. 1. D. 166. L. 47. TsGIAC of Ukraine. F. 229. Op. 1. D. 166. L. 35 ob. Skalkovsky A. A. History of the New Sich or the last Kosh of Zaporozhye. 3rd ed. T. 1. Odessa, 1885. P. 138. Theodosius (Makarevsky), bishop. Decree. op. P. 92. Yavornitsky D. Decree. pratsya. P. 193.