Kaluga region
Readings in memory of D. I. Malinin: materials of the first - fourth readings. 2015–2018/ comp. M. A. Dobychina; ed. V. A. Ivanova. - Kaluga: Publisher Zakharov S. I. ("Serna"), 2018. - 136 p.
Historical thought in the Russian provinces in the first third of the 20th century: historian and local historian D. I. Malinin.
Preservation of the memory of D. I. Malinin.
The first readings in memory of D. I. Malinin.
Osipov V.I. Borovskoye Old Believer society and city management (XIX c. -1917 ) .
Osipov V.I. Construction in Borovsk Old Believer temples at the beginning of the 20th century.
Second readings in memory of D. I. Malinin.
Proshkin O. L. Archaeological activities of the Kaluga Scientific Archival Commission.
Third readings in memory of D. I. Malinin.
Nikitina N. N. The policy of the Soviet government in relation to the former landowners in 1917–1927 . (Based on the materials of the Kaluga and Tula provinces) .
Fourth reading in memory of D. I. Malinin.
Khomutova O. Yu. Merchant as a city-forming estate.
Publication of archival documents on the pedagogical, scientific and social activities of D. I. Malinin.
2016
Topographical description of the Kaluga vicegerency. Kaluga: Publisher Zakharov S.I. ("Serna"), 2016. - 56s.
The reissue of the "Topographic Description of the Kaluga Viceroyalty" is dedicated to the 240th anniversary of the establishment of the Kaluga Viceroyalty.
Published according to: "Topographic description of the Kaluga governorship" (St. Petersburg, 1785).
2015
Chaikin E.V. Orthodox pages of the history of the Kaluga region: historical and local history educational and methodological manual / E.V. Chaikin. - Kaluga: Kaluga State Institute for the Development of Education, 2015.- Book. I. - 184 p.: ill.
The blessed Kaluga land is our native land, a part of our great Motherland - Russia. Here we were born and grew up in a circle of lovely Russian birches on the banks of clean streams and rivers, blue lakes.
Surprisingly rich history of the Kaluga region. For many centuries, the people, with their creative work, courage, feat and prayers, have decorated it with magnificent cultural monuments, made it spiritually rich.
The Orthodox world deeply venerates Saints Pafnuty of Borovsk and Tikhon of Kaluga and Medyn, who glorified the Kaluga region, St. Righteous Lawrence of Kaluga, and the holy Optina Elders. The Most Holy Theotokos herself, through her image - the Kaluga icon, showed her patronage to the Kaluga land.
The fates of Russian thinkers, writers, artists, outstanding figures of Russian culture of the 19th-20th centuries are connected with the Kaluga region: the brothers Ivan and Peter Kireevsky, Fyodor Dostoevsky, Konstantin Leontiev, Vladimir Solovyov. Outstanding scientists lived and worked in Kaluga
K.E. Tsiolkovsky and A.L. Chizhevsky. Kaluga land became the birthplace of the outstanding commander G.K. Zhukov. The beauty and richness of the nature of our region inspired writers, poets and artists: L.M. Leonova, K.G. Paustovsky, V.D. Polenova, I.I. Levitan, B.K. Zaitsev and M.I. Tsvetaev.
The Great Standing on the Ugra River took place on the Kaluga land, as a result of which the Mongol-Tatar yoke in Russia finally fell. In 1812, near Maloyaroslavets, Napoleon's invasion of Russia was stopped. At the end of September 1941, a grandiose battle for Moscow unfolded, ending in April 1942 with the first great victory over the Nazi invaders.
We urgently need to know the history of our region, its culture. If we don’t understand how we lived, what our ancestors believed in and what our ancestors loved, if we don’t fill our soul, heart, thoughts with this knowledge, then we will cease to be the Russian people, which means we won’t be able to respect and appreciate ourselves, we will lose, we will dissolve in time, disappear...
Rural Okoyom: Proceedings of the Kirov Regional Branches of the Russian Geographical Society and NKPO "Encyclopedia of Russian Villages" / Comp. and resp. ed. A.A. Bauer. - Issue 7. - Kirov, Kaluga region, 2015. - 228 p., ill. Tyr. 500.
From the compiler
Geography of the region
Belov D.A., Olenichev A.A.
Forgotten Kaluga highways
Settlement history
Rudnikov L.G.
The village of Dubrovka, Kuibyshevsky district: history and modernity
Appendix: List of heads of farms in the village of Dubrovka in 1944-1946.
Amfiteatrov K.V., Amfiteatrova S.K.
The village of Lunacharsky, Tyagaevsky village council of the Kirovsky district
Antonov P.A.
My village (v. Pochinok JV "Zherelevo" Kuibyshev region)
Folk crafts and crafts
Isaikin V.M.
Cooper fishing in the village of Terebivl, Kuibyshev region
Onomastics and toponymy
Kireeva R., Kiseleva N.V. (learn. hands.)
Onomastics of the Zhilino microdistrict of the city of Kirov
Attachment: List of surnames of residents of the Zhilino microdistrict with an indication of the number of carriers (as of 01.01.2014)
Belov D.A.
Toponyms of the Kirovsky district: from popular to fictitious
Genealogy
The Olenichev family on the Kaluga land / Comp. S.L. Zhakhovsky
Wreath in memory of the village of Pokrov, Kirovsky district
Pokrov village and its inhabitants: Article
Outdoor trade of Pokrovsky tailors in the 19th - first half of the 20th centuries: Article
Index of the names of the inhabitants of the village. Pokrov for 1946-1948 (indicating the number of families and the number of carriers)
List of male and female names of residents of the village. Cover for 1946-1948 (with indication of frequency)
Family painting of the inhabitants of the village. Pokrov for 1946-1951
Bauer A.A.
Way of the rural newspaperman
Savkin A. T.
"Father's house and native land ...": Poems
Borisova E., Shchedushnova O., Donnikova N.A., (scientific adviser)
Victor Timoshin - teacher, poet, local historian
Timoshin V.S.
"All around the native Russian expanse ...": Poems
Kurenkova T., Utkina T.K. (scientific hand)
“I came to bow to you, dear fellow countrymen...”: The life and creative destiny of Anatoly Kuzmichevsky, poet, folklorist, public figure
Demkov A.
Friend (In memory of Demyan Ermolaevich Kuzmin)
Our archive
The first written mention of the village of Slobodka in the Serpey district (the predecessor of the modern city of Kirov)
Pub. G. V. Kropacheva
List of teachers of rural schools in the Zhizdrinsky district (within the borders of the Kirovsky district as of September 1919)
Comp. L.A. Bauer
On otkhodnichestvo: Decree of the Central Executive Committee of the USSR and the Council of People's Commissars of the USSR dated 30.06. 1931
Pub. L.L. Bauer
Economic characteristics (land component) of the collective farms of the Kirov region (as of March 8, 1942)
Pub. A.A. Bauer
Land balance of the Kirov region (as of March 15, 1942)
Pub. A.A. Bauer
Consolidation and renaming of the collective farms of the Kirov region (1950)
Comp. A.A. Bauer
year 2014
From the history of Maloyaroslavets estates. Maloyaroslavets, 2014.
The book reveals the unique world of the Russian estate, describes the daily life of the Russian nobility, its way of life, etiquette, entertainment, features of education. It tells about the history of the estates of the Maloyaroslavets district, provides biographical information about their owners. The book will be of interest to historians and culturologists, as well as to anyone interested in history.
DAILY LIFE OF THE RUSSIAN ESTATE. Nikitina N.N.
NOBILITY in Russia
AT THE ESTATE OF THE MANOR
FEATURES OF NOBLE EDUCATION
NOBILITY ETIQUETTE
SILENCE OF THE RUINS
BABAEVO. Senkina A.N.
BOBOLI. Nazaryan E.A.
VOROBYOVO. Senkina A.N.
GORKI. Nazaryan E. A.
DETCHINO. Nazaryan E.A.
DOLSKOE. Nazaryan E.A.
DUBROVKA. Batsanova L.A.
IGNATIEVSKOE. Nazaryan E.A.
ILYINSKOE. Nazaryan E.A.
MARINO. Nazaryan E.A.
NEMTSOVO. Senkina A.N.
PANSK. Senkina A.N.
Brief extracts of my life. Sofia Kudryavtseva.
Moth. Yakovleva N.V.
Scribes of the Obolensky district of the first third of the 17th century / prepared. to publ. M.S. Valova, O.I. Khoruzhenko; In-t grew up. history of Ros. acad. Sciences. - M.: IRI RAN, 2014. - 432 p.
Collection of cadastral materials from the collection of the RGADA (F.1209. Op.1. Book 325), relating to the territory currently occupied by the Maloyaroslavetsky and Zhukovsky districts of the Kaluga region and the Zaoksky district of the Tula region. As part of the collection, the sentinel book of the Obolensky district 7138 (1629/30) -7140 (1631/32) F.V. Shusherin and I. Maksimov, the scribe and boundary book of the patrimonies of the Trinity-Sergius, Pafnutiev and Novodevichy monasteries, the payment book of the sovereign quitrents in the Obolensky district, the boundary book of the Obolensky district of F.V. Shusherin and I. Maximov 7135-7136 The sources published for the first time provide information about landowners from the family of the Obolensky princes (Dolgorukovs, Kashins, Lykovs, Nogotkovs, Shcherbatovs, Trostenskys, Turenins, Tyufyakins), the largest monasteries, as well as the Obolensky Cossacks, who were in 1617-1618. in the army of the boyar prince B.M. Lykov.
For historians, philologists, source researchers, archeographers.
Foreword
Patrol book of the Obolensky district 7138 (1629/30)–7140 (1631/32)
The scribe book of the Obolensky district 7135 (1626/27) -7137 (1628/29)
Payment book of the sovereign wasteland 7139 (1630/31)
Boundary book of the Obolensky district 7135 (1626/27) -7136 (1627/28)
List of accepted abbreviations
Chronological index of documents mentioned in the text, Index of personal names of landowners
Index of personal names of taxable people and clergymen
Place name index
Bochenkov V.V. Old Believers of the Kaluga Territory / V.V. Bochenkov. - Rzhev: Paradigm, 2014. - 512 p., illustration.
The book is an alloy of essay, chronicle, encyclopedic dictionary. The first part (“Years and parishes”) traces the history of the formation and development of the Old Believer communities, churches, parishes of the Kaluga province, mainly rural, over two centuries. In the second part (“To the prison castle on demand”), we are talking about the so-called “flight priesthood” - a phenomenon that has been poorly studied until now. "Runaway priests" contemptuously called the priests of the department of the Orthodox confession, who went over to the Old Believers, their former co-religionists. Based on archival documents and rare publications, the author recreates their biographies, and also explores the reasons that forced them to join the Old Believers. The book has been prepared on the basis of an extensive corpus of archival documents and goes beyond the usual local history work, showing, using the example of one Russian province, a broad panorama of the spiritual life of Russia over the past two centuries.
The publication is intended for students, graduate students and anyone interested in the history of the Russian Church, the history and culture of the Old Believers, as well as the history of the Kaluga region.
Preface first. How did this book start?
Preface second. Two Churches - two peoples.
Preface third. Places of compact residence of the Old Believers in the territory of the Kaluga province ...
YEARS AND PARISHES
Gavrilovka
Glotovo (Glotovsky yards) Gorbatovo
Ivankovo
Camelgino
Kozelsk
Kolodyasy
Krivosheino
Maloyaroslavets
Sharp Luka
Pletenevka
Linen Factory
Pursovka
Spas-Zagorye
Sukhinichi
Tarakanovka
Ugodsky plant
Hotishino
Shchelkanovo
good warrior
Few words, but grief river
Man is born to suffer From the tribe of Habakkuk
TO THE PRISON CASTLE UNTIL DEMAND
Foreword
Early 19th century (until 1808) 1808
1817 or 1818
1819 or early 1820
1835 or 1836
P.S
Clergymen of other provinces who served with the Old Believers of the Kaluga region in the first half of the 19th century
Clergymen of the dominant church who joined the Old Believers who did not recognize the Belokrinitskaya hierarchy
Criminal Priest Shchepetov "But keep the true faith to the end"
APPS
Report of Archpriest Alexei Strakhov of Meshchov about the reasons for the transition of priests to the Old Believers and ways to prevent them
From the correspondence of Grigory Glinkin with Archbishop Anthony (Shutov) of Moscow and Vladimir and other persons
Deciphering the numerical designations of the archival funds of the Federal Archives given in the book
List of illustrations
Index of geographical names Name index
year 2013
Synod of clergy, church elders, teachers, C38 benefactors and their families / comp. V. V. Legostaev. - Part 4 (Zhizdrinsky district). - Kaluga, 2013.-432 p.
Synodik is intended for commemoration in monasteries and temples of the souls of the departed clergy, monastic brethren, church elders, teachers, philanthropists and laity, laid to rest on the graveyards of the former Zhizdrinsky district of the Kaluga province.
The publication will be of interest to local historians, teachers, Orthodox guides, schoolchildren and students studying their native land, as well as residents of parish villages, Zhizdra and Lyudinov, who will remember the former parish. It will help researchers compiling genealogical lists, and everyone who is interested in the history of their kind. Synodik contains about 2000 personalities.
M.A. Dobychin, V.A. Ivanov. Representative power of the Kaluga region. History and modernity in faces (1785-2015). Kaluga: Friedhelm Publishing House, 2013. 288 p., illustration.
Based on a wide range of published and archival sources, mostly introduced into scientific circulation for the first time, the book traces the evolution of representative authorities in the Kaluga region from a corporate organization of the nobility to the Legislative Assembly of a constituent entity of the Russian Federation. The authors focus on the biographies of well-known, little-known and completely unknown figures, who for more than two centuries held elective leadership positions in various local government structures: provincial marshals of the nobility, chairmen of the zemstvo council, councils and the Legislative Assembly.
For deputies, civil servants, historians, political scientists, as well as all readers interested in the history of their native land.
Welcome speech of the Chairman of the Legislative Assembly of the Kaluga Region B.C. Baburina
Foreword
Part 1. Bodies of noble representation in the field. Leaders of the nobility in the structure of local government
Kaluga provincial marshals of the nobility (1785-1917)
Bakhmetev G.P.......................22
Chicherin A.N.......................25
Ragozinsky A.V..................27
Yanov S.N.......................28
Bogdanov SI......................31
Nebolsin N.A...............32
Kobelev I.I.......................33
Telepnev D.I......................34
Shepelev I.D......................35
Timiryazev V.I...............37
Book. Vyazemsky N.G..................38
Gruzdev P.M......................42
Sukhotin A.F.......................44
Chaplin S.F.........................46
Omelianenko N.K..................49
Sorokhtin K.I......................52
Meshcherinov V.D..................54
Ergolsky I.V...................58
Unkovsky S.Ya.....................59
Schukin F.S.........................64
Von-Rozenberg E.V..................67
Yanovsky N.S......................70
Sukhotin P.A.......................74
Bulychov N.I......................77
Part II. All-estate elected bodies of local self-government - zemstvos
Chairmen of the Kaluga provincial zemstvo council (1865-1918)
Book. Meshchersky N.N.............94
Timofeev VT......................97
Destrem D.M......................100
Volzhensky Y.I..................102
Yakovlev SP......................103
Meshcherinov G.V...................106
Book. Urusov S.D..................108
Rtishchev D.I.......................115
Leslie N.V.........................117
Obninsky V.P..................119
Tolstoy A.V.......................125
Shumovsky K.A..................128
Chelishchev D.N..................130
Part III. Local representative bodies of state power Soviets
Chairmen of the Kaluga (provincial, district, regional) Council (1918-1993)
Vitolin P.Ya......................142
Artemov ML.....................145
Vasiliev I.D..................148
Samsonov A.K..................149
Balmasov Ya.A.............151
Rein R.P..................153
Lyubimova ST. ...................154
Saveliev P.Kh......................156
Komarov P.T......................158
Batamirov A.M..................160
Shurygin P.I...................162
Burilin A.I..............164
Simonov A.V......................166
Egorov A.A.........................168
Kandrenkov A.A.............170
Dashevsky Yu.V..................172
Demidova A.I...................174
Frolkin I.T......................176
Stelikov A.I..................178
Part IV. Legislative Assembly of the Kaluga region. I-V convocations
Chairmen of the Legislative Assembly of the Kaluga Region I-IV convocations (1994-2010)
Sudarenkov V.V...................187
Kolesnikov V.M..................190
Krestyaninov V.I. 192
Kamensky P.F...................194
Deputy Corps of the Legislative Assembly of the Kaluga Region of the 5th convocation (by factions) (03/14/2010-2015)
Appendix
Memories. Research. Newspaper publications
1. Historian and genealogist N.N. Kashkin about the provincial marshal of the nobility G.P. Bakhmetev and his family
2. Local historian D.I. Malinin on elections to noble positions in the governorship D.A. Lopukhin
3. Speech of the provincial leader of the nobility F.S. Schukin at the opening of the noble committee "On improving the life of landlord peasants" (December 6, 1858)
4. Historian A.A. Kornilov about the provincial marshal of the nobility F.S. Shchukin
5. I.S. Aksakov about S.Ya. Unkovsky
6. V.K. Istomin about S.Ya. Unkovsky
8. Speech of the Kaluga district marshal of the nobility N.S. Yanovsky at a farewell dinner, the former Kaluga provincial marshal of the nobility E.V. von Rosenberg, appointed to the post of governor of Yekaterinoslav (April 23, 1882)
9. From the memoirs of the book. S.D. Urusov about the provincial marshal of the nobility N.S. Yanovsky
10. On the disclosure and destruction of the counter-revolutionary organization in the city of Kaluga
11. From the memoirs of N.V. Timofeev-Resovsky about his grandfather - the chairman of the Kaluga provincial zemstvo council Viktor Timofeevich Timofeev
12. Book. S.D. Urusov about the death of the chairman of the Kaluga provincial zemstvo council G.V. Meshcherinov
13. From the memoirs of the book. S.D. Urusov on the activities of the chairman of the Kaluga provincial zemstvo council (1890-1892)
14. V.A. Maklakov about the deputy of the First State Duma, Prince. S.D. Urusov
15. V.P. Obninsky. About popular representation
name index
List of used archival and museum funds
Bauer A.A. Dictionary of Pesochen surnames. Pesochensky onomasticon. T.2. Kaluga, 2013.
The second volume of the "Pesochensky onomasticon" contains the Dictionary of Pesochensky surnames for the 1st half of the 20th century. It was compiled on the basis of a database on the surnames of the indigenous inhabitants of the Pesochensky Territory (now the Kirov District), published in the 1st volume of the "Pesochensky Onomasticon" (Kaluga, 2008. - 214p.) and contains the etymology of the surnames of the inhabitants of the city of Kirov (Pesochnya, Pesochsinsky Zavod) , villages and villages of the Kirov region.
The database for the Dictionary of Surnames relies exclusively on archival sources, i.e. the bearers of these surnames actually lived in the Kirovsky District (Pesochensky Territory) in the first half of the last century; more precisely, this documentary information on the onomastics of the population refers to the period 1917-1947. The surnames of the inhabitants, which appeared after 1947, were not included in the database (it is planned to start work on the Dictionary of surnames of the 2nd half of the 20th century, which are not included in this edition).
This Dictionary contains explanations of more than 2 thousand names of local residents.
This publication will be of interest to all people with Pesochensky roots, as well as to all those interested in local history, genealogy and onomastics. The author hopes that the Dictionary will serve the cause of patriotic education of the population, especially young people, and awaken their interest in the history of their kind and family.
B 29 Bauer L. A. Dictionary of Pesochen surnames
(Pesochensky onomastics. - T. 2). - Kaluga, 2013. - 384 p., ill. - Tyr. 500
Museum in the province: On the 25th anniversary of the Kirov Museum of Local History: Reference book / Responsible. ed., foreword. A.A. Bauer; Comp. A.A. Bauer, G.P. Bauer, V.V. Zhukov, V.V. Khukharev. - Kaluga, 2013. - 248 p., 35 ill.
The materials of this guide cover the history of one of the youngest regional museums in the Kaluga region - the Kirov Museum of Local History, founded in May 1988. For a quarter of a century, the museum has become a notable phenomenon in the cultural life of the Russian provinces, an indispensable tool for historical enlightenment and patriotic education of the people of Kirov and all visitors, and the organizer of a huge number of cultural and research projects.
The publication is intended for a wide range of users: museum workers, local historians, teachers and students, students of schools and colleges, all those who are not indifferent to the fate of their small homeland and its culture.
year 2012
Studenov N.S. Kaluga residents are admirals and generals of the navy. - Kaluga: Friedhelm Publishing House, 2012. 192 p.
This book contains information about 53 admirals and 13 generals of the Navy, who were born, lived and worked at different times on the territory of the Kaluga Territory, who had and still have blood and spiritual ties with the Kaluga land. Here is a gallery of prominent figures of the Russian Navy from the time of Peter I to the present day: naval commanders - heroes of naval battles, participants in wars, sailors and explorers of the World Ocean, scientists, shipbuilders, heads of military education, aviators, gunners, engineers, lawyers, technical Kaluga residents, who entered the glorious pages of Russian maritime history and are the pride of the Kaluga land.
Efimova I.L. School-colony "Cheerful life". Spanish orphanage. Kaliningrad: Axios, 2O12. - 224 p.: ill.
"Cheerful Life" is a book about the history of the school-colony "Cheerful Life", founded by the famous Russian teacher Stanislav Teofilovich Shatsky on the territory of present-day Obninsk. This is also a story about Spanish children who lived on Obninsk land for four happy years.
Against the backdrop of the history of the country in the first half of the last century, the readers will face the difficult, sometimes tragic, fates of the pupils of the school and the little Spaniards who found their second homeland here.
Chapter I S.T. Shatsky. The beginning of the way
Chapter II. Summer labor colony "Cheerful life"
Chapter III. At the crossroads. First Experimental Station of the People's Commissariat of Education. Village Branch
Chapter IV. School-colony "Cheerful life
Chapter V Life in art
Chapter VI. "And the eternal fight
Chapter VII. And tomorrow there was a war
Chapter VIII. Spanish children on the Obninsk land
From the village of Kondyrev - to the city of Kondrova: Mater, regional local historian. conf. November 25-26, 2010 / Regional local historian. museum, Kondrovo, Kaluga region; editor S. G. Ikryannikov. - Kaluga: Publishing house of AKF "Polytop", 2012. - 288 p., ill. - 500 copies.
The collection includes materials from the first regional local history conference covering the history of the Dzerzhinsky district (the regional center is the city of Kondrovo) of the Kaluga region in the time period from the 15th to the middle of the 20th century. Materials are published for the first time. The value of this publication also lies in the fact that many previously published facts of the history of the region have not yet been published anywhere in such a volume.
Foreword
Orlova E.A. Owners of the village of Kondrova from the beginning of the 19th century to 1917.
Kudritskaya L.N. Industrial development of the villages of Kondrovo and Troitskoye from the middle of the 19th to the beginning of the 20th century.
Bessonov V.A. Visiting the Linen Factory by Empress Catherine II in 1775.
Kozhevnikova N.I. Merchant dynasties of the Linen Factory.
Potapchuk E.A. Pages of the history of St. George's Church in the village of Adamovskoye
Medynsky district.
Abakulov V.I. Pages of the history of the village of Byshkovichi, Meshchovsky district.
Kuzina T.V. Pages of the history of the village Nikolskaya Factory.
Korobtsov S.D. Living frontiers: Ugra, Palaces and St. Tikhon's Hermitage.
Efremov E.A. Our countryman in the Russian revolution. Strokes to the biography of L.N. Novosiltsev (1872-1934).
Frolikova O.A. The history of the village of Uchkhoza (formerly Nikolsky farm) of the Dzerzhinsky district.
Krutova L.A. Women of the clergy of the Kaluga diocese of the mid-19th - early 20th centuries (on the example of Medynsky district).
Prepared by Kharchenko L.I. Nikolai Ivanovich Pirogov (1810-1881) in the history of healthcare and charity in the Kaluga province. To the 200th anniversary of the birth.
Ikryannikov S.G. N.I. Pirogov and Linen Factory. Regional investigation.
Fomina I.A., Kalashnikova L.V. The village of Kozhukhovo and its owners, the princes of Lvov.
Artyomov V.A. The Great Patriotic War of 1941-1945 and our region.
Metalnikova E.V. Historical features of private charity to Orthodox churches on the example of the Medynsky district of the Kaluga province.
Bergovskaya I.N., Filimonov V.Ya. Kaluga Soviet Republic. History in documents / I.N. Bergovskaya, V.Ya. Filimonov. - Kaluga: Golden Alley, 2012. - 176 p., ill. - (Sir. Fatherland).
The monograph presents the results of studying the history of the Kaluga Soviet Republic, which existed in the Kaluga province, in February-July 1918, an attempt was made to identify the factors that determined the peculiarities of the construction of government bodies in the Kaluga province.
Archival documents published for the first time, among which are not only acts of republican bodies and official correspondence, but also memoirs of participants in the events and materials of the Kaluga periodical press of that time, according to the authors' intention, make it possible to more accurately and fully recreate and understand the nature and essence of this phenomenon as a manifestation of regionalism.
For a wide range of readers.
Introduction.
Chapter I The coming of the Bolsheviks to power in Kaluga
Chapter II. Kaluga Soviet Republic: what was it?
Chapter III. Conflict within the Bolshevik leadership of the republic
Chapter IV. Republic "quietly died"
Appendix
Description of the incidents of 1812 that occurred within the Kaluga province, or The image of memorable deeds, heroic deeds and domestic donations of the Kaluga nobility and all the estates of this province, gleaned from reliable news by a court adviser, a doctor of philosophy and a teacher of natural history, technology, etc. in the Kaluga gymnasium. Grigory Zelnitsky / Comp. V. A. Bessonov. - M .: Center for Book Culture "Gutenberg", 2012. - 224 p.: 14 p. ill.
Dobychina M.A. Jewish ghetto in Kaluga (November–December 1941): textbook / M.A. Dobychin. - Kaluga: Grif Publishing House, 2012. -168 p.
Based on the identified archival documents and published materials, for the first time in local history literature, the manual brings together and summarizes facts on the history of the Jewish ghetto that existed in Kaluga during the Nazi occupation of the city (November–December 1941); the texts of original documents, memoirs of former juvenile prisoners, including those recorded by the author today, are given.
The manual is intended for students of humanitarian faculties of higher educational institutions, college teachers, teachers and students of secondary educational institutions, as well as historians, graduate students, local historians and anyone interested in the history of the Holocaust in the USSR.
Dream come true. Collection of documents dedicated to the 50th anniversary of the first manned flight into space. Based on the materials of the Kaluga archives. Kaluga: publishing house "Friedhelm", 2011. 160 p.: ill.
The collection “A Dream Come True” offered to the reader is dedicated to the 50th anniversary of the first manned flight into space and was prepared by the Department of Archives of the Kaluga Region, the State Institution “The State Archive of the Kaluga Region”, the State Institution “The State Archive of Documents of the Recent History of the Kaluga Region”.
The collection contains documents on various types of media stored in the Kaluga archives, among which are decrees and decisions of party and Soviet bodies, memoirs of Kaluga residents, newspaper publications about K.E. Tsiolkovsky, Yu.A. Gagarin and their connection with the Kaluga land.
Editorial board: T.A. Moreva, L.I. Sapozhnikova, S.V. Khabarov.
Compilers of the collection: T.V. Egorova (GU "State Archive of the Kaluga Region"), A.V. Prokhorovsky (GU "State Archive of Documents of Recent History of the Kaluga Region")
Innovative Russia: culture, economy, law. Materials of X scientific and practical readings in memory of A.N. Radishchev. Section of history and local history. Issue 2. Maloyaroslavets, 2011.
Content
Gusarova S.V. Welcome speech to the participants of the X jubilee scientific and practical readings in memory of A.N. Radishchev.
Sudarenkov V.V. Alexander Nikolaevich Radishchev
Royanova G.I. Alexander Nikolaevich Radishchev and Sergey Nikolaevich Yanov
Abakulov V.I. Landowners Rakhmanovs in Maloyaroslavets and Kaluga counties
Nazaryan E.A. Nobles Lansky Maloyaroslavetsky district
Salakhova N.V.
Dvoretskaya N.V. P.A. Kropotkin and the Kaluga region
Abakulov V.I., Saratovtseva N.A. Landlords Chicherina in Przemysl district
Nazaryan E.A. Benefactor Timofei Ivanovich Nazarov
Sokolova E.V. From the history of the building of the district administration - the former government offices
Loshkareva N.P. The mass re-baptism of the Orthodox in Borovsky Uyezd, which took place on May 3, 1920.
Military diary of Yuri Meshchersky (publication of documents prepared by G.E. Astashkova)
Sokolova E.V."...there was Gubinskaya Sloboda, became the street of K. Marx" (from the history of street names in the city of Maloyaroslavets)
Melenchuk V.I. Maloyaroslavets region in the mirror of geographical names
Proshkin O.L. Damn town. Mastering the Upper Poochie by the Slavs. Kaluga: Golden Alley, 2011. -144 p.
The monograph is devoted to the results of the archaeological study of the ancient Slavic settlement in the basin of the Upper Oka - the settlement "Chertovo Gorodishche" and related stages of the Slavic development of this region in the 9th-1st half of the 11th centuries. The study is based on archaeological materials obtained during the work of 1990–2010. and mostly unpublished.
The publication is addressed not only to specialists - archaeologists, but also to everyone who is interested in the ancient history of Eastern Europe.
1. Tract "Devil's Settlement"
1.1. Physical and geographical characteristics
1.2. Legend
1.3. History of study
1.4. Topography of the settlement
2. Results of archaeological research of the settlement and its immediate surroundings
2.1. The degree of archaeological knowledge of the settlement
2.2. Typology and chronology of finds from the Slavic period
2.3. Defensive structures
2.4. Stone structures and cult stones
2.5. Dating and functional purpose of the settlement
2.6. Archaeological study of the area around the tract
3. Settlement "Devil's Settlement" in the context of the study of the Slavic development of the Kaluga region
3.1. The history of the study of Slavic monuments in the Kaluga region
3.2. Sources
3.3. archaeological material
3.4. Mapping of monuments and determination of the main factors in the development of the settlement structure. Chronology of Slavic monuments. Ethnic composition of the population
3.5. Problems of studying the Slavic period in the territory under consideration
Bibliography
Applications. Numismatic materials from the settlement "Devil's Settlement"
(as defined by A.V. Fomin, State Historical Museum)
List of settlements and burial mounds of the 9th–1st half of the 11th centuries. left bank of the river Oka, in the area from the mouth of the river. Upy to the mouth of the river. Protva
Frolov A., Proshkin O. Tarusa in the X-XIV centuries (according to archeology). Kaluga: Golden Alley, 2011. - 88 p.
The book summarizes the results of many years of archaeological research on the territory of Tarusa. Particular attention is paid to the analysis and characterization of the materials obtained in the course of these works. A separate essay is devoted to the problem of the initial date of Tarusa - the first mention of the city in written sources.
The book is intended not only for archaeologists, historians, local historians, but is also recommended to the widest range of readers interested in the past of our Fatherland.
Introduction
Chapter 1. The ancient history of the Tarusa region
Chapter 2 About the starting date of Tarusa in written sources
Chapter 3 Brief historiographic overview
Chapter 4 Archaeological study of the urban area
Chapter 5 Material culture of Tarusa in the X-XIV centuries.
Chapter 6 Some issues of studying the history of Tarusa and its environs in the X-XIV centuries.
Conclusion
Bibliography
Homeland of merchant dynasties. - Kaluga: Publishing house GP "Oblizdat", 2011. - 120s, ill.
The author's new book tells about the fruitful activities of the most significant family merchant dynasties of the Kaluga land in the 17th-19th centuries of its history. They were pioneers of trade and entrepreneurship, industrial and cultural development, giving Russia large breeders and scientists, public figures and artists, city planners and patrons of the arts.
Obninsk local history collection: Materials of the local history conference "City and region: problems of archeology, history and culture", dedicated to the 45th anniversary of the Museum of the history of the city of Obninsk. Obninsk 2011.
ON THE. Prusakov Major General A.F. Naumov, former commander of the 53rd Infantry Division, in Obninsk. The origin of military-patriotic work in the city
E.G. Ramodina Social and political life of Obninsk. A.G. Vasiliev
A.A. Kashcheeva“Silver Age Silhouettes...” (about the stay of Sergei Gorodetsky in Obninsk)
L.V. Dubinin"Hamlet of the Russian Revolution". Naro-Fominsk holidays
A.G. Shebunyaev Socio-pedagogical views of S.T. Shatsky and modernity
Z.V. Vasiliev On the question of peasant surnames
I.L. Efimova On the question of the peasant reform of 1861 and its consequences (on the example of settlements of Borovsky and Maloyaroslavetsky counties)
Z.V. Vasiliev F.I. Foreigners. To the history of the family.
N.M. Epatova FEI people. Karatygin A.A.
V.G. Maltsev Folk toponymy of Samsonovo village
L.B. Sorokin Portrait gallery of the owners of the Belkino estate of the 18th - first quarter of the 19th centuries.
S.I. Lichenko Creative heritage of A.V. Kiseleva: on the problem of interpreting the art of socialist realism
N.V. Salakhova Dubrovka estate and its inhabitants
M.Yu. Veshchev The level of development of medicine and the fight against the epidemic in the Troitsk volost of the Tarusa district (1919-1923)
P.P. Shubin Features of the exhibition activities of the Museum of the history of the city of Obninsk
T.M. Larina Activities of the Cultural and Ecological Foundation "Manor Belkino" to restore the estate (2002-2010)
V.V. Sidorov The ancient history of the environs of Obninsk
V.A. Tarasov People of Obninsk
P.I. Gremchenko, A.A. Mogilner, M.M. Rasskazova, V.A. Tarasov
On the creation of a specially protected natural area at Cape Ladensky in the green zone of the city of Obninsk
S.Yu. Strukova Work with children and youth audience in the Museum of the history of the city of Obninsk....
Illustrations for reports
List of illustrations
Zenkin V.N. Homeland of Marshal of Victory 6 at the crossroads of fate and times: a brief historical essay. B.m. 2011.
The historical and local history essay tells about the history of the small homeland of the glorious commander of Russia Georgy Konstantinovich Zhukov, whose name in all states of our planet, especially in Russia, is on a par with the names of Alexander Nevsky, Dmitry Donskoy, Alexander Suvorov, Mikhail Kutuzov.
If it weren’t for such talented generals as G.K. Zhukov, like his comrades-in-arms, like millions of soldiers of the Great Patriotic War who laid down their lives for the Fatherland, we would hardly have raised children, grandchildren, great-grandchildren, much less read these pages.
A brief historical and biographical essay on the small homeland of Georgy Konstantinovich Zhukov, whose name is given to both the district and the young city itself, which celebrated its 15th anniversary in July 2011, in no way claims to be a deep historical description of the region. This is quite widely, scientifically described in recent studies published.
The book tells about the main milestones in the history of the small homeland of the Commander.
Ulyanov A.I. History of the Ugodsky region. Volume I. Ugodsky region from ancient times to the end of the XIII century. Obninsk. Artifex Publishing House. 2010, 496 s, ill.
The book is the first part of an extensive work on the history of the Zhukovsky district of the Kaluga region from ancient times to the beginning of the 20th century. The description of events in it is closely connected with the general history of Eurasia. For the first time, the historiography of the topic is presented and the ancient period of the region's history is described in detail.
This popular science publication is intended for readers interested in Russian history and local history.
Personal. Necessary explanations. Thanks
Introduction
Geographical position. natural conditions. Difficulties of description
Historiography
Chroniclers of the land of Ugodskoy. The first historians Rise and destruction. Renaissance. Regional boom. Stagnation. New time. Beginning of the 21st century
From the depths of time
prehistoric world. Human Origins. Time of the Neanderthals. At the dawn of human history.
Stone Age
The first inhabitants of the region. Global warming. Neolithic. Eneolithic
The world of the first civilizations
Dark Ages. Bronze and war. Early Iron Age.
Apogee of the old world
Clash of civilizations. Northern Black Sea region. Poochie.
The Roman Empire
New era. The spread of Christianity. Northern Black Sea region.
Rise of an empire. Empire crisis. Great turning point of the 4th century.
End of the Ancient World. Volga-Oka interfluve in the era of change.
Protvinsko-Nar interfluve
Slavs (VIII-pol. IX centuries)
Slavic triumph. Islamic explosion. Guests from the North. Eve of Ancient Russia. Protvinsko-Nar interfluve. Slavs on Protva. material culture. Spiritual culture.
Ancient Russia (2nd half of the 9th-beginning of the 13th centuries)
"Vantit". Conquest. Colonization. On the eve of severe trials.
Conquest of Russia (XIII century)
Invasion. Under the yoke
Illustrations. Applications. Chronological table
Museums of Zhukovsky District
Bibliography
Mikheenkov S.E. An army that has been betrayed. The tragedy of the 33rd army of General M.G. Efremov. 1941 - 1942. - M.: ZAO Tsentrpoligraf, 2010. - 351 p. - (On the front line. The truth about the war).
The tragedy of the 33rd Army is still shrouded in a veil of dark secrets and omissions. Commander M.G. Efremov did not become a Marshal of Victory; he died near Vyazma in the difficult year of 1942. Defender of Moscow, liberator of Naro-Fominsk, Veren and Borovsk, hundreds of villages and villages of the Moscow, Kaluga and Smolensk regions, he and his army advanced farthest to the west during the counteroffensive Soviet troops near Moscow, but when he was surrounded and there was a threat of captivity, he shot himself.
Historian and writer Sergey Mikheenkov, who for many years has been studying the causes and circumstances of the death of Lieutenant General M.G. Efremov and his army, sheds light on these events. In his book, based on an extensive archive database, he opens up unknown pages in the history of the second Vyazma encirclement, talks about the difficult relationships that have developed between generals M.G. Efremov and G.K. Zhukov.
Archimandrite Leonid Memory of Empress Evdokia Feodorovna in her homeland (Serebryanoye village, near the Meshchovsky St. George Monastery). - Kaluga: Golden Alley, 2008. -32 p: ill.
An amazing fact of Russian history is that all three first Russian queens, the founders of the Romanov dynasty, were natives of the Kaluga land:
Evdokia Lukyanovna Streshneva (1608-1645), wife of the first tsar from the Romanov family, Mikhail Fedorovich (1596-1645), mother of Tsar Alexei Mikhailovich, grandmother of Peter I;
Natalya Kirillovna Naryshkina (1651-1694), mother of Peter I, wife of the second tsar from the house of the Romanovs Alexei Mikhailovich (1629-1676);
Evdokia Feodorovna Lopukhina (1669-1731), first wife of Peter I (1672-1725), mother of Tsarevich Alexei, grandmother of Tsar Peter I (1715-1730).
The history of the boyar families of the Streshnevs and Lopukhins is inextricably linked with the fate of the St. George Meshchovsky Monastery, founded at the end of the 15th century 26.5 km from Meshchovsk on the banks of the Ressa River, destroyed in the Time of Troubles and revived on the outskirts of Meshchovsk, "in the suburbs, on the left bank the Serebrenka River. During its heyday, the monastery had 3 assigned: Meshchovsky Dorogoshchansky, Serpeysky Gorodechensky and Yukhnovsky Kazansky.
The published work of the well-known church figure of the 19th century, historian, archeographer, archaeologist Archimandrite Leonid (Lev Alexandrovich Kavelin) (1822-1891) was first published in the Russian Archive magazine in 1863. The publication also contains excerpts from Fr. Leonid "Historical description of the Meshchovsky St. George's cenobitic monastery", compiled in 1864 and published in 1870.
For a wide range of readers.
Ugodsky Zavod and its environs. Sketches of the past. - Kaluga: Friedhelm Publishing House, 2005. - 224 p.: ill .
The purpose of this collection is to familiarize readers with ethnographic material about the peasant life of the villages and villages of the Ugod land, about the history of the creation of the Museum of Russian Antiquity in the once rich merchant village, and now a small village of the Zhukovsky district - Lyubitsy.
The reader is offered a description of seemingly forever lost traditions, customs, rituals, crafts and crafts, and simply the way of life of the peasants. The reader will get acquainted with the description of household items collected from the villages and villages of the Zhukovsky district and the southern regions of the Kaluga region, which are exhibits of the Museum of Russian Antiquities.
In preparing the collection, archival materials, memoirs of old-timers, newspaper articles by local historians were used. The collection is based on works on ethnography, culture and everyday life of the head of the Museum of Russian Antiquities I.V. .V.Styopochkina) and others.
Foreword
About our region. Pages of history: villages and villages of the Zhukovsky district at the end of the 19th century.
Village "Ugodsky Iron Plant" (I.V. Green)
The village of Strelkovka is the birthplace of Marshal G.K. Zhukov.
Kolesnikovsky potters (M.A. Fedorova)
A craftswoman from the village of Tryas (I.V. Green)
Eh, trading people ... (I.V. Green)
The village of Peredol (I.V. Green)
Krivosheinsky craftsmen (I.V. Green)
Grandma Malania's legacy
Jack of all trades
What's easier!
Old Believers in the Zhukovsky District (the former Ugodsko-zavodskoy volost) from the end of the 19th century to the present day.
From the history of the Old Believers (I.V. Green)
The main currents of the “schism”: “bespriests”, “priests” and “fluent priests”, “talk” and “consent” since the 17th century (I.V. Green)
The origins of the Old Believers
Description of the ancient Old Believer costume of the Borovsky district of the late XIX - early XX centuries
Verkhovsky and Krivosheinsky Old Believers (I.V. Green, R.V. Styopochkina)
Life, traditions and Christian holidays of the Verkhovsky and Krivosheinsky Old Believers (I.V. Green)
Family way (I.V. Green)
Description of the women's clothing of the Verkhovsky and Krivosheinsky Old Believers (I.V. Green)
Surroundings of the village of Ljubica(I.V. Green)
A merchant family from the ancient village of Ljubica(I.V. Green)
Trubinskaya (Spasskaya) volost, weaving and handicraft weaving in the Zhukovsky district in the late 19th - early 20th century
Weaving factories and semi-handicraft workshops at the end of the 19th century (R.V. Stepochkina, I.V. Green)
From the history of the Belousovskaya weaving factory of the Zhukovsky district (A.V. Filimonov)
Semi-industrial weaving mills in the villages of Krivskaya, Dobrinskaya and Ugodsko-Zavodskaya volosts (Specialists of the Verkhovsky KDO and the Obninsk Museum of Local Lore)
The composition of the former volosts on the territory of the Zhukovsky district
Ovchininskaya volost (V. Rakov)
Description of folk crafts that took place along the Protva River
Chubarovsk parish
Tarutinsky parish
Saninsky chemical plant
Molchanovskie Farms
Spas-Prognane
Bobbin chimes (V.Rakov)
Burinovskaya parish
Temples with Burinovo, s. Komarovo, s. Pokrov (Cane) at the end of the 19th century (D.G. Ulitin)
Church of the Transfiguration of the Lord in the village of Burinovo
Church of Paraskeva Pyatnitsa in the village of Komarova
Church of the Intercession of the Holy Mother of God in the village of Pokrov
Trinity parish
Trinity
Obolenskoe
SvyatoL "Roitskaya women's community (I.V. Green, N.F. Trubetskaya)
Vysokinichskaya parish
The way of life of a number of villages in the former Vysokinichskaya volost of the late 19th - early 20th century(I.V. Green)
Peasant vernacular speech of a number of villages in the Vysokinichskaya volost
Villages and peasant life of the Vysokinichskaya volost at the beginning of the 20th century
Home device
Kitchenware
Sev. linen lining
Holidays. Rites. Beliefs
Simonov family
Disappeared villages of the Vysokinichskaya volost
Christmas
"Shrovetide is wide, stretch far"
"How we played weddings"
“About how our children were born and raised”
Nursery rhymes. jokes
About treatment
About drinking
Life and life: the annual cycle of peasant agricultural work
A detailed description of a poor peasant hut in the local region at the beginning of the 20th century(Iv.Green)
Fasting and breaking the fast in peasant life(N.F. Trubetskaya, I.V. Green)
Lenten food on the peasant table
Soaked apples, infused kvass.
LOAV, PIROKH, FLAT (I.V. Green)
One nose, two ears and a fat belly
“To make it ugly in the field, so that it doubles in the barn”(R.V. Stepochkina, I.V. Green)
From flaxseed
A short list of women's needlework and types of weaving at the end of the 19th - first half of the 20th century
Description of women's peasant clothing in our area in the middle of the 19th - early 20th centuries (T. ALndriyahina)
House, water, bread - symbols of the earth and human life(N.F. Trubetskaya)
Verkhovskoye Cultural and Leisure Association
"Russian hut" of the village of Lyubitsy
Old measures of length, weight, volume
Bibliography
Brylyakov N. A., Tereshin A. D. Zhukovo: Historical and economic essay. – Tula: Approx. book. publishing house, 1985. -104s, ill.
In the book of a member of the Union of Journalists of the USSR, candidate of history, sciences N.A. Brylyakov and local historian A.D. Tereshina tells about the historical past and the present day of the Kaluga village of Zhukovo, named after the famous commander, four times Hero of the Soviet Union, Marshal of the Soviet Union G.K. Zhukov. Designed for the general reader.
Kandidov A.V. A.P. Chekhov in Bogimov. Kaluga, 1991
K. E. Tsiolkovsky. Documents and materials (1879-1966). Kaluga 1968
The purpose of the collection is to familiarize the general public with documents about the work of K. E. Tsiolkovsky as a teacher in educational institutions of the Kaluga province, about his connections with state and public institutions and organizations of Kaluga and the assistance that was provided to him from them, about honoring and perpetuating the memory of K. E. Tsiolkovsky.
The collection includes 118 documents found in the State Archives of the Kaluga Region, the Central State Archives of the October Revolution, the State Archives of the October Revolution of the Moscow Region, the House-Museum of K.E. Tsiolkovsky, the archive of the Academy of Sciences of the USSR, as well as in other departmental archives of the years. Moscow and Kaluga. In addition, materials from periodicals (mainly local) were used, as well as some previously published documents.
Collection consists of 3 sections:
1. K.E. Tsiolkovsky is a teacher. 1879–1921
2. Help from state and public institutions and organizations of Kaluga K.E. Tsiolkovsky. 1896–1930
3. Honoring and perpetuating the memory of K.E. Tsiolkovsky. 1932–1966
I. K.E. Tsiolkovsky is a teacher. 1879–1921
II. Assistance from state and public institutions organizations of Kaluga K.E. Tsiolkovsky. 1896–1930
1. K.E. Tsiolkovsky and the pre-revolutionary Kaluga press. 1896–1908
2. K.E. Tsiolkovsky and the Kaluga Society for the Study of Nature
and local region. 1910-1930
3. K.E. Tsiolkovsky and Kaluga provincial council of the national economy. 1920–1924
III. Honoring and perpetuating the memory of K. E. Tsiolkovsky. 1932–1966
Arlazorov M. Tsiolkovsky. M., "Young Guard", 1962. - 320s.
M. Arlazorov's book "Tsiolkovsky" is not like the previously published biographies of the great scientist. Rather, it is akin to the fascinating stories of Irakli Andronikov, making us participants in serious research, persistent searches, and unexpected finds.
M. Arlazorov did a great job. She did not limit herself to searching the archives. With journalistic tenacity, he tracked down a number of people who knew Tsiolkovsky and collaborated with him. The stories of these people, previously unpublished or little known, together with documents found by the author in the archives of the USSR Academy of Sciences, made it possible to reveal the image of Tsiolkovsky in a new way. From the pages of the book appears not only an enthusiast of astronautics, but also a person with exceptional scientific and technical foresight, a philosopher, a humanist, who has worked all his life for the benefit of mankind.
M. Arlazorov has been promoting science and technology for about fifteen years. The reader knows his books: “Man on Wings”, “The Future Begins Today”, “The Road of Discovery”, a biography of the father of Russian aviation N. E. Zhukovsky, published in the series “Life of Remarkable People”, as well as numerous essays and articles published in magazines and newspapers. With the participation of M. Arlazorov, films were created: “The Barrier of Uncertainty”, “If the Mountains Could Talk”, “On the Deer and the Raft”, “On the Other Side of the Equator”, “Automatic Plant” and others.
Kharitonova Yu.V., Shcherbakov D.A. Peasant movement in the Kaluga province (1861-1917). Kaluga, 1961.
In 1861, the tsarist government was forced to abolish serfdom. The reform of February 19, 1861, was a by-product of the revolutionary struggle waged by the peasant masses and the Russian revolutionary democracy.
As a result of the reform, the peasants were “liberated”, skinned to the point of poverty, they left the slavery of the landowners into bondage to the same landowners. “In no other country in the world did the peasantry experience such ruin, such poverty, such humiliation and such abuse as in Russia after the “liberation” as in Russia” (V.I. Lenin).
The revolutionary onslaught of the 1960s, which engulfed 43 provinces of European Russia, was an expression of the protest of the peasants against the feudal character of the reform.
After the reform of 1861, the process of development of capitalism and the formation of an industrial proletariat quickly began. Waging a struggle against the capitalists, against the tsarist government, the working class helped millions of peasants to rise up, to straighten up, to throw off the habits of serf slaves.
The struggle of the peasantry against autocracy, serfdom and their remnants also took place in the Kaluga province, where, as in the whole country, the discontent of the peasants often resulted in open indignation and riots. So, even before the reform of 1861, during the period of the growing revolutionary situation, 27 open actions of the peasants were noted in the province. The peasant movement, caused throughout the country by the announcement of "freedom", in the Kaluga province began already in March 1861, immediately after the promulgation of the manifesto. It is no coincidence that the Ministry of Internal Affairs, noting the provinces where the struggle of the peasants reached particular tension, put the Kaluga province in third place after Vilna and Chernigov.
The peasant movement in the Kaluga province reached a large scale. During the first Russian revolution of 1905-1907.
The social-democratic organizations of the province, and especially of the Zhizdrinsky district, linked their revolutionary work with the struggle of the peasants against the landowners and the tsarist authorities. Leaflets, proclamations, individual works of V. I. Lenin were distributed in large numbers among the peasants.
Since there were always a lot of peasants in the province who went to work in various cities, the role of otkhodniks in the peasant struggle was very significant. In the large industrial centers of the country, Kaluga otkhodniks joined the active struggle of the workers against the capitalists and the autocracy. Returning home, otkhodniks sought to pass on their political experience to their fellow villagers, participating in the struggle against the landlords and their local administrations.
In the book by Yu. Kharitonova and D. Shcherbakov "The Peasant Movement in the Kaluga Governorate (1861-1917)" a significant, mostly unpublished archival material is collected and summarized, showing how the reform of 1861 took place in the Kaluga Governorate, how the struggle of the peasants for land and freedom grew and expanded.
The first - third chapters were written by Yu.V. Kharitonova, fourth - seventh chapters - D.A. Shcherbakov.
Chapter I Socio-economic situation of the landlord peasantry of the Kaluga province before the abolition of serfdom
Chapter II. Peasant movement in the Kaluga province on the eve of the reform
Chapter III. The struggle of the peasants of the province against the reform in 1861-1863.
Chapter IV. The economic situation of the peasants and their struggle for land in the period 1863-1905.
Chapter V Peasant movement in the Kaluga province during the revolution of 1905-1907.
Chapter VI. Stolypin land reform and the struggle of the peasants in the period of reaction
Chapter VII. Kaluga village during the First World War and the peasant movement on the eve of the February Revolution of 1917
The revolutionary movement in the Kaluga province during the first Russian revolution of 1905-1907. Collection of documents. Kaluga, "Banner", 1955.
I. FOREWORD
II. FROM THE COMPILERS
III. DOCUMENTATION
IV. APPS
1. List of abbreviated words
2. Chronicle of events 1905–1907 (according to the documents)
4. Geographical index (in the Kaluga province)
6. List of counties of the Kaluga province in 1905–1907.
Bulychev N. Kaluga province. List of nobles included in the noble genealogy book on October 1, 1908 and a list of persons who have held positions for the election of the nobility since 1785 Kaluga, 1908. 
Little has been written about the Old Believers of the Kaluga region, including the Borovsky district. The work of I. Tikhomirov, published in 1900, is in this regard a reader for any researcher (1). Over the past 100 years, a more perfect and complete study on the history of the Old Believers of the Kaluga land has not appeared. If new studies have been published over the past 15 years (2), then new documents on the history of the Old Believers in the Kaluga province have practically not been published. We can only name materials on the registration of Old Believer communities and information about the Old Believer priesthood of the Kaluga province from 1900 to 1914, prepared by V.I. Osipov (3), and the Decree of the Kaluga Spiritual Consistory of 1893 on "measures to weaken the schism and sectarianism in the Kaluga diocese", prepared by N.V. Zinovkina (4).
The history of the Kaluga Old Believers in the first half of the 18th century, including those of Borovo, has practically not been studied due to a lack of documents.
In the funds of the Russian State Historical Archive, there is a file about the Borovo Old Believers, which gives an idea of their relationship with the synodal church, which used the power of the state to resolve religious issues for its own purposes (5).
Here is how this case looks according to the preserved documents.
On February 14, 1731, the priests of the Church of the Assumption of the Virgin in the village. Vorsino Nikita Vasilyev and Yakov Ivanov send a denunciation to the Moscow Archangel Cathedral that some of their parishioners, starting from 1728, do not go to confession (document No. 1). These are peasants from 6 nearby villages Inyutino, Kaurtsovo, Koryakovo, Nefedovo, Denisovo, Yermolino. The number of Old Believers reaches 50 people.
It is not clear to the parish priests why their parishioners do not go to church, but they know for sure that those "the cross is put on two fingers, the fingers are folded with the fourth and fifth, and they keep in their houses who knows what people, false teachers, apostates from the church of God, and they send all sorts of necessities to their houses, and they gather a considerable host to them in those houses from many villages ... we will begin to teach - and they scold us in every possible way and censure us as servants of antichrists, and in houses they want every bit of their pilgrims and grab into their hands with anything: a tapor, a club or a horn. The priests tried to apply for help to the spiritual board, which was located in the Pafnutev-Borovsky monastery, and to the Borovsky governor, but they did not receive help from them.
The reason for filing a complaint by the priests is clear: they were afraid of an increase in the number of Old Believers in their parish and, consequently, a decrease in income for church services (“how can the pilgrims not fall into extreme poverty from this”). They ask that the Archangel Cathedral intervene in this matter. And since the Moscow Archangel Cathedral owned in the Borovsky district with. Vorsino and nearby villages, then the reproach that there were Old Believers in his vot-rank could have a negative impact on him. On February 19, the case was heard by the authorities of the Archangel Cathedral, and already on February 22, the case was heard in the Synod, which made a decision: “false teachers” and peasants “seduced into schism” should be taken and sent to Moscow to the Synod, chained and under guard. This decision was signed by well-known "fighters" with the Old Believers: Leonid, Archbishop of Krutitsky, Pitirim, Archbishop of Nizhny Novgorod, Joachim, Bishop of Suzdal, Euthymius, Archimandrite Chudovsky, Archimandrite Platon Malenovsky, Hilarion, Archimandrite Goritsky, John, Archpriest Assumption, John, Archpriest of the Annunciation (6).
On February 23, in Borovsk, a decree was sent to governor Dmitry Chebukov to deal with the matter and, having found the "false teachers" and "dissenters" Makar and Alexei Yakovlev with male comrades, take them to Moscow (7). To control the implementation of the instructions from the Synod, the clerk Afanasy Pugovishnikov was to leave with 2 soldiers, who was supposed to accompany the caught commits, and such an indulgent will be sent to punishment in a secular court ... "). It was also prescribed in the spiritual administration in the Pafnutiev Monastery to take the written "statements" of the Vorsinsky priests, which they submitted. The synod wanted to make sure that the petitions they had written were correct (8).
On March 7, 1731, the clerk Afanasy Pugovishnikov was given instructions on how to behave in Borovsk (see document No. 2). And soon, on March 24, A. Pugovishnikov reported on the implementation of the instructions received.
Somewhat earlier, on March 9, Archimandrite Dorotheos of the Pafnutev Monastery sent a report to the Synod stating that even before receiving the order, he had taken measures against the "schismatics" from the Vorsinsky parish. He sent retired sergeant Fyodor Bedov with soldiers and monastic servants Antip Korenev from "comrade", who tried to arrest the Old Believers, but to no avail, since "opponents (Old Believers. - V.O.) gathered in one yard locked up, they did not give themselves up and wanted to beat their messengers to death "(9). On September 30, 1729, he sent a list of Vorsa priests to the Moscow Spiritual Dicastery, in which those who evaded communion and confession were indicated.
On March 13, a report was received from the Borovo governor about the fulfillment of the order received on March 10 from the Synod: the "schismatics" were detained, interrogated and sent to Moscow (10).
On March 20, 1731, an investigation was carried out and interrogation speeches of the Borovo Old Believers Afanasy Alekseev, Philip Trofimov, Martin Alekseev, Philip Agapov, Filat Yudin (11) were compiled. From the compiled extract from the cases of the Borovsk Old Believers (document No. 3) and the hearing on March 8, 1732 of the case of the escaped Old Believers (document No. -ness of the faith of fathers and grandfathers.
Who are these religious troublemakers? Twenty-five-year-old Afanasy Alekseev, baptized in the church with. Vorsino. He went to church until Great Lent in 1729, and until that time he went to confession, took communion, but did not do it every year. After Lent, he came to him from the forests on the river. Ugra Egor Kononov and taught him and his family to pray correctly at home, and not to go to church, and also forbade communicating with people who smoke tobacco. After 3 days, E. Kononov left in an unknown direction. E. Kononov himself did not rebaptize anyone: neither Athanasius, nor his father Alexei Yakovlev, nor his mother, nor his brothers - Savely, Mikhail, Levon. For some time they were joined by Makar Yakovlev, Flor Nikitin, Fedot Trofimov from the village of Inyutino; from the village of Kuryanovo - Artemon Kirilov. All of them joined voluntarily without coercion. He performs prayers at his home or with other members of the community.
Philip Trofimov is about 60 years old. He was also baptized in the Vorsinsk church, but he did not go to it and did not take communion, and for 3 years he was not at confession.
Martin Alekseev is about 40 years old. Like the previous ones, he was baptized in the Vorsino church. Over the years, he went to confession six times.
Filat Yudin is 20 years old. I went to the Vorsinsky church and even went to confession three times, but
after that he stopped going to church with his brothers, prayed at home and crossed himself with two fingers.
These are Old Believers aged 20 to 60 who were baptized in the same church and enrolled in the same parish. They do not want to change the sign of the cross with two fingers, which they learned from their fathers and grandfathers, to the sign of the cross with three fingers, as well as go and take communion in the synodal church. Forced to confess their belonging to the Old Believers, they are ready to sign up for a double salary (12).
All interrogatory speeches had to be sealed with signatures, but no one put their hands on the Old Believers, explaining that they did not know how to write (13).
When considering and deciding the case of the Borovsky Old Believers, the court relied on Peter's decrees of February 8, 1716 and February 17, 1718 (14). The main content of the first of them was the annual confession. For those who did not confess, the priests were obliged to submit (in the city - to the bishops and judges, and in the county - to the elders of the priests) personalized paintings. These ros-pisi were then presented to the governor, and in the district to the landrats, who levied fines from the Old Believers. "Raskolnikov" they were obliged to rewrite and put on them a double salary.
By decree of February 17, 1718, those who were not recorded in the name lists were fined: from the townsman for the first time - 1 ruble, for the second time - 2 rubles, for the third time -3 rubles; from a villager for the first time - 10 money, for the second time - 1 hryvnia, for the third time - 5 altyn. Priests who sheltered those who evaded confession were also fined: for the first time - 5 rubles, for the second time - 10 rubles, for the third time - 15 rubles.
According to the court decision, all 6 people were taken into custody (see document No. 5). During the investigation, on June 16, 1731, the Old Believer Filipp Trofimov died in custody, for which a report was drawn up by the guard soldier Ivan Nevsky (15). Philip Agapov could not stand the conclusion, and after a lengthy exhortation "he turned from the schism to the holy church" (16). Four Old Believers who arose "wished to be in their former schismatic delusion" and on January 12, 1732 were sent to different monasteries: Philip Alekseev to Savvino-Storozhevsky, Philip Yudin to Zlatoustov, Afanasy Alekseev to Nikolo-Ugreshsky and Martin Alekseev to Nikolaevsky Perervyansky (17). Torn off from their families, they were kept in "skins and glands", performed heavy physical work and, under strict guard, went to all services and exhortations. Already on January 24, Philip Yudin “left with glands,” and on January 30, “during matins, throwing off his chain, running through the fence in glands” Afanasy Alekseev (18). Martin Alekseev could not stand the conclusion. He wished, as hegumen Varlaam writes, "to reject the ungodly schismatic prelest and unite the saints of the Orthodox Catholic Church" (19). Whether this was done from a pure heart or in order to achieve liberation remains unknown.
On March 3, 1732, the dean of the Archangel Cathedral Pyotr Alekseev reported that the Borovo Old Believers Philip Yudin and Afanasy Alekseev, who had fled from the monasteries, had not yet been found, while the clerk Nikita Petrov was instructed to catch them again when they appeared in their native places and deliver them to Moscow (see document No. 4).
It was not possible to trace the further fate of the Borovo Old Believers according to the documents. But even so it becomes clear that in the 30s of the XVIII century. church legislation, as in previous decades, was inseparable from the secular. The Church in every possible way supported and approved the use of severe corporal punishment by civil authorities and itself, in addition to disputes and anathemas, used exile and imprisonment in monasteries (20). All these events had a detrimental effect on the development of civil society in the 18th century.
All documents are taken from one case. Spelling and punctuation are given taking into account modern requirements and preserving the features of the original. Documents are published for the first time, No comments.
NOTES
1.Tikhomirov I. Schism within the Kaluga diocese. Kaluga, 1900. S.8-12.
2. Bochenkov V. Years and parishes: Essays on the history of the Kaluga Old Believers. M., 2001; he is. To the prison castle on demand: Essays on the history of the Kaluga Old Believers. M., 2002; Osipova A.I. From the history of the church brotherhood of Ave. Pafnutiy (last quarter of the 19th - early 20th centuries) // Questions of archeology and history of the Upper Poochie. Kaluga, 1991. P. 46-50; Osipov V.I. Missionary Anti-Schismatic Brotherhood of Alexander Nevsky // Old Believers: History, Traditions, Modernity. Issue 2. M., 1995. S.32-35; he is. From the history of the missionary anti-schismatic brotherhood of St. John the Theologian in Kaluga (1879-1914) // Old Believers: history, culture, modernity. Issue 4. M., 1995. S.2-8; he is. The history of the Old Believers in the Zhizdrinsky district // Pesochensky historical-archaeological collection. Issue 2. 4.1. Kirov, 1995. P. 93-96; he is. On the issue of the number of Old Believers in the Kaluga province in the XIX-first decade of the XX century. // Old Believers: history, culture, modernity. Issue 8. M., 2000. S.33-38; he is. The number of the Old Believer population of Borovsk and the county in the 19th-early 20th centuries. // Questions of archeology, history, culture and nature of the Upper Poochie: Proceedings of the VIII regional scientific conference March 17-19, 1999 Kaluga, 2001. P. I0-116 and others.
3. Osipov V.I. Kaluga Old Believers 1900-1914 // Old Believers: history, culture, modernity. Issue Z. M., 1995. S.36-48.
4. Zinovkina N.V. Decree of the Kaluga Ecclesiastical Consistory of 1893 on "measures to weaken the schism and sectarianism in the Kaluga diocese" // Old Believers: history, culture, modernity. Issue 8. M., 2000. S.39-52.
5. Russian state historical archive. (RGIA). F.796. Op.12. D.84.
6. Ibid. L.Z-4ob.
7. Ibid. L.6-8.
8. Ibid. L.8ob.
9. Ibid. L.14ob.
10. Ibid. L.12-13.
11. Ibid. L. 16-22v.
12. Ibid. L.31, 45, etc.
13. Of course, there were literate among the Old Believers. The file contains the names of Old Believers who could read and write. This is Ivan Filipov, since he "reads books", ten-year-old Philip Trofimov. (L. 17).
14. Complete Collection of the Laws of the Russian Empire. SPb., 1830. V.5. No. 2991, 3169.
15.RGIA. F.796. Op.12. D.84. L.23, 45.
16. Ibid. L.45ob.
17. Ibid. L.45ob.-46.
18. Ibid. L.47, 48v.
19. Ibid. L.49.
20. For more details, see: Old Believers: secular and church legislation. XVII-XVIII centuries. Arzamas, 2001. Ch.P.
1731, February 14. Report of the priests p. Vorsino Borovsky about the Old Believers in the patrimony of the Archangel Moscow Cathedral
Cathedral of the Great Archangel Michael to the Lord Archpriest Iyakov Mikhailovich with the brethren.
denunciation
Borovsky district of the Church of the Assumption of the Most Holy Theotokos, in the village of Vorsino, priest Nikita Vasilyev, Yakov Ivanov ask for mercy from you from the whole cathedral. In the past 728th and 729th and 730th and in the current 731st years, in the patrimony of your various parish people, our peasants in the villages of Inyu-tina Makar and Alexia Yakovlevs with wives and children, Philip and Fyodor Trofimovs with wives and children, widow Daria Evdokimova daughter, widow Nastasia Petrova daughter, Philip Alekseev with his wife, Frol Nikitin with his wife, son Yegor with his wife, Yakov Isaev with his wife, Ivan Isaev; the village of Kaurtsova, the widow Matryona Nikonov's daughter, the children of Kondrateya, Grigory, Filat, Evseiko Yudin with their wives, Safron Ivanov with his wife, Provotar Vasiliev with his wife; Korekova village Martin Alekseev with his wife, Dimitri Ivanov with his wife. Villages of Nefedova Ivan Nikulin with his wife. Village Denisova widow Evdokia Savelyeva daughter; the village of Koryakovo Marya "..." daughter, Artem and Averin Kirilovs with their wives; Yes, the village of Ermolino Philip Agapov with his wife, son Agap with his wife, Gavriil Grigoriev. And about them we are pilgrims in those your villages already and are unknown, for whatever reason they don’t come to the church of God for prayers and for repentance 2 ... 2 they don’t come to us for blessing. And they put two fingers on themselves, their fingers fold the big one with the fourth and fifth, and they keep in their houses who knows what kind of people, false teachers, apostates from the church of God, and send all kinds of needs to them in their houses, and they gather a man to them in those houses from many villages are not a small host. And we pilgrims hear that those schismous peasants from their false teachers, who were baptized by us, rebaptize them again, and how we pilgrims are their parishioners, according to the tradition of the holy apostles and holy fathers 3 ... 3, they teach us - and they teach us in every way they scold and blame the servants of the antichrists, and in the houses of their pilgrims they want every bit and grab into their hands with whatever they can get a tapor, a club or a horn, and we pilgrims against them about such returnable heresy submitted statements to the spiritual board in the Pafnutiev monastery repeatedly, likewise, to the Borovsk office, the same secret petition was filed, and in that from the Pofnutiev monastery, from the Borovsk office, our parish people have not made any resolution up to this time, and about that return heresy in disobedience to the church of God and with such is their villainy of death to us from them a battle of axes, clubs and horns-tin. And it is dangerous to go to their house in the future.
Most merciful lord, the holy protopresbyter Iyakov Mikhailovich, with the brethren of the whole Archangel Cathedral, please deign to accept this report of ours at the council and make a resolution about the aforementioned patrimonies of your schismatics, so that such heresy does not multiply among the peasants in your patrimonies, but how can pilgrims from such do not go to extreme poverty.
4 Nikita Vasiliev4 had a hand in this report, priest Yakov Ivanov had a hand in it.
February 14, 1731.
Listened February 19th. 1731.
F.796. Op.12. D.84. L.2, 2v., 3.
1~1 - 1 word is not read.
2~2 - 2 words are not read.
3~3 - 1 word is not read.
4~~4- written under the text on the sheets.
March 7, 1731. Instruction to the clerk
Afanasy Pugovishnikov, sent
to Borovsk for delivery to Moscow
Old Believers
By decree of Her Imperial Majesty and by order of the Holy Governing Synod to the clerk Afanasy Pugovishnikov
Instruction
You will go with two soldiers to the city of Borovsk, and upon arrival you will act according to the following points:
Sent with you by Her Imperial Majesty and the Most Holy Governing Synod to the Borov Voivode Dmitry Chebukov, a Decree to submit, demand that schismatic false teachers and from the Church of God to the Borovsky district of the patrimony of the Arkhangelsk Cathedral of peasants averting, as possible, also those peasants, from the church the saints of those who have turned away and fallen into desolation, Makar and Alexei Yakovlev with comrades, from whom, in the above-mentioned decree depicted, having found a masculine sex, send to Moscow to the most holy synod of the government of all those chained under guard without delay.
As those opponents are found and will be sent to Moscow from the Borovsky governor, then you and the soldiers will go with the canvas sent from the Onago governor, and everyone should be supervised without any indulgence, so that no one leaks out of the wells. And if someone's disregard is committed, and such an indulgent will be sent to punishment in a secular court irrevocably.
To you, Pugoshnikov in Pafnutiev monastery, in Borovsk, in the spiritual board, from the rulers, take a written answer from the rulers of Borovsky district, the patrimony of the Arkhangelsk Cathedral, the village of Vorsina, the Church of the Assumption of the Blessed Virgin Mary, priests Nikita Vasiliev, Yakov Ivanov in that department, written records whether they filed bridges about the above-mentioned schismatics, and according to those statements, what proper action was taken, but if there was no work for this.
Upon your arrival in Moscow, the aforementioned schismatic teachers and schismatics will appear to you and announce the answer of the steward at your denunciation in the Holy Governing Synod without any delay.
Traveling to you from Moscow by the highway and upon arrival to Borovsk and returning back, do not inflict insults and taxes on anyone, and do not take bribes from anyone, and the soldiers sent with you watch the same, fearing, by decree of the Imperial Majesty, a heavy fine with torture .
Such is the instruction and decree for the assignment of secretaries Mikhail Dudin, Gavril Zamyatin, for the right clerk Dementy Kornyshev on March 7, 1731. F. 796. Op. 12. D.84. L.9-10 about.
An extract from the case of the Borovo Old Believers
(l.30) An extract from the file of the patrimony of the Arkhangelsk Cathedral to the Borovsky district of different villages about peasant schismatics.
February 22nd day of this 731st year, according to Her Imperial Majesty's Decree and according to the determination of the Most Holy Governing Synod, and according to the report of the Archangel Cathedral, Archangel Jacob Mikhailov and the brethren, in which he gave the village of Vorsina sent to them from the estate of their Borovsk district from the priests Nikita Vasiliev, Yakov Ivanov, the report of that Archangel Cathedral of the patrimonies of various divisions and different villages to peasants of both sexes to Makar and Alexei Yakovlev with comrades, a total of 23 people with wives and children and widows, who do not know what the intention of the Church of God on prayers and to repentance, while others do not come to them for blessing, and they put the cross on themselves with a two-fingered addition, and they keep false teachers in their houses, they don’t know what kind of people, and send all kinds of requests to them in their houses, and collect -sya to them in those houses from many villages a host is not small, and about that. It was ordered that these schismatic false teachers and from the church of God the remembered Borovsky peasants turn away as possible, having found. Also, those peasants who turned away from the church of the saints and fell into schism, Makar and Alexei Yakovlevs with comrades of the male sex, should be taken to Moscow to the Synod. And in order to detect these false teachers and take the peasants and children of their male sex of splitters and send them to the Synod chained under guard in Borovsk to the governor, the Decree was sent.
And for the best care in that departure, so that there were no indulgences in the search, the clerk Afanasey Pugovishnikov was sent from the Synodal Chancellery, to whom on March 24, during his denunciation, he announced the schismatics found from the Borovo Voivodship Chancellery, such are 6 people, and name:
the villages of Inyutina Afanasy Alekseev, Philip Trofimov (this Trofimov died on May 10 of this year 731), Philip Alekseev; the village of Koryakova by Martin Alekseev; the village of Ermolina Philip Agapov. 1Onoy Agapov turned to the holy church1; the village of Kourtsova Filat Yudin, who were accepted into the Synodal Chancellery.
And about the other schismatics, it was announced that they were not in the houses and all those sent from them drove away, before their arrival in those villages they fled.
And the aforementioned schismatics were interrogated in the office of the Holy Synod, and what they said about that in their interrogations below is written:
1 Afanasey Alekseev
From a sort hopes to be years 25 and more. He was baptized in the Orthodox faith by the Orthodox priest of the village of Vorsina of the Church of Michael the Archangel Nikita Vasiliev, and after being baptized by his age in the church, he Athanaseus went to the Great Lent of 729, and went to confession, although not annually , however, for almost every year, he also communed the Holy Mysteries in the church of the aforementioned Archangel Michael Nikita Vasilyev, and in that 729th year of Great Lent from the first week he did not go to church for this: -de to the house of Afanasiev's father Alexei Yakovlev, who lives, as he said, across the river Ufa in the forest, a man named Yegor Kononov (and where is that Ugra, also whose man is and where he really does not know) and began to teach that they should be baptized with two fingers and not go to the church of God, for the reason that those who take tobacco go to church, but with those who take tobacco who have a great sin, and there is and it is not proper to drink with them, but instead of going to church, he ordered houses to make a prayer, and name evening chanting, morning and all-night and divine liturgy, 750 bows with such a prayer at each bow: "Lord Jesus Christ the Son of God, have mercy on us." And this de man Egor Kononov and no one else rebaptized him, and just like he is Afanasey, so is his father Alexei Yakov-lev with his wife, and his mother, so are his brothers Big Savely, Mikhail, Levoy to the Church of God for that They stopped going to Yegorov’s teaching, and were absent from all the sacraments of the Church, and this Yegor lived in his father’s house only from three days to the cheese week, and after that time he didn’t come to their house and didn’t visit anyone in the village, but at the same time, this Yegor taught them the same thing, so as not to go to church, but to pray in the house also after Evo. The peasants of the village of Inyutina Makar Yakovlev, Flor Nikitin, Fyodor Trofimov spontaneously came to their agreement with their wives and children, and not by whose teaching, the estates of the same cathedral, in addition to those brought to Moscow now with it; of the village of Kuryanova Artemon Kirilov, and he doesn’t know anyone else with the same consent of his. And he Afanasey did not teach anyone to his sophistication 2 (Philip Alekseev said that this Afanasey evo taught Philip to go to church) 2, and they send the aforementioned prayer both individually and gathered to each other in a hut, and teachers and they have no literate person, except for one kid of 10 years old, the above-named Philip Trofimov, the son of Ivan Filipov. And that Ivan, during their time in the hut, reads the assembly from books, but for some and what, he does not know, and he de Afanasey Alekseev, in addition to the above prayer, according to Egorov’s teaching, does nothing more and reasoning about any church (l. 29v.) does not repair the sacrament and does not know anything to show. And to go to the church of God and receive the holy sacraments and be baptized with a three-fingered addition, and also say the prayer of Isusov differently than what Yegor was taught from onago, will not be for the fact that that Yegor told them that to go to church, where tobacco users go, there is a great sin, that he Afanasy also claims the same, but for what and how much, he does not know to say. And then, de villages of Vorsina, priests Nikita Vasilyev, Yakov Ivanov, he was Athanasius of the Antichrist ministers, and he never called or beat anyone from the sacred order anywhere, and he did not sign up for the payment of the schismatic salary, he just wanted to sign up, and wants now.
Philip Alekseev
From birth, de he was 50 years old or more, he won’t remember to say, he was baptized into the Orthodox faith of the village of Vorsina by priest Vasily Mikheev, and at his age he Alekseev confessed through the same village of Vorsina to priest Nikita Vasiliev, but, as he began to remember, he never communed the holy mysteries, otherwise he had a confession until 729 and went to the church of God until 730, and from that year 730 he did not go to the church of God in order to that to Alekseyev of the same village of Inyutina, the peasant Afa-nasey Alekseev, whom he has now brought to Moscow to the Holy Synod, said that there was nothing to go to church for, because there was more noise in the church, but they don’t pray, and some hermit taught it, but didn’t say his name, send a prayer at home instead of Vespers, Matins and Lunch, not 750 prostrations each with a current prayer: “Lord Jesus Christ, Son of God, have mercy on us sinners ". And he Alekseev, according to those words of Afanasev, stopped going to church and began to pray at home according to the above. Also (l. 30), for a joint prayer, he went to the house of the same Inyuta village to the peasants Philip Trofimov, who is now in Moscow in the Holy Synod, and to the above-mentioned Afanasy Alekseev, and no one repaired readings from books with them , and he knows others who do not go to church and stay with them in equal prayer, but by name: the same village of peasants, in addition to those now brought to Moscow, Yegor Florov, Mark Filipov, the son of Philip Trofimov, who is now found in the same village. But he does not know anyone other than those mentioned above, and in the joint prayer he did not see anyone. But he has no opinion on the holy church and does not rebaptize anyone a second time, but go to the church of God and confess, and does not want to partake of the holy mysteries for the fact that Athanasius ordered to move away from that above, but for what exactly, he did not say. And from a friend, no one, so that he does not go to church at home to pray, he is not learned by anyone and does not know anyone schismatic teachers. And Philip Alekseev did not sign up for the payment of the schismatic salary, he only had the intention to sign up for the note and now wants to sign up.
Martin Alekseev
From birth, he hopes to be close to 40 years old, he was baptized by an Orthodox priest of the village of Vorsina of the Church of Michael the Archangel, and what his name was, he did not hear about from his father and from anyone. And according to his age, he went to the church of God and confessed from his birth from 6 times, and in which name years he will not remember. He only remembers that in the last two years he confessed in the same village at priest Nikita Vasilyev, and he communed the Holy Mysteries (sheet 30 rev.) only at one time in his weakness, when there were 15 or 20 years, and since that time in the past 729th or 730th year, he did not confess for his vanities. And in the same two years he visited the Church of God about three times so that he didn’t happen to be more fussy, but instead he used a house prayer with a prayer: “Lord Jesus Christ, Son of God, have mercy on me a sinner” no matter how many times it happens to him, and not so that he has the appointed time for prayer, he also did not go to anyone’s house for joint prayer and no one came to him. And he assumes the sign of the cross on himself with a two-fingered addition, and he learned this addition from his grandfather and father, in a way they also believed on themselves, but from others teaching for this, we have never been taught from anyone and there is nothing about the church of saints has no opinion or opinion. And now he also wants to go to the Church of God for prayers to confess and partake of the holy mysteries, but he does not want to put the sign of the cross on himself with three fingers for the fact that his grandfather and father, yes, and he is two-toed from infancy, and not three-toed on himself thought. And he doesn’t know any schismatic teachers, he only knows the peasants Dmitry Ivanov, Agey Savelyev, and Ilya Ponkratev’s son, who don’t go to the church of God and who didn’t confess the same Archangel Cathedral of the estates of the village of Koryakov, but he doesn’t know his name .
Filat Yudin
From birth he was 20 years old. And at his age, he went to the Church of God Filat until the year 730 and confessed three times, and in which name-deh, he will not remember (l. 31). He only remembers that he had his last confession at the priest of the village of Vorsina, Yakov Ivanov, about two years ago, and he never received the holy mysteries. And from that year 730, he did not go to the Church of God because he heard the village of Kuryanova from the peasant Artemon Kirilov, that he was some hermit, but he didn’t say what his name was, he taught him in don’t go to church, because in the house he prays even better. And he, having listened to his words, went to church and stopped, and instead he taught him with the Jesus prayer "Lord Jesus Christ the Son of God, have mercy on us sinners" by 750 bows to repair that, according to that order, even to this day he has corrected -lays. And he puts a sign of the cross on himself with a two-fingered one, because such is the father of Evo, whom he died in the last year 730, he believed on himself. He also Filat has a common prayer book with others, and he used to go to the aforementioned Artemy Kirilov, and the villages of Kourtsova Sofron Ivanov, Provotar Vasiliev, Tikhan Agafonov with their wives and children also came to him Filat Yudin. And in this assembly they make the same bows with the above-mentioned prayer, and they have no other rites, and neither reading nor singing was sent. Yes, and there is no one to read, because there are no literate people. And he does not know anyone other than those mentioned above who do not go to church. And now and henceforth he will not go to the Church of God, but he did not say why. And he does not know any other schismatic teachers and anyone other than the above mentioned who are evil in equal strength to him, and he also does not know any other schismatics. But mother devo Filatova, and the brothers Grigory, Yevsevey Yudin do not go to church, but send a prayer at home, like him, and are baptized with the same two-fingered addition.
And now the aforementioned schismatics are asking to be put in a double salary.
(L. 31v.) And in the Decrees, the highly glorious and eternally worthy memory of His Imperial Majesty Peter the Great is printed.
February 8th day 1716.
The Most Serene Sovereign Peter the Great Emperor and Autocrat of All Russia indicated, in accordance with his personal Imperial Majesty Decree, to send to all the dioceses to the archpriests and in the provinces to the governors his Imperial Majesty decrees: to order in the cities and districts of every rank of male and female declare to semi-people that they confess to their spiritual fathers all year round, and if someone does not confess every year, and for such people, the spiritual father and the parish priest should submit in the cities as a bishop and spiritual affairs to the judges, and in the districts of the elders of priests name paintings. And they should send those murals to the governors, and in the counties to the lantrat, and the governors and the lantrat should impose fines on those people against the income from it three times, and then they should fulfill that confession. Also, where there are schismatics, those in all provinces are described as male and female governors (except for those who live near the border). And describing how to put them in a salary against the present current payment, how much the merchants in the settlements, and the peasants from their tax lots are paid twice. And those who appear according to the inventory, and before this they did not pay any taxes, they should be taxed applying to the same. And the female sex from widows and girls against it to the floors. And that in which province, according to the inventory of those splitters, will appear and that their salary will again be laid, about that send to the office of the Senate from the provinces of reference.
Who will confess and not confess, everyone should have books according to the weather and send them to the dioceses to the spiritual orders, and who according to those books will appear without confession, and from such govern those parishes of priests, fines from raznochiny and from the township first in the ruble , the second for two rubles, the third for three rubles, and from the villagers of the first for 10 money, the second for the hryvnia, the third for 5 altyns, and those who appear in such opposition, and about those to submit statements in the provinces by the governor and lantrat, and according to those statements, they should be punished like that, and then they should perform that confession, but it will be about those who will not be at confession, and the priest will not inform about it, and for such mana to take on him a fine of the first 5 rubles , the second 10 rubles, the third 15 rubles. And if later he appears in the same mana, and for that he will be deposed from the priesthood.
On the 15th day of February 1725, in the jurisdiction communicated to the Holy Governing Synod from the Governing Senate, it is written:
On February 4, on the 4th day of that 725th year, the Most Serene Great Sovereign Empress Ekaterina Alekseevna Autocrat of All Russia, for the commemoration of the blessed and eternally worthy memory (l. 32v.) of His Imperial Majesty, merciful about her subjects, indicated the prescribed for non-confession on the villagers, the right to keep in the future until the decree, only confession to them all the time to fulfill it without fail, and how they are forced to confess in the future, whether by corporal punishment or something else, about that, make a decision in agreement with the Holy Synod.
Yes, in the year 722, on February 28, by the Decree of the Imperial Majesty and by the verdict of the Holy Governing Synod, what was instructed against the reporting points from the order of church affairs, about schismatics between the other in the paragraphs written below it is written :
To repair hidden and unrecorded splits in the same way as the decree ordered on March 2, 718, the name of His Imperial Majesty. Namely: to send the worldly to be sent to hard labor to secular commanders, and to send monks and nuns to monasteries under command, and whoever turns, to be received as it should be.
On schismatics hiding from payments, having corrected the unpaid over the years, give them as punishment to the civil court, and whoever turns, take them to the church and leave the unpaid.
(l.ZZ-35ob. skipped).
(l.36) In the protocol of the most holy ruling Synod, signed on July 26, 1731, it is written.
By decree of Her Imperial Majesty, the Holy Governing Synod, listening to the reports of the Church of the Three Hierarchs, Priest Ivan Fedorov, about the schismatics Afanasy Alekseev, Philip Trofimov, Philip Alekseev, Martin Alekseev, Philip Agapov, Filat Yudin, of which Philip Trofimov died in his trifle coldness. And Philip Agapov, on the exhortation of his priesthood, turned to the holy church and accepted both confession and the holy mysteries as true communion and did not want to be baptized by double-faced addition, and he recognizes the priest John Onago Philip as a true Christian, as he before God in holy church and everywhere, according to many of his exhortations, he swore. And the other four people mentioned above do not come to the admonition. Onago was ordered to oblige Philip Agapov, who turned to the holy church, in writing according to the Decree with strong confirmation, so that packs in such a superstition would not only be a clear view, but also not fall into thought and with those found in such (Zbob.) He did not use superstitions about that at all, and after taking from him, by decree, the proper obligation to release, and to the priest in which he is found, from observing him from the holy ruling Synod, send Decree. And about the above four people who have not submitted to the most holy church and oppose it, how it is commanded to deal with such people, having written out from the holy rules and from the state rules to offer rigorously for synodal reasoning.
Genuine protocol spelled out taco
Feofan Archbishop of Novgorod
Leonid Archbishop of Krutitsy
Joachim Archbishop of Rostov
Pitirim Archbishop of Nizhny Novgorod
Euthymius Archbishop of Chudovno
Hilarion Archbishop of Goritsky
Archpriest John Uspensky
Archpriest John of the Annunciation
F.796. Op.12. D.84. L.30-33, Zb-Zbob.
1~1 - written on the side of the main text.
2~2 - written on the side of the main text.
March 3, 1732. The tale of the archangel's cathedral secretary Alekseev about the Old Believers who fled from the monasteries
On March 3, 1732, in the office of the Holy Governing Synod of the Arkhangelsk Cathedral, the keyman Alekseev said: the patrimonial de of that cathedral to the village of Inyutina (which the village is in the Protopopovskaya section) peasants Philip Yudin, Afanasey Alekseev, who, by definition of the Holy The ruling Synod was sent to the monasteries to exhort and correct them: Yudin to Zlatoustov, Alekseev to Ugreshskaya and fled from those monasteries. And now they are found in the same village of Inyutina, about which he cannot truly show now. And he will immediately write about that, share the archpriest's to the clerk Nikita Petrov.
And if these schismatics are now found in that village, then after their expulsion to Moscow, he will announce it in the Synodal Office immediately. Alekseev, the clerk, had a hand in this tale.
F.796. Op.12.D.84.L.44.
March 8, 1732. From the journal of the Synodal
Offices about the escaped from the monasteries of Borovo Old Believers
(l.45) And according to the above-mentioned note from the case filed in the Synodal Office, which began on the filings of February 19, 1731 of the Arkhangelsk Cathedral, Protopope Jacob Mikhailov with the brethren and the patrimony of that Cathedral of Borovsky district of the village of Vorsina, the Church of the Assumption of the Most Pure Mother of God, priests Nikita Vasya- L'ev, Yakov Ivanov, about the schismatic peasants Makar and Aleksey Yakovlevs breeding in that patrimony of different villages with comrades of 23 people with wives and children, reports are written.
On the 22nd of February, according to the determination of the Holy Governing Synod, and according to those sent to the governor of Borovskoye Chebukov and the Paf-Nutiev Monastery to Archimandrite Dorofei, by Decree, six people from the aforementioned schismatics were sent to Moscow behind the guard, namely, the villages of Inyutina Afanasey Alekseev, Philip Trofimov, Philip Alekseev; the village of Koryakova Martyn Alekseev; the village of Yermolina Philip Agapov; village Kaurtsova Philip Yudin. And the aforementioned schismatics, Makar Yakovlev and his comrades, were announced in the voivodship report that they all fled before the arrival of those sent to them.
And the aforementioned brought schismatics in the Synodal Chancellery were interrogated, and in their interrogations they showed that they did not go to church to (l. 45v.) listening to divine singing, but pray in their homes and put the sign of the cross on themselves with two fingers addition, as their grandfathers and fathers prayed, and demanded that they be put in a double salary for that split.
And of these schismatics, Philip Trofimov, who was kept with his comrades in bread, died on June 16 of that year 731. 1 (It is dead, the schismatic where it is buried, that is uncleaned under the body) 1.
And another of the same schismatics, Filip Agapov, on the admonition of the three-hierarch priest John Feodorov, turned from schism to the holy church, and the other four people, following the repeated eve of another Kharitonian priest George, did not turn the exhortations from the schism, but desired to be in their former schism. colonial delusion. 2 (According to the Synodal, on July 26, the order of the one who converted, after taking the proper obligation, was ordered to release, and the priest in which he is found in the parish was sent a decree to supervise him, and this Agapov, as free and an obligation it was taken from him and the decree was sent to that priest, that does not appear in the file)2.
And on January 12 of this year, 1732, according to the definition of the synodal ony, the unconverted schismatics were sent to the monasteries: Philip Alekseev in Savin, Philip (l. 46) Yudin in Zlatoust, Afanasy Alekseev in Nikolaevskaya Ugreshskaya, Martin Alekseev in Perervyanskaya. And in those monasteries it was ordered to keep them in chains and in irons and in the labors of the monasteries under strong supervision, and to lead their schismatics in the church to every divine singing, and how it is possible to exhort them, so that, leaving their superstitious delusion, they committed appeal to the holy churches, and if they do not lag behind that of their schismatic superstition and God-opposing superstition and want to remain in their former stubbornness, then they will be declared that for such holy churches, opposition and non-conversion for the infliction of the Decree on state rights will be sent to them in the secular court of the little ones is due, and if they want to turn to the church, the saints will turn, and about their conversion and from those monasteries, the rector should send reports to Moscow to the remaining synodal members, according to which (l. 46ob.) they are baptized according to the rules of the saints and according to her Imperial Majesty by Decree to inflict without prolongation of time.
And on the same day of January 26, in the report of the Zlatoustavsky monastery, Archimandrite Spiridon, it is written:
The schismatic Filat Yudin, by the power of the Decree, was sent to that monastery by the force of the Decree, put in chains and glands and given under the guard of that monastery to the watchman Andrei Fedorov with such confirmation that he would protect that schismatic firmly and lead every day to every divine singing in church and would send to all sorts of monastic labors, and this aforementioned schismatic of that January 22 days, at the admonition (of that monastery), Evo Archimandrite, was very inclined to turn to the holy church, and in the church, with all that monastery, the brethren, after the morning singing of all having cursed the wicked schismatics and their opinionated faith on the question (l. 47), and after the divine liturgy, the antidoron accepted, and made the sign of the cross with a tremulous addition on himself, and began to be like a true faithful Christian, and he the archimandrite wanted to lead and approve her conversion to a better one, and then announce it to the most holy ruling Synod. And on the same day, on the 24th of the day at noon, at the second hour of the aforementioned monastery, the watchman Fyodor came and told him to the archimandrite that the aforementioned schismatic Yudin was chopping wood that day and at that work, allegedly, of that service in a chain it was impossible for him to fix it, and having been designated Yudin (at that work), he fled to the woodyard in the glands, but where, about that, he is unknown.
And interrogate the aforementioned watchman Andrei Fedorov in the synodal office. And he said: one de schismatic Filat Yudin, by order of that monastery of the authorities, was handed over to him under arrest bound in glands and in chains to bring him to church and for work, whom he Komarov kept under that arrest for a week and a He led the church of God to church singing and to monastic work, and on that day of January 24, from the onago schismatic, he removed Komarov’s chain for chopping firewood, because it’s impossible to chop firewood in a chain, and this schismatic without a chain in some glands chopped firewood . And on the 24th of the day, at half a day, he went away for his needs to the city, and that schismatic Yudin ordered to guard (l. 47v.) Wood yard, where this schismatic chopped firewood, of the same village of Spassky peasant Ivan Semyonov. And he was Koma-ditch in that city for an hour. Coming to that woodyard, he asked Evo Semenov about that schismatic Yudin, and he de Semenov announced to him Komarov that this schismatic Semenov had left him in the glands, and in what case, about that to Komarov he did not announce Semyonov. And he Komarov and him Semyonov searched for that leaked through the streets and could not find it anywhere, and then they announced that monas-tyr to the authorities about that leak, and he Komarov did not fix indulgences for the escape of that schismatic and did not take any bribes from him took.
Against the interrogation of the aforementioned watchman Andrei Komarov, the peasant Ivan Semenov additionally interrogated, and said: how did Komarov go to the city on the aforementioned January 24, and Semenov ordered the aforementioned schismatic Yudin, chained without a chain in the wood yard, then chopping firewood to guard, and he de evo and guarded for an hour and went for a short time to the bakery, and then Fyodor Nikitin, a Belets clerk of that monastery, took Ivan to the cellar to take beer and poured that beer into the valley and took it to another cellar. And how he came to that wood-yard and didn’t find that schismatic here, but how that schismatic (l. 48) left with glands, he didn’t see Semenov during the memorable absence, and after that soon the mentioned Komarov came from the city and that leaked schismatic Yudin, he Semyonov and him Komarov, were looking for in the monastery and through the streets, but could not be found anywhere. And then they announced that leak of that monastery to the authorities, but he, de Semyonov, did not let go of that schismatic and did not take any bribes from him for his vacation.
Against the interrogation of this Semenov of the same monastery, the Belets resident Fyodorov Nikitin interrogate him. And he said: on the 24th of the same Semenov, on the 24th, this Fedor took the bread to the cellar for pouring beer into the valley without knowing and without asking him that he then guarded the schismatic, and he de Semenov poured that beer into the valley , carried it to another cellar for a tray by the people who happened then, and at that hour Fedorov released Comrade Semenov, and how the aforementioned schismatic Philip Yudin left and who let him go, he does not know about Fedorov. But he Fedorov did not release that schismatic from him and did not take bribes from him for vacation.
Yes, on February 24, in the report of the Nikolaevsky Ugreshsky Monastery, hegumen Fedor was announced. The schismatic Afanasey Alekseev, who was sent to that monastery under the Decree, was kept under guard by a retired soldier (l. 48ob.) Ivan Lokov and was brought to the church for the liturgy for vespers and for matins, and on the 30th of January this schismatic during matins, throwing off his chain, running through the fence in the glands, and where he now finds himself is unknown.
And in the synodal office of the Archangel Cathedral, the dean Pyotr Alekseev announced a skaskoy.
The patrimonials of that cathedral in the Borovsky district of the village of Inyutina, (which is a village in the protopopic part), the peasants of the schismatic Filat Yudin, Afanasey Alekseev, who, by definition of the Holy Governing Synod, were sent out to exhort and correct them: Yudin they fled to Zlatoustov, Alekseev in Ugreshskaya from those monasteries. Now they are found in the same village of Inyutina, about which he cannot truly show now. And he will immediately write about this in the protopops' office to the clerk Nikita Petrov, and if these schismatics are now found in that village, then after their expulsion to Moscow, he will announce it in the synodal office immediately.
And on February 29, in the report of the Nikolayevsky Pervyansky monastery, hegumen Var-laam is shown.
Sent to that monastery under the Decree, the schismatic Martin Alekseev, according to many exhortations in that monastery (l. 49), wishes to reject the godly schismatic charm and unite the saints of the Orthodox Catholic Church, but without the permission of the most holy Synod a schismatic to the holy churches does not dare to join.
And against taking this schismatic Martin from the onago monastery to the synodal office and, at his request, to apply to the holy church by decree.
3Chancellor Mihailo Kozlovskoy3. F. 796. Op. 12. D.84. L.45-49ob.
1-1 - written on the side of the main text. 2-2 - written on the side of the main text. 3-3 - signed according to the sheets of the protocol.
From Sat. "Old Believers. History, culture, modernity". Issue 10, Moscow, 2004
Severe persecution could not exterminate the Old Believers in Kaluga - until the very 20s of this century, most of the local residents adhered to it. The old faith was stubbornly held by the inhabitants of the settlements of the Tikhonov Desert. During the years of Peter's persecution, the suburban Lavrentiev Monastery was a reliable refuge for Old Believer monks, where hegumen Karion was a secret adherent of the Old Believers.
The inclination towards the old faith was then strong even among those who formally submitted to the Nikonian spiritual authorities. It was from here, from Kaluga, in 1695 that the iconostasis and antimis were taken out of the Polish border, to the famous Vetka, which allowed the Old Believers to consecrate a new temple for the first time since the split of the church. This temple (in the name of the Intercession of the Most Holy Theotokos) made Vetka one of the main centers of the old faith for many years. The natives of Kaluga were prominent figures of the Vetka Church of the 18th century, the holy monk Theodosius and his brother Alexander, the ascetic elder Lavrenty, and many others. In the 19th century, with the establishment of the Belokrinitskaya hierarchy, it became possible to establish an episcopal see in Kaluga. And the ecclesiastical and social upsurge of the early 20th century significantly enlivened parish life, which in the past had been severely constrained by persecution. However, this revival was soon interrupted by the tragic events of the revolution and its consequences.
Tens of thousands of the Old Believer population, more than thirty churches, the first Old Believer schools - all this in the early 30s of the XX century. was destroyed or dispersed by the mortal onslaught of "dispossession", repressions and artificially induced famine. But even in this terrible time, the Kaluga diocese served the last service to the Church of Christ: in 1940, shortly before his death, the only Old Believer Bishop who remained at large. Sava Kaluga erected Bishop liberated from the camp. Irinarch of Samara as Archbishop of Moscow and All Russia, which saved the Old Believer hierarchy in Russia. Many districts and streets of Kaluga retain their old names, such as Kozhevniki, Kozinka, Zeleny Krupets, to this day. On the outskirts of the ancient city center, on the steep bank of the Oka, there is a church called Znamenskaya, which is on Zelenaya (Green is the name of a local spring located near the Oka, which has long been considered the cleanest in Kaluga).
In the inventory of 1626, the temple is called "a church in the name of the great martyr Varvara with the Nikolsky chapel behind the old prison." In the 17th century it was a rich church that owned the largest amount of land in Kaluga - 1600 square sazhens. In 1685, the church suddenly changed its name, and the inventory already mentions Znamenskaya, which is on Zelena, with a chapel of the Great Martyr Barbara. At that time the church was wooden, with five bells. The stone church was built instead of the wooden one in 1720 with the money of the merchant Lanin and other parishioners. It is well preserved in its original form. Five domes crowning the temple, a three-apse altar, a low hipped bell tower, an asymmetrically attached chapel, and at the same time some grace and regularity of individual parts of the building represent a transitional step in architecture from ancient buildings of the Russian style to buildings of the late 17th and 18th centuries. Here is how the Church of the Sign is described by D.I. Malinin in his book "The experience of a historical guide to Kaluga and the main centers of the province" (Kaluga, 1912). “Five chapters crowning the church; a three-apse altar, with a portico on the middle apse, standing on two Doric columns, far from one another; pictorial representation in the pediment of the portico; pyramidal low, primitively placed bell tower; asymmetrically and incorrectly attached aisle on the right side of the church; and at the same time, some grace and regularity of individual parts of the building represent a transitional stage in architecture from the ancient buildings of the Russian style to the buildings of the 17th and 18th centuries. The architecture of the bell tower, despite the simultaneous construction with the church, is more ancient. It is noticeable that the bell tower was copied entirely from some ancient original, since the bell tower at that time, as can be seen from the simultaneous St. George's "behind the top" church, was built higher, and the pyramidal roofs became sharper.
There are few external decorations at the Church of the Sign; only on one tier of the bell tower there are small niches in which there are small heads of stucco angels; but there is reason to believe that at the beginning of its existence the whole church was painted with multi-colored colors; the remains of this coloring are quite well preserved on church domes and on the roof of the bell tower. The design of the vaults is ancient; the dome of the church inside is beautifully carved and painted in the Russian style ... The vaults of the meal rest on a large quadrangular pillar, forming two arches and thus serving to separate the meal from the chapel of the Great Martyr Barbara. The column is decorated with wooden carvings in the Russian style and icons of rather ancient iconography. The temple operated until 1937, and in December 1941 the church was in the center of the battles for the liberation of Kaluga from occupation, but, thank God, survived. In Soviet times, the temple was used as a warehouse for textile products. Old-timers recall that after the church was handed over to the Church, it was difficult to clean out the layers of hardened drying oil. In some places the floor was sagging, the plaster crumbled both inside and outside. Naturally, external decorations and colors, icons and elements of interior decoration have not been preserved. In 1960, the Church of the Sign was recognized as a monument of architecture and urban planning of republican significance (Decree of the Council of Ministers of the RSFSR dated August 30, 1960 No. 1327).
At the same time, some work was carried out to preserve the temple, including the bell tower and domes covered with iron. After the temple was closed in the thirties, local Old Believers had to adapt one or another private house for service. Immediately before the transfer of the temple to the Kaluga Old Believer community, prayers were held in the small St. Nicholas Church on the outskirts of the city (2nd Klevka St.): only the cupola with a cross, placed on an ordinary gable roof, distinguished the temple from neighboring buildings. On major holidays, worshipers were forced to stand outside due to crowding. In March 1989, the Kaluga Regional Executive Committee granted the persistent petitions of the Old Believer community to provide it with a more spacious prayer building. On March 2, 1995, the church was consecrated by His Grace Alimpiy, Metropolitan of Moscow and All Russia, co-served by Archpriest Leonid Gusev, Priest Valery Ostashenko, and Reader Vladimir Protkun. It was decided to leave the main temple as Znamensky, in honor of the Sign from the icon of the Most Holy Theotokos in Veliky Novgorod. The chapel was consecrated in the name of St. Nicholas. Later, the city authorities returned the ancient name of Znamenskaya Street (in Soviet times - Sverdlov). Archpriest Markel Kuznetsov (1893–1988) Born in the village of Dvortsy, Kaluga Province, into a peasant family. At the age of six, he lost his father. In 1901 he entered the local elementary school, where he completed three classes. Learned the trade of the spinner. In 1909 he moved to Kaluga, studied church reading and singing at the local church of St. Nicholas at the Moscow Gates. In 1912, Bishop was ordained. Kaluga and Smolensky Pavel to the rank of deacon to the church of St. Nikola. From 1919 to 1921 was in the rear militia of the Red Army, in the Kaluga battalion, then in a workers' regiment in Moscow.
After demobilization in 1923, he was appointed priest to the church of St. Nicholas at the Moscow Gates, Bishop. Petrogradsky Gerontius (Lakomkin). In 1933, Fr. Markel was arrested and sentenced in Smolensk to five years in the camps. At first he served time on the construction of the Moscow-Volga canal, then was transferred to one of the camps of the Jewish Autonomous Region. In 1937 he was released ahead of schedule. Priest in Kaluga at home. During the war years (1941-1945) he was the commander of an air defense emergency recovery platoon. In 1946, with the direct participation of the Kuznetsov family, an Old Believer church was revived in Kaluga. It was consecrated in the name of St. Nikola. From the outside, it looked like an ordinary house. After its demolition in the late 1970s. together with parishioners. Markel revived another temple, in which a chapel was consecrated in the name of St. Nikola. Events of the Parish Particularly revered holidays are the memory of St. vlmts. Barbarians and St. rights. Lavrenty, miracle worker of Kaluga.
subject of the Russian Federation as part of the Central Federal District. Territory approx. 29.9 thousand sq. km. Center - Kaluga. The region is located in the center of the East European (Russian) plain, in the upper reaches of the Oka; borders on the west with the Smolensk region. , in the north with Moscow, in the east with Tula, in the southeast with Oryol, in the south with Bryansk region. Rivers K. o. belong to the Volga and Dnieper basins, of which the largest are Oka, Ugra, Protva, Shan, Ressa, Sukhodrev, Serena, Zhizdra, Bolva, Snopot. On the territory of the region there are the reserve "Kaluga Zaseki", the nature reserve "Tarusa" and the national park "Ugra". Population 1010.93 thousand people (2010); national composition: Russians - 93.1%, Ukrainians - 1.6, Armenians - 1, Belarusians - 0.5, Tatars - 0.4, Azerbaijanis - 0.4%, etc.
History, administrative structure
In ancient Russian era Kaluga region was ethnically heterogeneous. Along with the autochthonous population - the Baltic in its most part and the Finno-Baltic in the north. areas (basin of the Protva River), which left monuments of the Moshchinskaya and Dyakovo cultures, in the con. I millennium A.D. representatives of 2 large Eastern Slavs appeared here. tribal associations - Vyatichi and Krivichi. For some time the Vyatichi paid tribute to the Khazars, under Prince. Svyatoslav Igorevich became dependent on the Kievan princes. However, difficult geographical conditions made this dependence weak. According to a number of authors, the final conquest of the Vyatichi took place in the 2nd half. XI century., After the campaigns of the book. Vladimir (Vasily) Vsevolodovich Monomakh, when the governors of the Kiev prince appeared among the Vyatichi. In the XII century. apparently, the border of Chernigov, Smolensk and Rostov-Suzdal principalities passed through the territory of the Kaluga Territory, most of the region turned out to be part of the Chernigov possessions. In the XIII century. on the territory of modern K. o. there were several small principalities: Kozelsky, Mosalsky, Vorotynsky, Tarussky, Mezetsky (Meshchovsky), etc. During the mong. Invasion stubborn resistance to the troops of Batu was put up by the inhabitants of Kozelsk. According to chronicles, the siege of the city lasted 7 weeks. Capturing the city with difficulty and suffering heavy losses, the Mongols killed all the surviving inhabitants, the city was destroyed to the ground and called the "evil city". Archaeological data match the territories of modern. and chronicle Kozelsk is not confirmed.
In the XIV-XVI centuries. K. o. was under the rule of the Moscow Grand Duchy and the Grand Duchy of Lithuania. The border passed along the Oka and the Ugra. To the south was the "notch line" - a system of fortifications against the raids of the Crimean Tatars. During this period, many settlements of the Kaluga region became major defensive centers. The first mention of Kaluga in 1371 in the charter of the Lithuanian led was connected with the confrontation between the Moscow principality and Lithuania. book. Olgerd. In 1480, on the banks of the Oka and the Ugra, a “standing on the Ugra” took place, which put an end to the Mongol-Tatars. yoke in Russia.
During the Time of Troubles, Kaluga became one of the centers of the uprising of I. I. Bolotnikov. From Dec. From 1606 to May 1607, the siege of the Kaluga fortress, occupied by the rebels, continued by the tsarist troops. With the help of a tunnel, the rebels managed to blow up the siege structures and after the defeat of the tsarist troops on the river. Pchelne (now Pelna) lift the siege. From Kaluga Bolotnikov went to Tula. In the spring of 1610, a small detachment under the arms. book. M. K. Volkonsky, defending Pafnutiev Borovsky in honor of the Nativity of the Blessed. Virgin Mon-ry, offered fierce resistance to the detachments of False Dmitry II. After the betrayal of the voivode Y. Zmiev and A. Chelishchev, the monastery was captured, the garrison and the inhabitants hiding there were killed. Dec. 1610 Kasimov Prince. P. Urusov killed False Dmitry II near Kaluga. In 1610-1618. The Kaluga region was repeatedly subjected to the ruin of the Polish-Lithuanians. detachments of Y. Sapega, A. Lisovsky, S. Chaplinsky and P. Opalinsky, the Cossacks of Hetman P. K. Sahaydachny.
When Russia was divided into provinces in 1708, the Kaluga lands became part of the Moscow, Smolensk and Kiev provinces. In 1719, under the new lips. division of Kaluga became the center of the province, which included Medynsky district. and the cities of Odoev, Vorotynsk, Meshchovsk, Przemysl, Mosalsk, Kozelsk, Serpeisk and Likhvin. With the era of imp. Catherine II Alekseevna is associated with great changes in the life of the Kaluga region. Kaluga was rebuilt according to the general plan, county towns received coats of arms. The Empress visited Kaluga in 1775. 24 Aug. 1776 was followed by a decree of Catherine II on the formation of the Kaluga governorate, consisting of 12 districts; The grand opening of the viceroy took place on January 15. 1777 Based on the decree of the imp. Paul I dated 12 Dec. 1796 "On the new division of the state into provinces" Kaluga Province was formed. consisting of 9 counties: Borovsky, Zhizdrinsky, Kaluga, Kozelsky, Medynsky, Meshchovsky, Mosalsky, Przemyslsky, Tarussky. In 1802, the Likhvinsky and Maloyaroslavets uyezds, abolished in 1797, were restored. The province remained within these boundaries until 1920.
During Patriotic War 1812 Kaluga played a strategic role. After the capture of Moscow by the French, it became an important rear base, where food supplies were located, hospitals were set up, and a militia was formed. In the battle of Tarutino, Russian. troops defeated the vanguard of the French. army under the command of I. Murat. Partisan detachments, including army ones, operated in the province. Oct. In 1812, Napoleon began to move from Moscow to Kaluga, hoping to replenish supplies here, but during a fierce battle for Maloyaroslavets he was stopped and turned to the devastated Smolensk.
In 1897 in the Kaluga province. 1,132,843 people lived, in 1916 - 1,567,242 people; Orthodox population. confession was approx. 96% of the inhabitants of the province.
In 1920 Zhizdrinsky u. became part of the newly formed Bryansk province., in 1922 Yukhnovsky district. Smolensk lips. was transferred to the Kaluga province. In 1929 Kaluga province. abolished, its territory was divided between the Moscow and Western regions. Since 1934, Kaluga was part of the Tula region. In 1941, the territory of K. o. was occupied by German troops. During the counter-offensive near Moscow on December 30. 1941 Kaluga was liberated, some areas of the K. o. were occupied until the summer of 1943.
On July 5, 1944, the Kaluga Region was formed, territorially different from the Kaluga Gubernia. In to. entered Yukhnovsky district, formerly. Likhvinsky departed Tula region. K. o. when formed, it was divided into 27 districts: Babyninsky, Baryatinsky, Borovsky, Vysokinichsky, Detchinsky, Dzerzhinsky, Dugninsky, Duminichsky, Zhizdrinsky, Iznoskovsky, Kaluga, Kirovsky, Kozelsky, Kuibyshevsky, Lyudinovsky, Maloyaroslavetsky, Medynsky, Meshchovsky, Mosalsky, Peremyshlsky, Spas- Demensky, Sukhinichsky, Tarussky, Ugodsko-Zavodsky, Ulyanovsky, Khvastovichsky and Yukhnovsky. In the beginning. 50s 20th century Lev-Tolstovsky and Ferzikovsky districts were formed. The most important events of the postwar period in K. o. began the launch in 1954 of the world's first nuclear power plant and the construction around it of the city of Obninsk - a major scientific center, which in 1956 received the status of a city of the region. submission. In 1959-1974. in the territorial adm. the division of the region has undergone changes. Currently, K. o. divided into 24 districts (Babyninsky, Baryatinsky, Borovsky, Dzerzhinsky, Duminichsky, Zhizdrinsky, Zhukovsky, Iznoskovsky, Kirovsky, Kozelsky, Kuibyshevsky, Lyudinovsky, Maloyaroslavetsky, Medynsky, Meshchovsky, Mosalsky, Peremyshlsky, Spas-Demensky, Sukhinichsky, Tarussky, Ulyanovsky, Ferzikovsky , Khvastovichsky, Yukhnovsky) and 2 urban districts, has 22 cities, 7 urban-type settlements, more than 3 thousand rural settlements.
Religion
In 2012 in K. o. there were 218 religions. organizations, including 167 communities of the Russian Orthodox Church, 2 Old Believer communities, 5 communities of the True Orthodox Church, 4 communities of the Russian Orthodox Catholic Church, 2 communities of the Roman Catholic Church, 33 Protestants. org-tion, 2 muslim. and 3 Jewish communities.
Christianity on the Kaluga land spread from the XII century. Between 1113 and 1123 ssmch preached here. Kuksha, killed by pagans near Serensk (now the village of Meshchovsky district). In the XIII-XV centuries, when settlers from the Kievan Rus devastated by the Mongols settled in many. Vyatichi cities, Orthodoxy took root in the Kaluga land. In the XV-XVI centuries. Numerous monastic cloisters appeared here, of which the Pafnutiev Borovsky Monastery, created by St. Paphnutius in 1444. In the 19th century. one of the most influential spiritual centers in Russia was founded, according to legend, in the XV century. Optina in honor of the Entry into the Church of St. Virgin is empty. In the XVI century. The Russian Church in the face of saints glorified the saints of God, who shone in the Kaluga region, the Monks Pafnuty Borovsky and Tikhon Medynsky, blzh. Lavrenty of Kaluga, holy fool for Christ's sake. The largest event of the XVII century. was a split in the Russian Church, which had a huge impact on the life of the region, which became one of the centers of the Old Believers. In 1748, in the house of the landowner V.K. Khitrovo in the village. Tinkovo, near Kaluga, the Kaluga Icon of the Mother of God was found.
An independent Kaluga and Borovsk diocese was opened in 1799, it included 692 churches, 4 male. monastery (Pafnutiev Borovsky, Kaluga Lavrentiev, Pokrovsky Dobry and Lyutikov Trinity), a women's monastery (monastery in Kaluga in honor of the Kazan Icon of the Mother of God) and 3 supernumerary monasteries (Optina empty, Tikhonova empty, Meshchovsky in the name of Great Martyr George mon-ry). The 19th century was the heyday of eldership in Kaluga monasteries, especially in Optina empty.
Old Believers. A significant part of the population of the Kaluga region did not accept the liturgical reform of Ser. XVII century, many fled here. opponents of the reform from Moscow. Borovsk became a major center of the Old Believers, the foundation of which was laid by the Old Believer teacher Avvakum Petrov, twice exiled to the Pafnutiev Borovsky Monastery in 1666-1667. The conditions of his detention were facilitated thanks to the intercession of the son of the Kaluga governor I. B. Kamynin. The sermon of the disciple of Archpriest Avvakum, Fr. Polyeuctus, after. burned with 14 students. Kng. E. P. Urusova and noblewoman F. P. Morozova were kept in Borovsk in an earthen pit, where they died in 1675. In the beginning. 18th century The abbot of the Kaluga Lavrentiev Monastery Karion gave shelter to the Old Believers, and there were many Old Believers in the monastery Tikhonov Sloboda. During this period, one of the prominent figures of the Beglopopovshchina, Theodosius (Vorypin), visited Kaluga, who accepted the Kaluga priest into the Old Believers. Boris. In the 2nd floor. XVII-XVIII centuries. Old Believers lived in Borovsk, Kaluga and in the Bryn forests (on the banks of the Bryn River), to the end. 18th century the Bryn sketes ceased to exist. (By the turn of the 17th and 18th centuries, the appearance of atypical burials revered by the Old Believers in the Kaluga forest (now within the boundaries of Kaluga) is attributed to the boulders. The burials discovered by archaeologists date back to the 2nd half of the 18th - 1st half of the 19th century. The presence of boulders over the graves contradicts the version of a secret burial, archaeologists explain the particular position of the skeletons by the ritual of swaddling the dead.)
Beginning 19th century was marked by 2 important changes in religion. the life of the province. In 1800, parishes of the same faith appeared in Kaluga (see Edinoverie). Condescending attitude towards the Old Believers imp. Alexander I Pavlovich allowed them to build many chapels and convert the cemetery chapel in Borovsk into a church (1817). The Old Believer communities were strengthened in Sukhinichi and the Linen Factory. There was no shortage of fugitive priests - only during the reign of imp. Alexander I, 52 Kaluga clerics joined the "old faith". In the forests of Zhizdrinsky lived old believer monks. Despite the complaints of the dean, in Borovsk, Old Believer services were held openly, which was explained by the dependence of the authorities on the local merchants, who were almost entirely Old Believers. During the reign of the imp. Nicholas I Pavlovich, the persecution of the Old Believers intensified, for some time they were forced to travel to Tula for prayer.
The appearance of the Belokrinitskaya hierarchy radically changed the life of the Old Believers. The first community in the Kaluga province, where the priests of this hierarchy appeared, was the community in the village. Tarakanovka Medynskogo u. Some Old Believers questioned the truth of the "Austrian" priesthood, but soon the Belokrinitsky hierarchy spread widely in the Kaluga province, which was facilitated by the proximity of Moscow, where Bishop was located. Anthony (Shutov), who actively ordained priests of the "old faith". In 1880, the Kaluga diocese of the Belokrinitsky hierarchy was created, the first chair was headed by Theodosius (Bazhenov; 1880-1885) with the title "Bishop of Borovsk and Kaluga", his successor Bishop. Jonah (Aleksandrov; 1898-1912) was already titled "Bishop of Kaluga and Smolensk". The last Old Believer bishop of Kaluga and Smolensk was Sava (Ananiev; 1922-1945). In Borovsk and der. The palace (now the village of Palaces of the Dzerzhinsky district) was also inhabited by adherents of Luzhkov's consent.
In the beginning. 20th century in Borovsk, the Old Believers were the mayor, members of the city council, owners of schools, banks, almshouses, commercial and industrial establishments. Of the inhabitants of the city, 70% were Old Believers. After the publication in 1905 of the manifesto "On the strengthening of the principles of religious tolerance", the Pokrovsky Cathedral was built in Borovsk. The Old Believer Bishop of Kaluga was a “district” (see “District Epistle”), while in Borovsk there was a “non-district” bishop Tarasy. In 1907-1911. in with. River area of Maloyaroslavets at the expense of the brothers-manufacturers Vasily, Fedor, Kirill and Vikula Sergeevs, a stone church was built in the name of St. Nicholas, consecrated by the Old Believer Bishop of Kaluga and Smolensk. Jonah.
In present time, there are Old Believer communities in Kaluga, Borovsk, in the Maloyaroslavetsky district, in the village. Voloe and der. Gavrilovka, Kirovsky district. In Borovsk there is an Old Orthodox Pokrovsky monastery. The communities in Kaluga and Borovsk belong to the Russian Orthodox Old Believer Church (the Belokrinitskaya hierarchy). There are also several Bespopovtsy groups in the Kirovsky district.
True Orthodox Christians and former. ROCOR communities on the territory of the K. o. In the 90s. 20th century in Kaluga and Tarusa there were communities of the Russian Orthodox Church Outside of Russia (ROCOR), a brotherhood of St. Job Pochaevsky. All these org-tion to the beginning. 2000s disintegrated, partly their flock made up the Kaluga diocese of the True Orthodox Church of Raphael (5 communities) and the Kaluga-Obninsk diocese of the Russian Orthodox Catholic Church (4 communities). Former Andrey Sidnev, headman of the Kaluga parish of ROCOR, in 1997 organized in Kaluga an unregistered "catacomb" community of one of the Greek. old style jurisdictions. In 2012, St. Philaret's Church was built in Kaluga under the jurisdiction of the "Synod of Bishops" of one of the branches of ROCOR under the direction of. "Archbishop" Vladimir Tselishchev. Unregistered group numbering several. dozens of people, also has a home chapel in Kaluga in honor of the Iberian Myrrh-streaming Icon of the Mother of God.
Roman Catholic Church. In the 2nd floor. XVIII - 1st half. 19th century on the territory of modern K. o. exiled Poles appeared, among whom were clerics. In 1768, the Bishop of Krakow "with his comrades" was exiled to Kaluga, they stayed here until 1772. In 1869, a Catholic church was opened in Kaluga. chapel in a private house on Dvoryanskaya st. (now Suvorov St.) and a parish was created in the name of the Great Martyr. George the Victorious. In 1880, the Catholic. the community bought a house in Kukovy per. (now Pervomaiskaya St., 6), later rebuilt as a church. The main shrine of the parish was the list of the Czestochowa Icon of the Mother of God, revered as miraculous. The community consisted of up to 1.5 thousand people. civilians, ca. 700 military. The temple was closed in 30s 20th century The revival of the Roman Catholic community in Kaluga began in the 1990s. XX century., Since 1993, the community has been administered by the Franciscan order. Since 1996, a small temple has been operating in the name of the Great Martyr. George and Francis of Assisi. In 2006, St. Clement's Catholic Church was formed. the arrival of the Byzantine. ceremony in Obninsk; this parish does not have a permanent building, its members gather in apartments.
Protestant churches, denominations. In 1863 in Kaluga, in Chernovsky per. (now Vilonova street), a small Lutheran was built. church. The community consisted of almost 100 people, mostly Germans. Since the 90s 20th century in the city of Balabanov there is a community of the Evangelical Lutheran Church.
In the 19th century in Kozelsky communities of Molokans were noted, in Kaluga - groups of “Vozdykhanets” who separated from the Molokans. In the 80-90s. 19th century Khlysty and eunuchs lived in Tarusa, Kozelsky, Meshchovsky and other counties. From the beginning 90s 20th century in the village Vorotynsk, Babyninsky district, there is a community of Molokans, in 2007 it was deregistered as a religion. organization and moved to the position of religions. groups. Part of the community is made up of Molokans who came from Azerbaijan.
In con. XIX - beginning. 20th century Stundism spread in the province, which transformed into Baptism (see Art. Baptists). In Kaluga, Obninsk, Maloyaroslavets, Balabanov and Sosensky, 7 organizations of Evangelical Christian Baptists are registered. In 2007, the Kaluga community of Evangelical Christian Baptists (ECB) celebrated its 90th anniversary.
The New Apostolic Church has 2 registered communities in Kaluga and Obninsk.
Church of Jesus Christ of Saints last days(Mormons) has been operating in Kaluga for a long time, missionaries from the USA are involved.
Jehovah's Witnesses have on the territory of K. about. one registered org-tion, but communities exist in many. settlements are active.
Islam. From con. 18th century a large number of Muslims end up in the Kaluga province. as exiles or prisoners of war. Among them were major political figures, such as the last Crimean Khan Shagin-Girey, Sultan of the Bukey Horde Arigazi-Abdul-Aziz (Arungiz Abdulgaziev), Imam of Dagestan and Chechnya Shamil, Khiva dignitaries divan-begi Magomed-Murad and Yesaul-Bashi Rakhmetulla. From the 2nd floor. 50s 19th century in the province (mainly in county towns), under the supervision of the police, the exiled highlanders of the Caucasus lived, their number in the beginning. 20th century was approx. 100 people An important page in the history of the Kaluga region was the expulsion here in 1912 of influential Sufi sheikhs (see Sufism) Bamatgirei-hadji Mitaev, Batal-hadji Belkhoroev, Sugaip-mulla Goisumov, Chimirza-hadji Khamirzaev and others. Their followers and descendants are still live in the North-East. Caucasus, among them there are legends about the stay of sheikhs in Kaluga. Permanently residing in the province of Muslims in con. 19th century there were approx. 170 people, mostly Tatars.
In present time the Shiite branch of Islam (see Shiites) in K. o. professed by Azerbaijanis who have registered national-cultural associations and unofficial. religious leaders. The Sunni direction (see Art. Sunnah) is represented by both the Hanafi (Tatars, immigrants from Central Asia) and the Shafiites (natives of Dagestan, Chechens, Ingush). There is information about the existence of groups of followers of Sufism.
In 2001, a Muslim was registered in Kaluga. org-tion "Sunna", part of the Spiritual Board of Muslims of the European part of Russia (DUMER). It unites part of the Muslims of the North. Caucasus, Russian Muslims and some Tatars living in the region. center. A prayer house was built. In 2010, Muslims were registered. community of Maloyaroslavets. Its head is appointed officer. DUMER representative for K. o. The community belongs to the Hanafi madhhab, the religion gravitates towards it. a group of Muslims in Obninsk. The Maloyaroslavets community unites mainly Tatars and natives of Cf. Asia (including labor migrants), there is a prayer house.
Judaism. The number of religions Jews in Kaluga in 1912 were estimated by contemporaries at 150 people, traditionally many (up to 200 people) Jews were among the lower ranks of the Kaluga garrison. There was a hired prayer room, but it could accommodate approx. 70 people, an additional room was rented during the holidays. In 1913 on Maslennikovskaya st. (now Dzerzhinsky Street) a synagogue was opened, built on a site donated to the community by the Kaluga merchant A.S. Lazarevich. In Soviet times, the synagogue was closed. In 1999, the Kaluga Evr. the community is run by the Federation of Jewish Communities of Russia (FEOR). In 2002, the charitable organization "Hesed-Daaga" began to work under it, there is a children's Sunday school. In 2009, the Kaluga Evr. united community "Gathala" of the Congress of Heb. religious communities and org-tions of Russia, which included part of the former. members of the Society of Modern (Progressive) Judaism of Kaluga, which ceased to exist in 2010. Both org-tion claim the building of the former. synagogue, where the Kaluga region is now located. School of culture and arts. The Jewish community as part of the FEOR operates in Obninsk.
Buddhism. From the 2nd floor. 2000s in the Ferzikovsky district there is an unregistered group of Buddhists, consisting mainly of visitors, many of whom permanently reside outside of Kosovo.
New religious movements. important role in religion. life K. about. plays the Union of Slavic Communities of the Slavic Native Faith. Founded in 1997, it unites more than 10 organizations in Russia and neighboring countries; the former head of the "Union ..." - the head of the Kaluga community V. S. Kazakov, the author of religions. teachings. The community has developed a cycle of holidays and a system of rituals, there are winter and summer temples. A center for Dianetics and Scientology has been operating in Kaluga for more than 10 years. The region is home to a small number of followers of Falun Dafa, Sahaja Yoga, New Age, Joy, Baha'i religions, there is a community of Sri Chin Moy, theosophical communities "Helios" and "Urania", t n. Mother of God Center (unregistered group in Obninsk). In 2010-2011 the new religion was active. a community registered as a private company "Center" Rozhana "" and created a settlement in the Maloyaroslavetsky district; its leader was convicted in 2012 of attempted murder. In the 90s. 20th century in to. the "White Brotherhood" became widespread, to the beginning. 2000s his activity has faded.
The “Anastasian” movement was registered in the region as a non-profit partnership “Ark” (since 2003, the village of Ilyinskoye, Maloyaroslavetsky district), in 2006 it also registered the non-profit partnership “Svetlodar”. In 2005-2010 there were "ecological settlements" of the followers of the movement in the Maloyaroslavetsky and Dzerzhinsky districts, similar settlements are being created in the Kozelsky and Kirovsky districts. Following. amorphous philosophical and religious. the foundations of the movement in such settlements unite people with different worldviews - from those close to paganism to those close to Christianity.
Arch.: GA Kaluga region. F. 32. Op. 13. D. 703. Vol. 1; GAKO. F. 62. Op. 6. D. 559-560, 562; There. F. 62. Op. 7. D. 166-167, 1028.
Lit .: Malinin D. I. Kaluga: Experience ist. travel in Kaluga and the main centers of the province. Kaluga, 1912, 1992; Morozova G. M. Kaluga: Walks in old Kaluga. Kaluga, 1993; Religion, freedom of conscience, state-church relations in Russia: Ref. / RAGS. M., 1997. S. 233; Boldin I. V. and others. Archeology of the Kaluga region. Kaluga, 1999; Voshchenkova N. S., Gusev A. A., Pisarenko I. S. Church and state: Kaluga diocese in the synodal period of the development of the Russian Orthodox Church. Kaluga, 2000; Kaluga Encyclopedia: Ref. Kaluga, 2000; Beresnev I. A., Krasin V. M. Social activity of religious associations in the Kaluga region. // State-confessional relations in the regions of Russia: Experience of social. partnership and prevention relig.-watered. extremism: Mat-ly Vseros. scientific-practical. conf., 8-9 Feb. 2008 M., 2008. S. 227-232; Zubov D. Yu. Peoples of the East and the Kaluga Territory: Muslim exiles and prisoners of war in the Kaluga province. in the 2nd floor. XIX - beginning. 20th century Kaluga, 2009; Islam in Central Europe. parts of Russia: Encycl. vocabulary. M., 2009. S. 103-104; Krasin V. M. Expulsion from the Caucasus of the Sufi sheikhs of the qadiriyya tariqa: (According to the materials of regional archives) // East: Afro-Asiatic Societies: History and Modernity. 2010. No. 4. P. 134-138; Putsko V.G. Temples of Kaluga according to church inventory data of 1800 // Mat-ly nauch. conf., dedicated 90th anniversary of the State. archive of the Kaluga region. Kaluga, 2010, pp. 455-477; “This temple, in its splendor, can be placed along with Moscow”: To the 100th anniversary of the Nikolskaya Old Believer Church in the village. Porechye Maloyaroslavetsky district, Kaluga region. Kaluga, 2011.
K. V. Mikhailov
“Man is born to suffer”... but also to joy too. Such joy was brought by Viktor Bochenkov's book "The Old Believers of the Kaluga Territory" (Rzhev, 2014). We already had to get acquainted with the works of the author about the Kaluga Old Believers. “Years and parishes” and “To the prison castle on demand” can be read on the Samara Old Belief website. The new book differs not only in the large amount of material. It has an unusual beginning - as many as three prefaces! There are applications and a handy reference tool, which included, in particular, a list of illustrations, an index of geographical names and a name index. The last page of the cover says about the author, they say, a historian and literary critic, while information about the author is extremely scarce. Modestly.
From other sources, you can find out that Viktor Bochenkov graduated from the Literary Institute. A.M. Gorky. It is the combination (in one person) of a historian and a writer that makes the book unique in its own way. Here are the memoirs of the author himself, and the memoirs of those Kaluga residents with whom Bochenkov, as a local historian, had to communicate. Here is the dry language of archival documents, which the author does not try to comment on - they speak for themselves. The genre of the book is very complex, as the annotation warns: "the book is a fusion of an essay, annals, an encyclopedic dictionary." But to feel how organic this fusion is, of course, you need to read it yourself.
In the first preface of How This Book Began, we read not so much a historian as a writer. In the 1990s the author, "young and single", in his own words, went "on a business trip" to the collective farm from the factory. Since this all started. He went from the village hostel to "see the ruins", and got so carried away that he traveled all over the Kaluga region. Reading Victor, I involuntarily recalled the epithet "fragrant prose", said about the work of another author. But I would like to attribute these words to the prose of Viktor Bochenkov.
He has, for example, a purely Gogolian plot with an imp harnessed to a rural seed drill lying in a dilapidated church: cranes and magpies. After examining the ruins of the church, Victor heads for the exit. “Suddenly I hear a rustling behind me.” This white dove soared under the dome of the temple and disappeared. “It is white, not gray, of which there are a dime a dozen everywhere.” No, dear reader, the author of the book is not prone to exaltation and exaggerated mysticism. It only “seemed strange” to him that the dove appeared after a dream of demonism with a seeder. However, he is aware that "if it were not for that white dove, this hobby would not have arisen" - a passion for the topic of the Kaluga Old Believers.
In the description of trips around the Kaluga region, I heard echoes of Soloukhin's "Vladimir country roads". But if Vladimir Soloukhin came up with a “naughty thought” whether to go on foot, then Viktor Bochenkov had to unwillingly give up hope on a bicycle and drag it on himself along the “sticky clay porridge”. “I didn’t ride a bike, but he rode me,” the author sadly ironically. Writers are similar in their love for road maps, although their goal is different. Victor searches the maps for the "crosses" that mark the churches. All area maps are “made for spies,” he jokes. What is Bochenkov’s answer to Berdyaev’s question, “What did the Lord think about Russia?” “All this is my land. And these ruins are my inheritance... My paths, which I marked out and opened by me, were the paths to myself.”
In the second preface, "Two Churches - Two Peoples", Victor discusses the true meaning of the word "schism", the concept of "Old Believers" and makes several comments about the history of the Old Believers. Speaking about the schism, the historian writes: “... The Church was divided, and if you like, the people themselves were divided, a “two peoples” arose; "the word is wild", but it reflects the essence of the situation. It is about this “parallel” people, if I may say so, that the book is trying to tell us.
In the third preface, Viktor Bochenkov outlines the places of compact residence of the Old Believers of the Kaluga province: Zhizdrinsky, Kozelsky, Medynsky districts, Borovsk. The author, in passing, throws the reader Interesting Facts like nuts. For example. In the middle of the 19th century, a whole parish of the Sukhinich Edinoverie Church, along with a priest, joined the Old Believers. “The case is unique,” the author notes. Or a fact that somehow I never had to think about. In addition to the fact that Borovsk is associated with the exploits of martyrs for the old faith - Archpriest Avvakum, priest Polyekt, boyar Morozova and Princess Urusova - Borovsk is also the birthplace of the famous Old Believer collector, antiquary and collector of books Tikhon Fedorovich Bolshakov. In conclusion, I will make an obvious conclusion: V.V. Bochenkov writes in the first preface as a prose writer, in the second as a historian, and in the third as a conscientious local historian. A very good introduction to the subject.
It is not easy to write a review of such a book as "Old Believers of the Kaluga Territory"! It contains the difficult fates of people who once lived on Kaluga land, who honestly worked and gave their lives for their faith. It is difficult to read in places - these are the places that talk about trials, prisons and executions. However, despite the horror of the repressions, it is told about them almost dispassionately. Only the retold memories of the descendants of the executed Old Believers betray the author's excitement. But even these difficult details do not bring a feeling of green melancholy to the book. Rather, it turns out, like in Pushkin - "my sadness is bright" ...
I liked what Father Evstratiy said in the chapter "The Good Warrior". Accused of anti-Soviet agitation, he retorted: “Everything that happens in the country follows the Holy Scriptures. You can't get away from this, as God pleases. Therefore, people must patiently endure all hardships in a Christian way and humble themselves ... Everything is in the right hand of God: both power, and the fate of countries, and human life ... ”This is a punishment and edification for us, the current one. And that bright sadness with which Bochenkov conveys words and news from the past speaks of the spiritual world that lives in the heart of the author.
In annotations to books, it is customary to write about who it is intended for (“for students, graduate students, and everyone interested in the history of the Russian church”). We add that the book has a mild therapeutic effect: it is intended for everyone who has fallen into despondency, lack of faith and confusion from the worldly storm. Recommended for repeated reading.
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